~ Thoughts on The Parsha ~
Parshas
Beha'aloscha
The Story of Miriam: The
Foundation of Judaism
By: Daniel Listhaus
וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן
בְּמשֶׁה עַל אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי אִשָּׁה כֻשִׁית
לָקָח:
וַיֹּאמְרוּ
הֲרַק אַךְ בְּמשֶׁה דִּבֶּר ה' הֲלֹא גַּם בָּנוּ דִבֵּר וַיִּשְׁמַע ה':
וְהָאִישׁ
משֶׁה עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה
“Miriam and Aharon
spoke about Moshe regarding the Cushite woman he had married, for he had
married a Cushite woman. They said, 'Was it only with Moshe that Hashem spoke?
Did he not speak with us as well?' And Hashem heard. Now the man Moshe was
exceedingly humble, more than any person on the face of the earth!”
-Beha'aloscha 12:1-3
This
episode in our parsha is one which is well known and filled with many
lessons to learn. However, a closer look at story which the Torah relates
reveals many complexities and difficulties in what exactly happened at the time
that Miriam and Aharon[1]
spoke lashon harah about their brother, Moshe rabbeinu.
The
story begins with Miriam realizing that Moshe separated from his wife,
Tziporah.[2]
Rashi[3]
comments that Miriam exclaimed, “Is it only with Moshe that Hashem
speaks to? Hashem speaks with us and the other nevi'im (prophets) as
well. Yet we did not part from the way of the world.” The Ohr HaChaim[4]
explains that Miriam had no intention whatsoever of speaking lashon harah about
Moshe. Rather, Miriam was trying to offer constructive criticism to pressure
Moshe into staying with his wife, Tziporah, which Miriam herself thought would
be the correct thing to do. The passukim then interrupt the actual story
line to tell us two facts. The first fact is that Hashem heard what Miriam had
said. The second fact that the Torah reminds us of is that, “Moshe was
exceedingly humble”.
Why
is it necessary for the Torah to tell us that Hashem heard? It is obvious,
Hashem hears everything![5]
Imagine for a moment that for every time there is a conversation in the Torah,
the Torah would tell us “And Hashem heard”. It would be completely unnecessary.
So why is it that the Torah taps us on the shoulder here to notify us that
Hashem heard what Miriam said?
A
very similar question could be asked on the second unnecessary fact the Torah
provides here. At this point in the chumash, we have been watching and
following Moshe: The way he was as a lad in Mitzrayim, the story of the s'neh
(burning bush), his many back-and-forths between Hashem and Pharoah,
bringing the ten plagues upon Mitzrayim, leading the B'nei Yisroel out
of Mitzrayim, receiving the Torah, and continuing to devote his life as
the medium between Hashem and the B'nei Yisroel in the midbar (desert).
Certainly we know enough about Moshe rabbeinu that he was indeed a
magnificent person and was obviously exceedingly humble in order to be fit to
receive the Torah. So why is it that the Torah is choosing here to remind us of
yet another known fact – that Moshe was more humble than any person on the face
of this earth?
The
difficulties with this story do not stop here. The narrative continues with
Hashem appearing suddenly to Moshe and his siblings and commanding them to go
to the Ohel Moed (Tent of Meeting). At this point, the Torah[6]
relates that Hashem called Miriam and Aharon out and said the following,
“Please hear my words. If there shall be prophets among you, in a vision shall
I make Myself, Hashem, known to him. But not so is My servant Moshe; in My
entire house he is trusted. Mouth to mouth do I speak to him, in a vision and
not in riddles, and at the image of Hashem does he gaze. Why did you not fear
to speak about My servant, about Moshe?” The Torah[7]
then describes that the wrath of Hashem flared up against Miriam and Aharon,
and that when Hashem left, Miriam was left with tzara'as (leprosy).
Upon
reading these passukim, the question which comes to mind is: what did
Hashem tell Miriam now that she did not know before? Everyone knew that Moshe
was on an incredible level and received the highest forms of nevuah (prophecy).
So what chiddush (new piece of information) was Hashem teaching to
Miriam that had she known she would not have said what she said? Rashi[8]
seems to understand that Hashem was telling Miriam and Aharon that He Himself
told Moshe to separate from his wife. However, if that was the whole message
that Hashem was trying to convey, why not be more specific in the Torah and say
it explicitly instead of writing a whole list of descriptions as to how Moshe
is greater than any navi (prophet) who ever lived and will ever live?
However,
the story does not end here, nor do the difficulties. The passukim continue
to relate that when Aharon saw that Miriam was stricken with tzara'as,
the passukim describe that Aharon implored of Moshe, “I beg you, my
lord, do not cast a sin upon us, for we have been foolish and we have sinned.
Let her not be like a corpse....”[9]
Moshe, who understood that Miriam was only trying to look after him,
immediately turned to Hashem and cried out, “Please, G-d, heal her now.”[10]
Despite
Moshe's strong request, Hashem responded quite unexpectedly. Hashem said to
Moshe, “And were her father to spit in her face, would she not be humiliated
for seven days? Let her be quarantined outside the camp for seven days, and
then she may be brought in.”[11]
There
are two additional questions which come to mind when reading this part of the
story dealing with the correspondence between Moshe and Hashem. The first
question is as follows. Rashi[12]
points out that Moshe's tefillah for Miriam was very short. He offers
two possible explanations for this. One, is that Moshe was afraid that if he
were to daven a long time, people would blame him for prolonging the tzara'as
of his sister, which they assumed would disappear as soon as Moshe was done
davening. Therefore, Moshe said a short tefillah instead.
The
second answer Rashi offers is that Moshe did not want to daven a
long time because then perhaps people would comment and say, “For his sister,
he prays at length, but for us he does not pray at length”.
These
concerns which Rashi brings are difficult to understand. First-of-all,
from the first answer in Rashi, it seems that everyone was expecting
Miriam to get better immediately after Moshe would finish his davening.
If this is something which was so obvious to the B'nei Yisroel to the
extent that Moshe withheld himself from davening a longer tefillah,
then why did it not happen? Miriam did not get healed as soon as Moshe was
finished, rather Hashem said that she had to go outside the camp and remain
alone with her tzara'as for seven days. Why did Miriam indeed not get
completely better upon Moshe's completion of his tefillah?
The
second explanation of Rashi is troubling as well. Did Moshe really have
to be concerned that the B'nei Yisroel would point at him and accusingly
declare, “For his sister, he prays at length, but for us he does not pray at
length”? Moshe had an incredible amount of love for every single person, and
this was something of which everyone was aware. Is it abnormal or striking that
even someone who cares a great deal about everyone, would show a little more
emotion when it is his own sibling on the line? Miriam was Moshe's older sister
who sat and watched Moshe as a child to ensure nothing would happen to him.[13]
Would it really be a valid accusation to point Moshe out for davening longer
for his sister than for others?
Additionally,
what was the basis of Hashem's response? Granted Miriam spoke lashon harah,
but what she said was only said with the best intentions to help Moshe.
Furthermore, not only did Moshe forgive her completely, but he even implored
that Hashem heal her. Why did Hashem respond, “No”? What was so bad about this
seemingly minor sin which was only directed at Moshe for his benefit? Why did
Hashem not only consider it unforgiven at that point, but take it personally –
so to speak – by telling Moshe that his feelings were not the only factor but
rather, as the passuk[14]
describes, Hashem was also angry at her and proverbially spit in her face?
In
order to get a better understanding of this complex episode, we must explore on
a deeper level who Moshe rabbeinu really was.
In
the sixth Ani Ma'amin[15],
we declare: “I believe with complete faith that all the words of the prophets
are true”. Then, in the seventh Ani Ma'amin, we affirm, “I believe with
complete faith that the prophecy of Moshe rabbeinu, peace be upon him,
is true, and that he is the father of the prophets – both those who proceeded
him and those who came after him. Similarly, we find in the tefillah of Yigdal[16],
which is a summary of the Ani Ma'amin's, that there are two separate
stanzas – one declaring the belief that Hashem granted the abundance of His
prophecy upon people of His choosing and splendor; while another declares that
there never was or will be a navi like Moshe rabbeinu.
The
question which begs to be asked on the format of the Ani Ma'amin and Yigdal,
is why are the nevuos of Moshe not simply included with the nevuos of
all the other navi'im? Why are there two separate principles of faith –
one testifying to the truth of all prophets and one specifically referring to
the prophecies of Moshe? What exactly was so special about Moshe's nevuah that
was more unique than anyone else's? Furthermore, even if we could pin-point the
perquisites that Moshe's nevuah would come with, how could we understand
the fact that there will never be anyone else like him?
The
Rambam[17]
elaborates on the passukim in our parsha and writes that Moshe's nevuos
(prophecies) were indeed quite different from any other navi's.
Moshe rabbeinu received nevuos while he was awake and standing,
whereas other navi'im would only receive nevuos while asleep.
Moshe's nevuah was lucid and direct from Hashem, unlike others' who
received their nevuos in riddles through malachim (angels).
Moshe's nevuos were clear and conversational – like a friend speaking to
a friend, this was not an experience any other navi could claim to have
had. Additionally, Moshe's prophecies could come at any time either Hashem or
Moshe wanted, other nevi'im, however, only received nevuos at
specific times. Furthermore, Moshe remained on the same exact high spiritual
level to receive a nevuah every second, whereas other nevi'im
would have to “return to their tents” to take care of their needs.
Certainly
Moshe's nevuos were of an entirely different caliber. Why was it only
he, though, who was privy of achieving such a level, and what was the purpose
of him having such special nevuos?
The
first passuk of parshas Mattos[18]
says, “Moshe spoke to the heads of the tribes of the B'nei Yisroel,
saying, “This is the matter that Hashem has commanded...”. Rashi[19]
on this passuk points out that only Moshe related prophecies using the
word “zeh” (this). All other prophets, including Moshe, used the phrase,
“So said Hashem”. However, Moshe is the only one who ever uses the expression,
“This is the matter that Hashem has commanded.”
Based
on this Rashi, the Maharal[20]
explains the fundamental difference between Moshe rabbeinu and all other
nevi'im. He writes that there are two types of nevuos. One type
of nevuah is a prophecy which relates the way that Hashem will bring his
hashgacha and direction into the world. This is something which is
constantly changing depending on the generation and the situation occurring in
the world at any given point in time. There is no question that to reach such a
level to receive this form of prophecy, requires the navi to be
perfectly in control of himself and his middos (character traits).[21]
However, although this may be the highest form of nevuah which an
individual is capable of reaching, it is not the highest form of nevuah in
existence.
The
second type of nevuah - the nevuah of Moshe rabbeinu - is very
different. This form of nevuah is one which conveys prophecies of the
Torah and mitzvos themselves. This form of prophecy is not time-sensitive
or specific to any generation, rather it is the timeless, unchanging facts of
the Torah which Hashem wills to be tamid – constant and consistent. The
Torah is the blueprint of the world demonstrating and guiding us how to live.
As the Maharal writes, it is the metzias k'lali beolam and
provides order and direction in the facts of the world.
Using
this concept, the Maharal explains that when Moshe prophecised about
what would be included in the Torah and mitzvos, Moshe did so with the
word “zeh” (“This...”). During times when Moshe prophecised about the
will and hashgacha of Hashem during specific times, he used the word “koh”
(“So...”).
The
content of Moshe's prophecies were different from anything else any navi ever
related. Moshe was the leader of B'nei Yisroel who taught us what is
included in the Torah and the mitzvos of Hashem. The unquestionable
authority we attribute to Moshe does not solely come from his greatness alone,
but rather what we experienced at Har Sinai. When Moshe went up to
receive the Torah from Har Sinai, Hashem told Moshe, “Behold! I come to
you in the thick of the cloud, so that the people will hear as I speak to you,
and they will believe in you, also forever.”[22]
The
entire B'nei Yisroel heard Hashem communicating to Moshe the Aseres
Hadibros (Ten Commandments). This, along with the concreteness of the fact
said at that time that there will never be another Torah and that any navi who
says anything against the Torah is a navi sheker (false prophet), is the
foundation of our religion. We all witnessed Hashem telling us through Moshe
the fact that the Torah is the only emes.
Moshe's
role and responsibility in B'nei Yisroel went beyond just being a
leader; it tasked him with being in direct communication with Hashem Himself in
order to deliver the Toras emes. This is why Moshe's bar was higher than
any other navi who ever lived or will ever live – because the Torah is
unchanging, and that was the content of Moshe's nevuos. Moshe therefore
had to receive his nevuos with aspaklariya ha'meirah (a clear
lens – as if seeing them through a glass), whereas other navi'im received
their nevuos with an aspaklariya sh'eino meirah (an unclear lens
– seeing unclear images and riddles).[23]
Certainly this privileged level of closeness with Hashem demanded of Moshe to
indeed be anav m'kol adom – exceedingly humble, more than anyone who has
ever lived.
Perhaps
with this Maharal, we could better understand the episode which
takes place at the end of our parsha. As good-meaning as Miriam was in
saying what she said to Aharon about Moshe, it was also, albeit unknowingly and
accidentally, a loophole for disaster. Questioning an action of Moshe, who was
on constant call to be ready to communicate with Hashem, was in essence
questioning Hashem Himself and the foundation of the Torah. This is perhaps why
at the time Miriam spoke the light lashon harah, the Torah tells us that
Hashem heard, and why even when Moshe forgave her completely and even davened
for her immediate recovery, Hashem argued that He has spat in the face of
Miriam and therefore she must be sent outside the camp for seven days.
This
is exactly what Hashem was reminding Aharon and Miriam as a lesson to all of B'nei
Yisroel. Moshe's role of leader during this vital time in history of compiling
the Torah is one which is being directed by Hashem. Every action and decision
Moshe made had to be checked and discussed with Hashem in order for Moshe to
understand the complete emes of Torah with absolute clarity. This is
something which Moshe himself understood, which perhaps is the reason he did
not daven long for Miriam. As the leader of B'nei Yisroel during
the time of traveling through the midbar (desert), he was indeed in no
position to play favorites – even for his own family. His job was to be the
accepted medium, declared by Hashem –
which everyone heard – between the B'nei Yirsoel and Hashem. Therefor,
even his own sister was just as close to him as any member of B'nei Yisroel.
This was a perspective and fact which Moshe could not compromise.
The
story of Miriam is one which seems embarrassing for her to focus so much on,
yet it is so important in the Torah and is even one of the essential six
remembrances the Torah commands us to remember daily, “Remember that which
Hashem your G-d did to Miriam on the way when you were leaving from Egypt”.[24]
The
foundation of Judaism is the emes of the unchanging Torah. The fact that
we heard Hashem say to Moshe at Har Sinai “Anochi Hashem Elokecha...”[25],
built into the Torah itself a system which tells us that anyone who says
anything contrary to the Torah or the nevuos of Moshe must be a navi
sheker. All other nevi'im have the ability to relate to us the way
Hashem will interact with the world at a given point in time, but no one has
the stamp of approval from Hashem and the entire B'nei Yisroel - who
witnessed Hashem Himself communicating with Moshe – as Moshe rabbeinu.
With
this in mind, let us feel a gratitude towards Hashem Who not only created us as
humans with tremendous potential, but Who also gave us the privilege of being
descendents of the prestigious family of Avraham, Yitzchak, and Yaakov, who
received the Toras emes from Hashem at Har Sinai through
Moshe.
[1] See Ibn Ezra (12:1) who says that
although Aharon did not say anything himself, he was either quiet or actively
agreed and was therefore punished as well.
[2] See Rashi Bamidbar 12:1
[3] Bamidbar 12:1
[4] Ibid.
[5] We state in the tenth Ani Ma'amin –
The Thirteen Principles of Faith based on the Rambam (see Rambam
Peirush Hamishnayos Perek Yud in Sanhedrin – “I believe with
complete faith that the Creator, blessed be His name, knows all the deeds of
human beings and all their thoughts as it says, 'He Who fashions together their
hearts, and who comprehends all their deeds.'” (Tehillim 35:15) – Hashem
knows our thoughts and comprehends the reasons for our actions. Surely He hears
what we say.
[6] Bamidbar 12:5-8
[7] Bamidbar 12:9-10
[8] Bamidbar 12:8
[9] Bamidbar 12:11-12
[10] Bamidbar 12:13
[11] Bamidbar 12:14
[12] Bamidbar 12:13
[13] See Shemos 2:4
[14] See Bamidbar 12:14
[15] The Thirteen Principles of Faith based on the Rambam.
This could be found in most siddurim after shacharis.
[16] Could be found in the siddur at the
beginning of shacharis.
[17] Hilchos Yesodei HaTorah Perek Zayin
[18] Bamidbar 30:2
[19] Ibid.
[20] In his peirush Gur Aryeh on this passuk.
[21] See Rambam Hilchos Yesodei HaTorah Perek
Zayin
[22] Shemos 19:9
[23] See Gemara Yevamos 49b
[24] Devarim 24:9
[25] Shemos 20:2
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