The sin of Miriam is described by the Rabbis as _lashon ha-ra_' "slander," Its lesson is that it is wrong not merely to rebel against righteous leadership, but even to detract from the honor that is due to noble characters. The charge that Aaron and Miriam brought against Moses was not the charge of any moral offense or offense against the Law, for the Torah expressly prohibits intermarriage only with the people of Canaan, the construction of the law to make it applicable to all intermarriage only dating from about the time of Ezra and Nehemiah. According to a Jewish tradition the Cushite woman whom Moses had married is identical with Zipporah, the daughter of Jethro. This would, of course, be untenable if Cush necessarily meant Ethiopia, as it is usually rendered, but it is generally thought that there was an Arabian Cush as well, in which case the identification is possible. Miriam's resentment was, therefore, not on religious grounds. The incident is probably recorded in the Bible because of the opportunity it gives of revealing the patient and forgiving character of Moses. The same is illustrated even more strikingly by Moses' reply to his overzealous disciple Joshua, when he was told that Eldad and Medad had been prophesying in the camp. His only reply is "Would that all the Lord's people were prophets". Inasmuch as prophecy was a gift bestowed upon the council of seventy elders (Numbers 11. 25), whom Moses had been commanded to appoint, the fact that Eldad and Medad, who were not among the seventy, nevertheless "prophesied" might very well have been construed as indicating a presumptuous and rebellious attitude. According to a tradition which has considerable support from Numbers 11. 26, the number of men originally chosen were seventy-two, six from each tribe, but of these two were to be eliminated by lot and Eldad and Medad, rather than put anyone else to possible embarrassment, refused to go to the tabernacle when the lot was taken. This much of the _haggadah_ is at least implied in the verse, that Eldad and Medad had originally been designated for this assembly of elders for they were _ba-ketubim_ among those "recorded" but did not join the rest, for they had not gone out "unto the Tent and they prophesied in the camp." If we assume that their not going to the tabernacle was a voluntary refusal to hold office their conduct stands in striking contrast to the conduct of Korah and his followers. =Aim.= The aim of this lesson is to teach children the duty of obedience, discipline and self-control. The contrast between the attitude of Nadab and Abihu and that of Moses points out the desirability of a humble and modest attitude, especially on the part of those in authority, whereas the punishment of the rebellion of the people at Taberah and Kibroth-hattaavah and of Miriam for her unjust criticism of Moses teach the need of submission to righteous authority and loyalty to disinterested leadership.