Remember that which G-d did to Miriam on your journey from Mitzrayim (Devarim 24:9).
This story of Miriam is recorded in Bamidbar (12). Moshe had separated from his wife, Tzipora, so that he would be constantly prepared for prophecy. Upon learning of this, Miriam suspected that Moshe had made that decision on his own. She approached their brother Aron and related Moshe's actions, adding that Moshe's reasoning was mistaken. In truth, Moshe had been following G-d's instructions. G-d became angry at Miriam for speaking lashon hara - negative speech, and she was consequently inflicted with tzaraas. In accordance with the laws of a mitzorah, Miriam stayed in quarantine for seven days. Out of respect for Miriam, G-d did not command the Jews to travel until Miriam completed her cleansing process.
There is a difference of opinion as to whether this directive counts in the calculation of the 613 mitzvos. Nonetheless, there is a clear Torah dictum that we remember the story of Miriam as a motivation to refrain from lashon hara. To that end, there are those that have a custom to read this verse daily. With further analysis, we can find an additional lesson in this story.
The Mishna in Sotah details how the punishment of a sotah is in accordance with her particular sin and establishes as a general rule that G-d punishes in the manner in which a person sinned - midda k'neged midda. The Mishna extends this principle to good deeds; G-d rewards in the manner of the deed. Miriam is cited as an example. "Miriam waited for Moshe for one hour... therefore the Jews in the desert delayed seven days for her". In Mitzrayim, Paroh had decreed, "Any male that is born shall be thrown into the river" (Shemos 1:22). Miriam's mother gave birth to Moshe and was eventually forced to place him in a basket in the river. Miriam followed the basket and stood near the river to see what would happen and was ultimately in position to intervene.
Interestingly, Tosfos points out that the Mishna's language of "one hour" cannot be literal. There is a concept of G-d's reward being 500 times greater than His punishment. If Miriam was to be rewarded with a corresponding amount of time, it would be 500 times more. Working backwards, if the Jews delayed seven days for Miriam, then the time she waited must have been one-five hundredth of seven days, an amount closer to twenty minutes.
At face value, Miriam's waiting for Moshe was a simple act of chessed. Yet looking deeper, there may have been a more noble intent. The Gemora (Sotah 12b) tells us that Miriam prophesized, ''My mother is destined to bear a son that will rescue the Jews". Perhaps it was for this reason that she waited near Moshe, to ensure the safety of the future Jewish leader. Such an act would be of national importance and therefore immeasurably greater than a simple act of chessed.
Based on this, the Chassam Sofer explains that until Miriam spoke slanderously about Moshe, G-d had afforded her the benefit of the doubt and deemed her deed to be of incalculable magnitude and too great for any earthly reward. However, as soon as Miriam suspected Moshe of wrongdoing without giving him the benefit of the doubt, and considering that he may have consulted with G-d, G-d reciprocated in kind and interpreted her act as a basic chessed. As a result, it was possible for her to receive her reward in this world and she merited that the Jews delayed for seven days in her honor.
This too is included in the Torah's instruction, "Remember that which G-d did to Miriam". We must remember the entire account, not merely the punishment meted out for speaking lashon hara, but also Miriam's reward and the circumstances surrounding it. By not judging Moshe favorably, Miriam lost out on an infinitely greater reward. When we see someone doing an apparent misdeed, we must be dan l'chaf zechus and avoid jumping to conclusions. If we can heed this precept, especially during this time of judgment, G-d will repay us midda k'neged midda and give us the benefit of the doubt in all of our actions, judging us favorably and we will merit a k'siva v'chasima tova.
