What is the word "ke'Chol asher Yoru eschem ha'Kohanim" coming to include?
Sifri: It includes in the Isur the removal of the Simanim of Tzara'as Begadim and Tzara'as Batim.
Why does the Torah mention the episode of Miriam's Tzara'as here?
Rashi: It teaches that if one wants to avoid being stricken with Tzara'as one should remember how Miriam was stricken with Tzara'as - and avoid speaking Lashon ha'Ra. 1
Ramban #2 (citing the Sifra): Not only is it a Mitzvah to refrain from speaking Lashon ha'Ra, it is a Mitzvah to verbalize 4 that Miriam was stricken with Tzara'as for speaking Lashon ha'Ra. "Zachor" implies that it is a Mitzvah to verbalize it. 5
Targum Yonasan: It is a warning against suspecting a fellow-Jew of wrongdoing 6 in order to avoid being stricken with Tzara'as, because Miriam was stricken with Tzara'as for suspecting Moshe without justification. 7
Rashbam: To remind us that in spite of the fact that Miriam was a Nevi'ah and the sister of Moshe, 8 it did not prevent her from being stricken with Tzara'as when she spoke Lashon ha'Ra about Moshe.
Sifri: To teach us that Tzara'as only comes on account of Lashon ha'Ra. 9
Ramban: Rashi implies that it is not a Mitzvah. It is inconceivable however, that the Torah should not issue a Mitzvah to counter Lashon ha'Ra, which is compared to murder, as a La'av or a La'av ha'Ba mi'Chelal Asei!
Ramban: Just like "Zachor es Yom ha'Shabbos Lekadsho", in Shemos, 20:8; Zachor es ha'Yom ha'Zeh asher Yatzasa mi'Egypt", in Shemos, 13:3, and "Zachor es asher Asah l'cha Amalek", in 25:17.
Ramban: Because if Miriam was stricken with Tzara'as in spite of the many factors in her favor - See Ramban, who elaborates and refer to 24:9:3:1* - how much more so we.
See Ramban DH 've'Lashon Sifra', who elaborates.
See Na'ar Yonasan.
The Maharal rules that Lashon ha'Ra does not apply in front of the person spoken about. Sefer Chafetz Chaim (K'lal 2, in the note) challenges this, since the Sifri states that Miriam spoke in front of Moshe. The Pachad Yitzchak (Shevu'os 3) answers that there are two kinds of Lashon ha'Ra. 1. Where the detriment is clear, and the Aveirah is telling it to others. 2. Where one judgess unfavorably and decides that something is detrimental. It is a mere condition that one transgresses only if he tells others. The Maharal agrees in this case that he is liable even if he said it in front of the person; he exempts only the first kind. Targum Yonason is a great support for this explanation (PF).
See Torah Temimah, note 112.
Why must the Torah command us to remember Miriam's sin?
Ramban (25:17): In spite of the fact that it would have been discreet not to discuss the degradation of Tzadikim, the Torah nevertheless gave us this Mitzvah to serve as a warning against speaking Lashon ha'Ra, due to the severity of the sin, which brings in its wake so much harm, and due to the fact that so many people transgress it. 1
Mishnas R. Aharon 3 p.101: The Torah is very careful to avoid shaming sinners. Here it was necessary, so we will take it to heart and contemplate the severity of the sin and its great punishment. Really, the same applies to all the Mitzvos. One must seek strategies how to improve one's ways! Tzadikim are Moser Nefesh for Klal Yisrael ? Moshe preferred to die than to cause harm to a single Yisrael (Tanchuma Va'eschanan 7). Miriam would be pleased to forego her honor for the sake of the increased care that will result, and especially since we learn due to her great Kedushah.
What is the significance of "ba'Derech be'Tzeischem mi'Egypt"?
Rashbam: To stress that Miriam was so important 1 that Yisrael interrupted their journey to Eretz Yisrael, and waited 2 for her until she was cured before continuing. 3
Refer also to 24:8:1:3* & 24:9:2:2**.
In spite of the loss. See Oznayim la'Torah.
The Rashbam concludes 've'Kol she'Kein Sha'ar Kol Adam' - but it is not clear what he means.
