Midrasch zu Zechariah 14:5

“It was during the days when the judges judged.” “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent in paying their respects to Joshua; that is what is written: “They buried him on the border of his inheritance…north of Mount Gaash” (Joshua 24:30). Rabbi Berekhya said: We reviewed the entire Bible and did not find a place named Gaash. What is Mount Gaash? It is because Israel was negligent [nitgaashu] in doing kindness for Joshua. At that time, the Land of Israel was being divided [among the tribes], and its division [i.e., the land] was too beloved to them. Israel were engaged in their labor; this one was occupied in his field, this one was occupied in his vineyard, this one was occupied in his olives, and this one was occupied with his planks [for construction]. “A deceitful soul will starve” (Proverbs 19:15)⁶This is the conclusion of the verse: “Indolence casts into a deep sleep, and the deceitful soul will starve” (Proverbs 19:5). – Israel was negligent [nitgaashu] in doing kindness for Joshua, and the Holy One blessed be He sought to bring an earthquake upon the world, upon all its inhabitants, as you say: “The earth shook [vatigash] and quaked” (Psalms 18:8). “A deceitful soul will starve” – because they were deceitful to the Holy One blessed be He: Some of them worshipped idols. Therefore, the Holy One blessed be He starved them of the divine spirit, as it is stated: “The word of the Lord was rare in those days” (I Samuel 3:1).
Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – due to the fact that Israel was indolent about repenting during the days of Elijah, “casts into [tapil] a deep sleep” – prophecy proliferated. Proliferated? But you said tapil.⁷Tapil literally means ‘cause to fall’ or ‘cause to decline.’ It is as you say: The price of fruit has fallen.⁸Because the supply has increased, the price has declined. Rabbi Simon said: Like a person who says to another: ‘Here is a sack, here is a sela coin, arise and eat.’⁹In other words, prophecy was readily available, like buying produce. As Rabbi Derosa said: Six hundred thousand prophets arose for Israel during the days of Elijah; Rabbi Yaakov said: One million two hundred thousand. Rabbi Yoḥanan said: Between Gevat and Antipatris¹⁰Gevat was at the southern border of Roman Judea and Antipatris at its northern border. This expression is a way of saying ‘throughout Judea.’ there were six hundred thousand towns, and there were no towns more corrupt that Beit El and Jericho; Jericho, because Joshua cursed it (see Joshua 6:26), and Beit El, because Yerovam’s calves were situated there (see I Kings 12:28–29). It is stated: “The disciples of the prophets who were in Beit El went out to Elisha” (II Kings 2:3). “Prophets” – prophets are no fewer than two.¹¹If in this corrupt city there were at least two prophets, presumably there were more elsewhere. Why were their prophecies not publicized? It is because they served no purpose for future generations. On this basis, say: Any prophecy that served no purpose for future generations was not publicized. But in the future, the Holy One blessed be He will come and bring them with Him, and their prophecy will be publicized; that is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5).
“A deceitful soul will starve” (Proverbs 19:15) – because they would deceive the Holy One blessed be He: Some of them worshipped idols and some of them worshipped the Holy One blessed be He. This is what Elijah said to them: “How long will you waver between the two opinions” (I Kings 18:21)? “Will starve” – the Holy One blessed be He starved them during the days of Elijah, as it is stated: “By the life of the Lord [. . .] before whom I have stood [there will not be dew or rain during these years]” (I Kings 17:1). Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent about repenting during the days of the judges, a deep sleep will be cast upon them. “A deceitful soul will starve” – because they deceived the Holy One blessed be He with some of them worshipping idols and some of them worshipping the Holy One blessed be He, the Holy One blessed be He starved them with a famine during the days of their judges.

“There is no memory of the former ones; and also of the latter ones, who will be, there will be no memory of them, among those who will be last” (Ecclesiastes 1:11).
“There is no memory of the former ones.” Rabbi Aḥa said: “There is no memory of the former ones” – this is the generation of the flood, “and also of the latter ones” – these are the Sodomites. Of whom is it said: “Among those who will be last”? These are Israel, as it is stated: “Last they will travel by their banners” (Numbers 2:31). Rabbi Yudan said in the name of Rabbi Shimon Shekafa: “There is no memory of the former ones” – these are the Egyptians, “and also of the latter ones” – these are the Amalekites. About whom is it stated that they should expunge the memory of Amalek? Israel, as it is stated: “Expunge the memory of Amalek” (Deuteronomy 25:19).
Numerous miracles were performed on Israel’s behalf when they departed from Egypt, and before Israel departed from Egypt. In their regard it says: “There is no memory of the former ones; and also of the latter ones, who will be.” To what do I provide commemoration? To the miracles of the World to Come, as it is written: “They will no longer say: As the Lord lives, who took the children of Israel up from the land of Egypt” (Jeremiah 23:7), but, “rather, as the Lord lives, who took up and who brought the descendants of the house of Israel…from all the lands…” (Jeremiah 23:8).
Numerous prophets arose in Israel and their names were not mentioned. But in the future, the Holy One blessed be He will come and bring them with Him. That is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5). Rabbi Zeira said: Numerous pious men and Torah personalities were worthy of being mentioned, like Yehuda bar Rabbi Ḥizkiya. In their regard it is stated: “And also of the latter ones.” But in the future, the Holy One blessed be He is destined to appoint for Him a group of righteous people of His own, and He will seat them near Him in a great assembly, as it is stated: “The moon will be confounded and the sun ashamed, [for the Lord of hosts has reigned on Mount Zion and in Jerusalem], and before his elders, glory” (Isaiah 24:23). Before his angels, before his legions, or before his priests is not stated, but rather: “Before his elders, glory.” Rabbi Avin said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He is destined to sit as though inside a circle, with the righteous sitting before Him, as that which is written regarding Yehoshafat, as it is stated: “The king of Israel and Yehoshafat king of Judah…were sitting on a threshing floor” (II Chronicles 18:9). Were they sitting on a threshing floor? Rather, as it is taught: The Sanhedrin was arranged in half of a round threshing floor so each of them could see the other (Sanhedrin 36b). Solomon said: ‘I saw Him sitting among them.’ That is what is written: “Her husband is known in the gates, as he sits among the elders of the land” (Proverbs 31:23).⁹³The husband in this image is God and He makes Himself known to them with them sitting in a semi-circle before Him, so each of them can see Him.
Rabbi Berekhya, Rabbi Ḥelbo, Ula Beira’a, Rabbi Beivai, and Rabbi Elazar in the name of Rabbi Ḥanina say: The Holy One blessed be He is destined to make Himself the head of the dance of the righteous in the future, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14). Laḥula is written, as they will be dancing [ḥalin] before Him like young women and pointing at Him with a finger, and saying: “For this is God, our God for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15). Almut, with quickness, almut, like those young women, as it is stated: “Young women [alamot] playing timbrels” (Psalms 68:26). Almut,⁹⁴A reference to the words al mut at the end of Psalms 48:15. Aquila interpreted: A world without death. [Alternatively,] He will guide us in two worlds [olamot], in this world and in the World to Come.

“Your lips drip nectar, my bride, honey and milk are under your tongue, and the scent of your garments is like the scent of Lebanon” (Song of Songs 4:11).
“Your lips drip nectar, my bride” – Rabbi Derosa and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: Six hundred thousand prophets arose for Israel in the days of Elijah. Rabbi Yaakov said in the name of Rabbi Yoḥanan: One million two hundred thousand, as Rabbi Yoḥanan said: From Gevat to Antipatris¹²²These are the borders of the kingdom of Judah. were six hundred thousand cities. There were none among them as tainted as Beit El and Jericho; [Jericho] because Joshua cursed it, Beit El, as the two golden calves of Yerovam were situated there. One verse says: “The disciples of the prophets who were in Beit El came out to Elisha” (II Kings 2:3). “Prophets” connote no fewer than two.¹²³If in Beit El there were two, certainly in each of the untainted cities there were at least two. Two prophets per city times six hundred thousand cities equals one million two hundred thousand prophets. Why were their prophecies not publicized?¹²⁴Why were they not included among the books of Prophets? Because they were not required for the generations. On this basis, say: Every prophecy that was at its time and was needed for the generations was publicized, and every prophecy that was at its time but was not needed for the generations was not publicized. However, in the future, the Holy One blessed be He will bring them and publicize their prophecy. That is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5). Rabbi Berekhya said in the name of Rabbi Ḥelbo: Just as six hundred thousand prophets arose for Israel, so too, six hundred thousand prophetesses arose for them. Solomon came and publicized them, as it is stated: “Your lips drip nectar, my bride.”¹²⁵The drop of nectar on the lips represents prophecy, and “my bride” is an allusion to prophetesses.
Rabbi Huna and Rabbi Ḥalafta of Caesarea say in the name of Rabbi Shimon ben Lakish: Just as this bride ornaments herself with twenty-four ornaments¹²⁶See Isaiah 3:18–24 and if she is missing one item [it is as though] she has nothing, so too, a Torah scholar must be familiar with the twenty-four books [of the Bible], and if he is missing one of them [it is as though] he has nothing.
Rabbi Huna [said] in the name of Rabbi Shimon ben Lakish: Just as a bride is modest, so a Torah scholar must be modest. Rabbi Ḥalafta in the name of Reish Lakish: Just as a bride sits on a divan and says: See that I am pure, this is my testimony that attests in my regard; so too, there must not be any fault in a Torah scholar.
Rabbi Elazar ben Rabbi Shimon, Rabbi Yosei bar Ḥanina, and the Rabbis: Rabbi Elazar says: Anyone who speaks words of Torah in public and they are not pleasant to their listeners like this fine flour that adheres to a sieve [nafa],¹²⁷This is an expounding of the word nectar [nofet]. it would have been preferable for him had he not said them. Rabbi Yosei says: Anyone who speaks words of Torah in public and they are not pleasant to their listeners like this honey that comes from nectar [tzuf],¹²⁸This, too, is an expounding of the word nectar [nofet tzufim] (see Psalms 19:11). it would have been preferable for him had he not said them. The Rabbis say: Anyone who speaks words of Torah in public and they are not pleasant to their listeners like this honey and milk that are intermingled, it would have been preferable for him had he not said them.
Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: Anyone who speaks words of Torah in public and they are not pleasant to their listeners like this bride who is pleasant to the people at her wedding canopy, it would have been preferable for him had he not said them. Reish Lakish said: Anyone who speaks words of Torah in public and they are not pleasant to their listeners like this bride who is pleasant to her husband at her wedding canopy, it would have been preferable for him had he not said them.

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.