0:00 / 0:00
The Seven Neviot - Mrs. Leah Feinberg
313 views
www.ouisrael.org facebook.com/ouisrael #OUisrael #torah #judaism #torahlectures
Categories:
Torah
Comments(0)
Transcript
Auto-generated transcript. Not time-synced to the video.
We are continuing with the series we
began last
week. And once again, we're going to
begin with the statement in the gamarra
that identifies the seven
nyote marinu
sir
vig source number one. And then the
garum as we mentioned goes on to give a
source for each one being named as one
of these seven nibot. We said last week
there were many many
other these are the ones whose words
whose teachings were recorded for
posterity from whom there's something
relevant and not only relevant but
necessary wrote there's something that
we need to know that these women taught
us. So from where do we know says the
gamarra that Miriam is a nah because
it's written straight out and we said
sometimes we'll see it straight out and
sometimes it's a little more subtle
here the
prophetus the sister of Aaron took what
did she take the the full text is in
source number
two she took her tambourine percussion
instrument
called and when they saw Miriam taking
her tambourine, all of the women joined
followed after her with Tupim and Mikote
also either another musical instrument
or
Rikuim circle dance depending on who
who's
translating. So of course the context is
Following the Shira of Mosher Rabenu a
Yashir which we say every day following
that Miriam led the women in a similar
song and opened with a similar
verse. Sing to Hashem for he is mighty,
the mightiest
and both horse and rider were raised
lifted up on the on the sea on the so
there are different interpretations of
this what this specifically this puk
means and why this puk is really this is
that's the totality of Miriam's shira
that's recorded. So some opinions say
she said the entire Shira that Mosher
Rabenu said but only this the first puk
was repeated to show that the whole
thing you know would follow suit. Others
say that this is repeated because this
is the highlight of the Shira. This is
the essence of the Shira encapsulated in
one puk. What's the idea
here? Again several ways of
understanding it. The both horse and
rider were lifted as the as the sea
began to close upon the mitz. the water
kind of raised up both horse and rider.
Now, Rashi points out normally when a
when a horse is like catapulted up into
the air by a a wave, what would happen
to the rider? He'd be thrown off. But
here, Hashem like kept the horse and the
rider together and they were overturned
together. This is so this puk is
understood as emblematic of
hashkahashem. This really encap
encapsulates the idea the whole idea of
the shir mohe and miriam were singing to
hashem because of the clear evidence
that hashem controls the world that's
this
puk is this her prophetic moment. So we
would think if the garra is going to
highlight that verse and if the garra
ended there that yes we know Miriam is
because it
says and then we look at the context her
prophetic moment is when she's saying at
the however the goes on and says no
that's not the
case something weird
here
fine what does have to do with
And and why are we attribute saying
she's the sister of Aon? We're she's
also the sister of Moshe and you would
think in the context it makes more sense
to relate her to Moshe than to Aon. So
why
here? The pasok is teaching us that her
prophecy actually occurred many many
years earlier when she was only the
sister of Aaron. Moshe was not yet
born. That was her
prophecy. My mother is going to have a
child who will be the savior of
Israel. Now kids say things, right? And
Miriam is all of five years old at the
time. So, okay, she said, "My mother's
going to have a baby and he's going to
save Israel." Right? A lot of kids cause
a lot of rumors by saying, "My mommy's
going to have a baby." Right? Like I
have grandchildren who told the world
that my mommy's having twin boys.
Really? Your mother's not even pregnant.
So, like that's like not sure where that
came from. You know, kids kids say
things. So, how do we This is a
prophecy. It's
something she said this over and over
again and she said it in all seriousness
to the point that people took notice
that she was walking around saying my
mother is going to give birth to a child
who is going to be the Moshia of Israel.
Another thing we have to understand is
how preposterous that must have seemed
at that time. Kazelle tell us that
Miriam was named Miriam because she was
born at the time
of she was born in the the the in the
time period when the slavery was
intensifying becoming extremely bitter
and in that bitterest moment that's when
she starts talking about there's going
to be a great Yeshua my mother's going
to give birth to a baby and he is going
to save us and People are scratching
their heads now that we know Mitraim was
a a place that no slave ever escaped
from Mitraim, right? Slavery in Mitraim
was a death sentence. This is it. And
yet this 5-year-old girl is walking
around with absolute conviction. My
mother is going to have a baby and he is
going to save us from this
inescapable oppressive slavery.
Now another layer of this is there's no
precedent at that time for guula. Right?
We today we we can say to ourselves and
we do say to ourselves in the worst
possible moments in the darkest possible
times that's when we see the beginning
of the dawn. That's when we see the the
beginnings of
Gula. They had no precedent for that. So
again, this is like a a
really hard thing to visualize. It's a
it's a hard picture to imagine that you
have a 5-year-old who is prophetically
inspired at the worst possible time in
Jewish history that they have ever
experienced or imagined. There's going
to be a miraculous
guula. It takes a very special
sensitivity to be able to see that in
that context.
What happens following her prophetic
revelation? So, it takes until Moshe is
born for any real response. She's
walking around saying this. Her mother
becomes pregnant. She's Miriam continues
to prophesy this child is going to be
really special. People are not sure what
to make of it.
But when Mosher was born, the entire
house filled with
light. Her father kissed her on her
head. It's true what you were saying all
along. This is an extraordinary child.
He has brought light into this dark
world. Th this is incredible.
But just three short months later,
according to the Midrash, when the had
been issued that every male child that's
born has to be thrown into the river and
they had no choice. They could no longer
hide him in the house and he had to be
placed in the
river. Her father came and he gave her a
patch in the face.
What happened to your nava? Where's your
prophecy? He He's been put in the river.
He's gonna, you
know, I don't think anything good can
come of
this is how the finishes that when
Mosher Rabenu was put into, by the way,
this is one of my pet peeves. You know
the the projects that the kids always
come home from school with in preschool
with little Mosha and Natava on a
popsicle stick sailing down the Nile on
a stick on like there's a like a little
slit in the river and you can move the
popsicle stick and he slides up and down
the
river. That's not how it
happened. She put him into the reeds.
Yamsu the reads. Anybody ever go to
Ingedi and see the Sof in the middle of
the water? It's thick. It's tall. you
can hide something in there. So, she hid
the baby in the sof. He didn't go
sailing down the Nile. And that's why,
you know, Baja had to stretch out her
arm or send her maid servant to go
retrieve him because he was he was
hidden in the reeds in the in the Yamsu
in the Nile. But still, they didn't know
what would happen to him and it was
taking a very very very big
chance. So, Miriam when he was placed in
the S, Miriam stood on the bank of the
river.
She's it's
not she's standing very firmly. She is
there with a sense of
conviction to know what's going to
happen to him and the gar
interpolates. How is her nuva going to
be realized? She knows this is true.
Every prophet has a sense of certainty.
This is the Rambam talks about this with
in connection with the AA like how did
how could Abraham do such a thing? But a
prophet has a sense of absolute
certainty when he receives a niba that
that niba is true. So she knew her nibua
was true. She just didn't know how it
was going to come about. And that's why
she planted herself on the edge of the
the water to see how things would
evolve. And then of course she got
involved and and helped make it happen.
But that's her prophecy. That's her
prophetic moment. Even though she's
called a
nieam in the context of Shiratayam,
Shiratayam is not her, it's certainly
not her prophetic debut. It's not even
her high point. The high point of her
prophecy according to the garra, her
prophecy is my mother's going to have a
child who is going to save us.
I want you to think for you know put in
the back of your minds as we continue to
to talk and we'll come back to this
point but for now we're going to
continue but just think what is it about
that would
be okay my mother is going to have a
child who is going to save Israel now we
said only that are that are necessary
for generations are recorded so what
about that sounds very you know time and
place centered related to what was going
on in what's the message for us if
That's the prophetic moment. Think about
it. Okay. Now, if the case is that that
was her prophetic moment, that her big
nibua was my mother's going to have a
child who is going to be the savior of
Israel, then why is she called a nie
here at Shiratayam and not when she has
her nibua? In which episode, by the way,
she's not even named. She's always the
she's the daughter, the the sister. She
her name is not mentioned. So it's an
interesting thing to think about also in
terms of the beginnings of gula. She's
called the young
girl means comes from the root hidden,
right? Even though she's a young girl,
something is hidden. There's a lot of
hiddenness going on in that dark moment
before the begins to
dawn. So why is she called here? The
suggests
also brings this even though we saw it
in in McGill is a parallel
text. She stood at a
distance. She had her niba that her
mother would give birth to a child who
would save
Israel. that Yeshua that she spoke about
the real total salvation of AmI is from
the bondage of
Mitim was not fully
realized until the day of
Yamsu
is right at Yamsu that is the fullest
realization of the slavery of the of the
redemption from slavery. the mindset of
am there's that the idea that the mitim
washed up on the yam and and am is
didn't feel fully freed from the
shackles of mitim they maybe they'll run
after us this until they saw the dead
bodies of the mitzim on the banks of the
yams that's when they felt it's really
over now I can put it behind me that's
why now at the fulfillment of her nua
this is the absolute fullest realization
of the Yeshua that she prophesied. So
then she took the tambourine to
celebrate the realization of
her and that's why she's called the
prophet a sister
of she's called the sister of Aaron
because that's when she had her prophecy
when she was the sister of Aaron not yet
the sister of Moshe. And that very
prophecy is being fully realized now at
Creaty Yamsuf. And that's why she sang
Shira to celebrate the fulfillment of
her
prophecy. That's it's a beautiful
beautiful approach. Again, we're still
left with that question of the
implication for generations. Still
thinking about that the Al-sh and the
Alshik connected the two beautifully.
Now there are others. This is a very
midashic approach. The there are others
who give a more u shot like a simple
explanation within the context
explanation here. Why is she called aot
aaron and why is she called nivy
specifically here I'm going to cite I I
didn't bring it for you but I'll just
tell you the the explanation of the
kakar but the ramban also explains this
way the kakar maybe explains extends it
a little further he says that this sh
was her prophetic moment when we came to
create she's called nib here because
this is her that let's say the it's not
certainly neither of them would deny
that Miriam prophesied that Mosher
Rabena would be born and and would save
Israel. But according to the this would
be the the climax the apex of her nua
and that's why she's called here and
this is in keeping with the teaching of
that benzi even the most simple
maidservant at the time of yams was
elevated to a level of prophecy higher
than that of which is saying something
because saw right he saw the theina
departing from the beta before the heis
very um holy lofty exalted nu even a
maid servant at Yamsu
saw Hashem to a greater extent than that
right they were able to point to Hashem
they they saw whatever they saw but had
a a real apprehension of Hashem on a
very very high level so why what makes
Miriam special here what make why then
she called Han so the cleakar explains
that Miriam was the first of the women
to receive nua to be elevated to that
level of prophecy and then nua was
filtered through her to all the other
women. So that's why she's
Miriam she is the prophetus through whom
all prophecy was filtered to all the
other women at this moment in
history. So why is she called aot Aaron
says the kakar and the ramban and
others. I think rabbi also cites it
aotaron in order to bring aaron into the
shir. We know that the leadership of
Israel through the midbar through from
throughout the years of midbar was a
triumvirate leadership. You have the
threesome Moshe Aron and Miriam. So here
if you have two people mentioned in
connection with this incredible
spiritual moment where's the third seems
like a piece is missing. So she's called
to sort of bring Aaron into the
leadership of this special moment. But
how else would you
[Music]
say you have to say that's the grammar
isn't it? How else would you say you
don't have to say anything at all? Well,
you don't have to say at all, right?
Yeah. But once you're saying, how else
would you say?
Ah, okay. I see. Yes. So,
yeah. So, he emphasizes it. He He takes
it. He puts a little more emphasis on
that.
She is like the exceptional na
because it does sound like when we say
ha it it's like it is a sign of cavote
it's it's an interesting thing like you
get used to say if you're saying she's
no there is no other way to say it but
it's still it gives it
like when it's something when when we
make aliyah you know in in America what
did our kids call their teachers
mora whatever right mora
mora liverman
So whatever. Yeah. So two things to get
used to when you come to Israel. First
of all, first names, right? Like that's
shocking for us Americans. It's it's it
creates a a greater sense of intimacy
between the teacher and the student,
which has its pluses and minuses, which
we'll argue another time. The other
thing is ham ham harav, right? And it's
it's funny because it sounds funny. It's
more correct. So you say, what else
would would they be called? Because
really that is correct. It's it's not
correct what we do in America. Mora this
mora that. We're just so conditioned to
it. The correct form is har. And it's so
much more respectful. And often the kids
you know after the first day they drop
the name alto together. And when they
want to ask a question they raise their
hand. Right. And it's it's so much like
it's a very interesting mix of respect
and Israeli.
Um, but it is it's it's it's the
appropriate form, but nevertheless
conveys a certain sense of respect. Like
the one you're
har I have a question for
you. Um, okay. And others still others.
So
that's in order to it's sort of a a by
the way in order to include a but the
essence is that this is her prophetic
moment. This being her prophetic moment,
there are others who see the term
aotaron as an indicator of the quality
of her rather than what she said or when
she said it. So you look for example at
the niv that I brought for you source
number
four. This teaches us that her was on
the same level as that of aaron. was a
similar type of as that
of but it's not comparable to the level
of
Moshe's and he says he had mentioned
this earlier that there's this this
family has a certain spiritual
predisposition right there's a family
thing going on here that they're all
they all have this like highly developed
spiritual recept receptivity.
Nevertheless, there's a distinction sort
of, you know, two and one. Miriam and
Aaron have spiritual receptivity up to a
point and Moshe exceeds even that of
this very illustrious
family. So that's the the the you know
what Miriam in her prophecy
Miriam Miriam was akin to Aaron in terms
of the level of her nuva the RV has a
beautiful and I think so profound
insight into what's going on
here source number five Miriam called
out to them why did Miriam sing her own
song right she doesn't seem to add
anything she's repeating what Moshe
said she says it differently ly Moshe
had not experienced the suffering in
Egypt. He lived in Parro's home right as
a child. He was raised in betamelik. He
then ran away to Midian for the duration
of the slavery. And when he returned, he
returned as the leader of the Jewish
people. It was Miriam and her brother
Aaron who led the people through the
drowning of the children and the years
of slavery. because she suffered with
the Israelites, she responded to Moses
with her own song. Might have been the
same words, but she said it differently
and she said it with a sense of kinship
that the people could relate to. There's
actually um Rab Mosha Lifenstein has a
safer sort of eponomous called Moses and
he he it's basically a study of the
character of Mosher
Rabadenu his namesake and he the basic
premise is that Moshe was on such a high
level that there was a certain
dissonance between him and the people
and they he he his expectations of them
were to a certain extent
unrealistic, un unrealizable really. And
the people felt like as much as they
revered him, they didn't connect with
him the same way that they connected
with Miriam and with Aon. Miriam and Aon
suffered with them. Miriam and Aaron led
them through the worst possible times.
Mosher Rabenu showed up when he was
needed, when he was sent, but still it
didn't have the same again people can
say the same
words, but there's different feeling
beneath them. And this is actually
highlighted um this the altar of Kelm
talks about it's it's in a a different
context a little bit. He's talking about
the the power
of to of renewal. How how do we in the
the ability that um is unique to the
Jewish people of being able to do the
same thing day after day and
yet do it as if it's new with a new the
with renewed excitement with renewed
zeal and he says this is what Miriam
brought to the Shir he his question he
starts with a question why does the
Torah even tell us about the tim and
theote of the women like what it doesn't
seem there are a lot of details in in
the history of of the Jewish people
leaving Mit and traveling through the
MBA that the Torah doesn't highlight. So
why does this deserve special mention,
especially if it's it seems repetitive?
She's just saying the same words over
again, but she said them differently.
I'm sorry I didn't bring the source for
you, but Miriam said it with absolute
with the same conviction with which we
she said her niba in the beginning of
the story. She said it like with this
absolute faith and knowledge. This is
true. Hashem conducts the world. this
encapsulization
of Hashem's divine providence. This is
the way the world operates. I know it to
be
true. And she said it in such a way that
even though it's something I already
know that I know I it's not it's not a
new idea. Miriam didn't introduce the
idea of to the world, but she said it in
such a way with such excitement that
made it seem new. It felt new. It felt
the people felt it in a way they hadn't
felt it before. That's the her prophetic
moment. That's if you say that that her
prophetic moment is at Shiraatayan. It's
her ability to relate to the people to
share their experience and transform it
to take the suffering that they had all
experienced and transform it now into an
expression of amuna that will become a
foundational principle as we go through
history. Because we saw this happen
once, we now know it can happen again
and again and again. And Miriam infuses
us with that sense of conviction.
Rashi when he's bringing choosing which
midrashim he explains this pasuk only
midraically not according to the so he
selects which of the midrashim are
closest to the heels that he feels are
closest to the he's going to bring here
so he brings the first midrash that we
saw in source number six where did she
prophesy when she was the sister of a
before Mosha's birth she said my
mother's going to give birth to
Moshiach there's a Second
possibility. She's called in
this unbelievably climactic prophetic
moment the sister of Aaron
because a year and a half or so later
Miriam is going to get Sarah for
speaking lashonhara about her brother
Moshe to Aharon. Aaron is going to put
himself out on her behalf. And he turns
to Moshe and says to Moshe in a very
impassioned plea, you have to do
something. You can't leave her in this
state. At which point Moshe offers his
beautiful and she's
healed because he put his himself out
for
her when she got that's why he's she's
called
here now of all the midashim and we know
Rashita is he quotes midrashim that he
thinks are closest to the is what we
need in order to understand the text
properly. ly within its
context.
Really, what does Miriam
having later have to do with her big
prophetic moment here at Shiratayan? If
anything to my mind, I mean, Rashi could
have quoted the first midrash. Fine. And
there are other midash that he could
have brought. This seems to be very
strange. Why inject into this moment of
spiritual excitement and the pinnacle of
identification of of revelation of that
they've had until this moment. This is
before matan Torah. So this is like the
pinnacle of revelation that they've seen
until now and all of a sudden bring up
the fact that a year later she's going
to talk about Moshe and gets harat and
Arun is going
to you know act on her behalf. Very
strange.
So let's look at the the context and uh
well first we'll make it a little
stranger right in safer devarim we're
told that it's in parhat so you have
this string of mitzvot right is one of
the mitzvah parote has the most mitzvot
in the Torah tucked in
between this series of of unrelated
mitzvot
is be very careful not to get sarat is a
very unpleasant disease it's not just a
superficial skin disease
painful. If you do get follow all the
instructions of the kanim don't go to
the doctor, go to the cohen, right? The
coin was the doctor for he'll tell you
what you need to do and follow all the
instructions very carefully.
remember what Hashem did to Miriam when
you were leaving on your way when you
were
leaving couple of weird things. First of
all, this is one of the wrote there are
six things that we are told we have to
remember. They're
big,
right? We had not so long ago, right?
Remember that Miriam
got what is this doing here? Seems very
strange. That's one thing. Number
two, where did Miriam get?
And then well into the inro she's there.
This is not what we think of as if you
tell
me as you were leaving I'm thinking
somewhere between you know and or maybe
the day after. But this is this is way
after. So what is why
mentioned Rav Cook offers a beautiful
explanation to this? It's in
his and it's it's in the section if
you're looking for the where the
commentary can be found in Ravuk at the
section of the the six that many people
have a common practice to say after in
the
morning. Source number
eight. When we remember that Miriam got
let's think about what it was that she
said. Miriam said to
Aaron, what's going on between Moshe and
Sipura? Right? Sipura just told me that
Moshe has separated from her because
he's a prophet. But you and I are also
Niveim and we haven't separated from our
spouses. So like what's happening here?
That was the sum total of her lashon
har because of that what happens? Hashem
appeared suddenly to Moshe and Aaron.
Why does Hashem appear suddenly? And
Rashi gives a very
um graphic description of like what
happened. Hashem appeared to them and
the two of them started running mikvah
mikvah. They weren't in a state of
purity. They weren't ready to receive
theina. So therefore they they they
started running away and Hashem says you
see that's why Moshe had to separate
from his wife because Moshe Mosher
Rabenu's nua is different from any other
Na'vi including the two of you who are
in a very very high level of but don't
equate yourselves with Mosher Rabenu.
And that's the the message of that whole
story. And Rafuk says that's the message
that the Torah wants us to think about.
When the Torah says remember what
happened to Miriam, we're supposed to
remember also why it
happened. Miriam's level of was similar
to that of all
other. She was punished because she
equated herself with Mosheru when she
was speaking to
Aon. This is what we have to
remember. This is a fortification that
protects the integrity of Torah and the
eternity of Torah. Why? Because Mosher
Rabenu was on a uniquely high level of
niva, which means that no other Nave can
ever come along and say, "I had a nivo
that contradicts that of Moshe Rabenu
and therefore I'm right and he was
wrong." No. Because it was made
absolutely clear to us through Miriam
that the of Moshe Rabenu was on a higher
level than would than ever was and ever
would be. Right?
Is there will never be another Navi on
the level of Mosher Rabenu. Therefore,
the Torah is immutable. The Torah can
never be challenged by anyone else
claiming to be on higher level of nua.
So teaches and he says that's
why remember what happens if you
challenge the integrity of Torah.
Remember what happens remember that the
the mosher cannot be impuged. It cannot
be brought down and degraded because
that is a challenge to the integrity of
the Torah itself. The Torah is eternal.
The Torah is immutable. That's what we
learn from
Miriam. Raviner quotes this teaching of
Rav Cook in his there's a little
safer some of you who have heard me
before know I like this book very much
it's a small safer iter was out of print
for a while I believe it's back in print
now we we're astonished how could a like
Miriam have failed to such an extent and
Kazal explained to us that she saw that
was sad because Moshe had separated from
her and basically and and this
is Contrary to Miriam's very essence her
entire life
says she fought against any kind of
separation especially between husband
and wife. It was when her father
separated from her mother after the
decree that the baby boys should be
thrown into the river. Right? And she
said to her father, "Your decree is
worse than that of parro. You're
decreeing against any child from being
born, even girls. You have to go back to
my mother. You have to remarry her." And
because Amram had separated from his
wife, all of the Jewish husbands had
separated from their wives and Miriam
basically brought about a reunification
of all of the families of Clai without
Miriam, there wouldn't be Clai. So
that's to to say that Moshe separated
from his wife, that like went to the
core of her being. No, this can't be
happening again. Why would a husband
separate from his wife? So that that's
one. And and then he says, "Because she
she spoke Haradas with with the purest
of motives. Nevertheless, she's judged
harshly, but through
her she merited that through her we are
taught an eternal lesson in terms of
prophecy and levels of prophecy. Not all
prophets are the
same, specifically Mosher Rabenu, but
even other prophets. There are levels of
prophecy. He continues to say Miriam was
not bothered by the fact that she got a
divine slap in the face. If as the
result of this we learn really who is
Mosher Rabenu and this protects the
integrity of the
Torah Israel. This is also a form of
midwifery of bringing
am right. She brought into being this
idea that the Torah is forever, that the
Torah is unchangeable, that the Torah
remains always as is because it was
brought to us by Mosher
Rabenu whose is on a level that nobody
else could
reach. This is also part of building our
national
identity. to the appearance of the
Moshiach, the person who will bring
about salvation to the entire amra. We
have to know who we are, what we stand
for. And that was Miriam's role. She
brought that into
being. He concludes the
paragraph. Before we can learn Torah
successfully, we have to have we have to
know where it's coming from. And that
will help us not be broken by the
circumstances of life.
If we learn Torah with amuna, nothing
can break
us. This relates to what we learned in
the beginning. Remember I said that
question, is it niggling in the back of
your mind? What's the relevance of that
niba? My mother will bring forth
Moshia because all of these instances
show us Miriam's ability to see beyond
the present moment, to see beyond the
circumstances that we're in right here
and right now. towards a better future.
What can be, what will be? And this kak
is such a precious kak to the Jewish
woman, right? This is this is our kak.
We hold our babies in our arms for the
first time and we look at them and we
see a bundle of potential and we nurture
that potential and we help that child to
grow and self-actualize and we see
beyond here and now what can be what are
the possibilities that lie ahead and
that's that's the those are the eyes of
Miriam. That's what Miriam bequit to us.
This ability to see beyond the moment in
the darkest times in the hardest times
to be able to see there will be
light. Theat
explains and he brings a mashal that's
brought by the midrash which I brought
from Rabba. There's a a
uh it's a mashal for matrona is like an
an aristocratic woman who
came and she praised the the king when
he returned from war and he said to her,
"You're going to be rewarded by being
made a an adviser." And then when she
was the adviser to the king, she somehow
confused the the grants that were
bestowed by the king on different
adviserss and everybody became a little
confused as to like who's who's on what
level. So the midrash says that's what
happened with Miriam. She praised Hashem
at Shiraam and then after that she when
she spoke about Moshe it caused a
certain confusion. So she was given a
patch. She was you know in the mashal
the the um the the woman is thrown into
jail. So Miriam was Vatis Miriam. She
was uh she was excluded. She was
isolated for seven days for a period of
seven days because of her
lash. And essentially the message is the
mouth that spoke so loftily
about who that asserted divine
providence now called into question the
integrity of Hashem's messenger. And
that would in turn cause confusion about
the message itself.
So here uh remember the sh that Moshe
sang after leaving Mitim that Miriam
saying sorry after leaving
Mitim which then established certain
standards that were expected of her.
There's a connection between
Shiratayam which is why perhaps Rashi
brings the that explanation as his
second explanation seems so out of
context but the fat based on the midrash
posits there there is a connection
because the mouth that speaks that spoke
Shiratam established such a high level
of expectation in terms of what Miriam
would say that when she spoke lashon har
and potentially introduced confusion
about the integrity of the moherenu that
was really really super problematic and
that's why we have to be so careful and
again here there's a message to us also
is that we have a
tremendous is a very very powerful
instrument the speech the words that we
utter and especially if somebody I mean
all of us we're all you
know we are the garra says about women
as well we
are certain The standards are expected
of us in our speech and if we speak
inappropriately it's like that mouth
that speaks to Hashem every day in that
says that that mouth could say such
things and it's it creates a very you
know unpleasant
uh impression. So another kas that we
need to learn from Miriam and that
perhaps Rashi is highlighting here is
remember that she got because remember
the power of
the okay we only have a few minutes
so offers one last idea about why why it
was necessary to mention Aaron in
connection with the Shira in connection
with Miriam's
nuis laid varu hanal
says, "When the people left, they
merited a tremendous um sense of
connectivity, a sense of closeness with
Hashem, a heartfelt connection with
Hashem." And when they reached the
Yamsu, all the miracles that they
experienced at
Yamsu was a level
of an intellectual apprehension of
Hashem. They saw Hashem. They understood
intellectually that Hashem conducts the
world.
Moshe in Miton is always mentioned
together with Moshe because you have the
aspect of Aaron which is the le and you
have the aspect of Moshe which is the
intellect. Everything that was in mit
was both heart and intellect. But
atams it's all about intellect until
zular. Why? Because until then it was
all intellectual. Miriam made it
experiential. She turns it
into. So then we
have and what's missing. So he
associates Dior with Aaron because Aaron
was Moshe's mouthpiece, right? So you
need all three in order to fully
apprehend Hashem. You have to have all
three and that's
why Aaron has to be brought into the
picture. I said we would come back to
this later more than just oh he was one
of the three leaders so therefore we
have to mention his name as well because
he brings to the picture into the
picture another element that of the the
heart the sorry the dor m well dbor and
less dur should be an expression of the
le that here it's the fullest
apprehension of hashem with the shir at
the in the moment of the shir when the
aspects of dor and m were were all
involved He later goes back to thisan
and says in source number 13, the last
source, and I'm just going to very very
I'm gonna really abbreviate um
essentially Miriam's power is that she
took
the the material and she turned it into
she elevated into something holy into
something into sanctified. Miriam's
unique kawak according to the shemish
was that through her asa through her
experiential
um expression of devotion to Hashem
whether it's her joy at the re the
realization of her nibua whether it's
her joy in that moment of hashem's
revelation without niba aside at that
moment she elevates the material to the
spiritual. He says water is one of the
the basic physical elements of the world
and she brought it up and that's why the
beer we had the beer in her merit in the
midbar all the years of the 40 years of
the desert we got water from what a
stone right a stone an inanimate object
which was transformed in the merit of
Miriam so that it gave forth water
because that's again Miriam's kak to
bring about transformation to see
possibilities where they don't seem to
exist and to bring about complete
transformation and elevation and
sanctity and I think mentioned that
kazal say that Miriam was called Miriam
because
of from the bitterness into which she
was born ra says Miriam was called
Miriam because she was amary the
beginning of the rebellion against being
dragged down by that bitterness right
she stood up to her father She stood up
to parro. She stood at the helm of
leadership of the women of Ami Israel
and brought us all to realize that life
could be better. And I think that I'm
going to suggest that perhaps and I
didn't see this anywhere. I looked and
I'm still looking. If anybody knows,
tell me. But Miriam is also from Mim.
She was Mima. She raised them up. She
lifted them up. And she continues to
lift us up. And that's
why one of the seven whose
wrote, "We need this message. We need to
know who we are. We need to know what we
stand for. We need to know that things
aren't always as they seem. Things have
the potential to grow, to be transformed
through our efforts and through opening
our eyes and seeing the light and
helping bring the light into the world.
Hashem, we should be empowered by the
kak of Miriam to see a better tomorrow."
Thank