This week’s perashah is the third in Sefer Bamidbar and is titled Beha‘alothekha, which opens with instructions for the Kohen on how to kindle the Menorah in the Mishkan. We also find in this perashah details about the sounding of the trumpets, and the case of those who were tame (ritually impure) and could not bring the Qorban Pesaḥ in the first month, so they were allowed to bring it in the following month—on the 14th of Iyyar.
The Torah then recounts the incidents at Tab’erah and Qibberoth haTa’awah. Burdened by the complaints of the people, Moshe Rabbenu becomes disheartened, and the Eternal—praised be He—selects seventy elders upon whom He places a portion of the prophetic spirit. The perashah concludes with the episode involving Miryam and Aharon speaking about Ṣipporah.
From this perashah, we learn that the mouth may be used either for blessing or for curse. When a small group among the people begins to complain against the Eternal—blessed be He—a fire breaks out. Immediately, they cry out to Him, and the fire ceases. Later, another group reminisces about how they ate “freely” in Miṣrayim. Here, “freely” is understood as without commandments. As a result, many from that group die while stuffing themselves with meat.
Lastly, we read how Miryam, the sister of Moshe Rabbenu, speaks against him. Because Moshe was on such a high prophetic level, he had to separate from his wife, since Aḏonay—blessed be He—could speak with him at any moment. The Blessed One affirms this by saying:
“To My servants the prophets I speak in dreams and visions—but not so with Moshe My servant.”
The Sages classify Miryam’s words as lashon hara‘ (evil speech). The consequence of lashon hara‘ is ṣara‘at, as we learn in Perashath Meṣora‘.
At all times, we must be grateful for the kindnesses Heaven bestows upon us. This is known as haqarath haṭṭob—recognizing the good. The opposite of haqarath haṭṭob is complaining. It is a grave mistake to blame Heaven for our current condition. The Sages teach:
“No evil comes from Heaven.”
This means that what we perceive as “bad” does not come from the Eternal—blessed be He—but rather arises from a lack of emunah (faith). The wicked person sees everyone as a reflection of himself and projects his own condition onto others.
On the other hand, we see Moshe Rabbenu using his mouth for tefillah (prayer). In every situation, he exemplifies the power of heartfelt prayer. As the Psalmist says:
“Aḏonay is near to all who call upon Him—to all who call upon Him in truth” (Mizmor 145).
When calamity befell Miryam, Moshe—peace be upon him—uttered just five simple words in prayer for her healing:
Ana Aḏonay, refa’ na lah—“Please, Aḏonay, heal her now.”
May it be the will of Our God that we learn to use our mouths to bless always, and to distance ourselves from all words of curse.