By Cantor-Rabbi Penny S. Myers
This week’s parsha, Beha’alotcha—which means “when you raise”—is rich with Biblical drama and filled with powerful life lessons that feel especially relevant today, both globally and within our own community.
In this portion, Aaron, the older brother of Moses, is instructed to “raise up the light” of the seven-branched candelabrum (distinct from the chanukiyah used during Chanukah). Additionally, the tribe of Levi is formally initiated into their sacred service in the Temple.
We learn about a new observance, Pesach Sheni (the Second Passover), established in response to a heartfelt plea: “Why should we be deprived?” This came from a group of individuals who, due to ritual impurity, were unable to offer the Passover sacrifice at its designated time. Their question sparked a Divine response that created a second opportunity—an enduring message about inclusion, second chances, and spiritual access.
Finally, we encounter a remarkable episode involving Aaron and Miriam. They speak critically about Moses—specifically questioning his unique prophetic status and his wife, Tzipporah, who was Cushite. On its face, Miriam’s remarks may seem subtle, Torah treats them as lashon hara (evil tongue, harmful speech, gossip), a serious transgression, especially coming from someone of Miriam’s spiritual stature as one of seven prophetesses.
Consequently, Miriam is stricken with tzara’at—a physical affliction often translated as leprosy. She is exiled and quarantined outside the camp for seven days, following the Torah’s laws for someone afflicted with this condition.
What follows is profoundly moving. Moses, the very subject of her criticism, responds not with resentment, but with rachmones – compassion. He cries out a simple yet powerful prayer: “El na, refa na la”—“Please God, heal her now.” This brief plea is one of the shortest prayers we find in Torah.
Even more profound is the community’s response. The Israelites do not move forward in their journey until Miriam is healed and reintegrated. This collective, communal pause underscores the value of every individual and the importance of unity. This narrative offers a profound lesson for all of us; how destructive the power of careless speech can harm a person, a community, a sacred space.
When lashon hara—slander or harmful speech—is spoken on a public platform, it becomes one of the gravest transgressions. Its impact is magnified, not just in the number of people it reaches, but in the harm it inflicts on relationships and communal trust.
Sadly, we’ve all witnessed this firsthand. We see it in our political discourse, in the tensions within our cities, and, perhaps most painfully, within our own Jewish community. Whether it’s online, on social media, or in community forums, public negativity and judgment can tear at the very fabric of unity and shared purpose that we are meant to uphold.
The Torah’s message is clear: words have power. When used destructively—especially in public—they can cause deep and lasting damage. But this also means our words can be tools of healing, peace, and restoration.
The challenge is ours—to speak respectfully, to listen with empathy, and to help create a culture where dignity and respect guide our speech, even when, and especially when we disagree.
May our words be of compassion, kindness and grace.
Cantor-Rabbi Penny S. Myers, founder of Kehillat Chesed, an independent minyan, serves as Regional Chair of the Cantors Assembly and is a member of the Cantors Assembly Executive Council.
