The Seven Neviot - Mrs. Leah Feinberg

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