Comentario sobre Números 12:4

פתאם SUDDENLY — He revealed himself to them suddenly just when they were unclean as a result of marital intercourse, so that they cried; “Water, water!” (for purification). He did this to give them to understand that Moses had acted rightly in that he had separated from his wife, since the Shechinah used to reveal Itself to him at all times and there was no definite time fixed for the Divine communication (Midrash Tanchuma, Tzav 13).

AND THE ETERNAL SPOKE ‘PITH’OM’ (SUDDENLY) UNTO MOSES, AND UNTO AARON, AND UNTO MIRIAM. Now Moses was not with them, but [they are mentioned together because] the Divine communication came to the three of them simultaneously. The sense of the word “suddenly” is that they did not direct their minds towards or intend to receive a Divine communication at that time, it being in honor of Moses that it came to them without any preparation for it; for the word pith’om (suddenly) in the opinion of the commentators [as explained in Ibn Ezra] applies to something which one did not think of, from the root pethi (simple-minded). Therefore Scripture uses the term pith’om [only] on account of Aaron and Miriam, for Moses our teacher was fit for a Divine communication at any time, and his mind was prepared to cleave to the Glorious Name at every moment, as our Rabbis have explained in connection with the reason why he [Moses] separated himself from his wife.²⁷³Shabbath 87 a: Since the Divine Glory reveals itself to me at all times [and there is no definite time fixed for the Divine communication] …” Onkelos, however, rendered [the word pith’om] as bithkeiph (in a hurry), the sense being that whilst Miriam and Aaron were still speaking about Moses, and the words were still in their mouths, they were told: Come out ye three unto the Tent of Meeting, and He did not delay [the rebuke] to them at all. The word pith’om is thus a term indicating hurry. Similarly, And I beheld his habitation cursed ‘pith’om’ (suddenly);²⁷⁴Job 5:3. whose breaking cometh ‘pith’om ‘l’pheta’ (suddenly at an instant);²⁷⁵Isaiah 30:13. ‘b’pheta’ pith’om’ (very suddenly),²⁷⁶Above, 6:9. the double expressions being for emphasis, just like: ‘kim’at kot’ (a very little while);²⁷⁷Ezekiel 16:47. ‘harbei m’od’ (exceedingly great).²⁷⁸Genesis 15:1. So also: ‘bi’m'od m’od’ (very much),²⁷⁹Ibid., 17:2. and similar cases. And pethaim (simple-minded ones) are those who are very impetuous, who do not have any deep grasp of a matter and do not reflect on it at all, the usage being similar to the expression and the counsel of the wily is hurried.²⁸⁰Job 5:13. For any plan which is decided upon in a hurry is folly (Rashi). So also: ‘petha’ (on a sudden) shall he be broken;²⁸¹Proverbs 6:15. and if ‘b’phetha’ (suddenly) without enmity,²⁸²Further, 35:22. [which Onkelos renders] bithkeiph, which is like pethi (simple), of the expression pith’om (hurriedly).
The reason [why He said at first] Come out ye three and [then in the following verse it says] and He called Aaron and Miriam [excluding Moses] is that G-d wanted him to be present [in the Tent of Meeting] and to see how He is zealous for Moses’ honor; and so that he would be available [to forgive them], for G-d would not forgive them unless he did, after they would beg him and he agrees to [forgive] them. And He called Aaron and Miriam, in order to tell Moses’ praise when he was not present.

צאו שלשתכם. G’d wanted that Moses should become aware of His being concerned immediately when anyone impugned his honour.

פתאום, at the very moment when they were speaking about Moses. This was not a customary hour for G’d to communicate with them, but seeing G’d was upset about them on behalf of Moses, He wanted to pay him the honour of reacting immediately.

פתאום אל משה ואהרן ואל מרים, “suddenly, to both Moses, Aaron, and Miriam.” Nachmanides writes that Moses was not present when G’d spoke to Aaron and Miriam. Nonetheless, the prophetic vision came to all three of them simultaneously. The significance of the word פתאום lies in the fact that at that time neither of them had prepared themselves for receiving a prophetic vision. In fact, Aaron and Miriam were only granted their prophetic vision in honour of Moses, as otherwise they had never received such communications without having first prepared themselves for this in some manner. All the commentators agree that the word פתאום indicates that the recipient of such perceptions had been totally unprepared for them. The word applies only to Aaron and Miriam, since Moses never needed to prepare himself in order to be on G’d’s “wavelength,” in order to be able to immediately assimilate anything that G’d wished to tell him. Onkelos translates the word פתאום as meaning בתכף, as meaning “immediately, without delay.” G’d intervened while Miriam and Aaron were still speaking to one another about this subject.

Suddenly when they were ritually unclean. For if not so, why does Scripture write “suddenly”? Re’m

אל משה, to Moses, etc. The reason that G'd called to Moses when it was Aaron and Miriam He wanted to speak to is that the latter were ritually impure at the time and first had to purify themselves. He called to Moses in order to give recognition to the fact that Moses kept himself pure at all times by the very fact that he did not indulge in marital relations with his wife. This is why he was able to be called upon by G'd without having to undergo any preparation. This fact contrasted with the state of Miriam and Aaron (compare Yalkut). According to the plain meaning of the verse G'd called Moses so that he would be able to offer a prayer on behalf of Miriam when the latter would be afflicted with Tzoraat. Another reason G'd called Moses also was that G'd wanted to use the opportunity to demonstrate Moses' superiority as a prophet immediately. He did this by calling to Moses before He called to Aaron and Miriam. When they would hear that G'd called Moses first, they would realise immediately that this was in contrast with their perception that they equalled him in prophetic stature.

V. 4. פתאם (siehe zu Kap. 6, 9). Da die Gottesrede V. 6 als Erwiderung der V. 2 entaltenen Äußerung sich dieser anschließt und das Subjekt, Mosche, aus ihr voraussetzt, so dürfte dieser Hinausruf sogleich auf die Äußerung gefolgt sein.

פתאום, “suddenly;” G–d reacted so immediately in order that Miriam and Aaron could not say that G–d’s reaction was due to Moses having complained about being slandered.

ויאמר ה' פתאום, “suddenly the Lord spoke up;” He did so in order that Aaron and Miriam would not blame Moses for having complained about him to G-d.

צאו שלשתכם GO OUT YOU THREE [UNTO THE APPOINTED TENT] — This tells us that the names of all three of them were mentioned as one utterance, something that is impossible for a human mouth to articulate and a human ear to catch (Sifrei Bamidbar 102).

צאו שלשתכם, “go out all three of you, to the Tabernacle.” G’d wanted that Moses should be there and should become aware that G’d Himself defended Moses’ virtue and his reputation. They would also become aware that G’d did not pardon Miriam and Aaron their slander unless Moses himself did so by pleading on their behalf.

Water! Water! Because it is written here, “suddenly” and also concerning Nazirite it is written, “suddenly or unexpectedly” (Bamidbar 6:9). We make a comparison — just as a Nazirite needs to immerse in water, so too [the sudden call for water] was for immersion in water by day (following marital relations).