Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Behaaloscha – 14 Sivan 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Behaaloscha – 14 Sivan 5786
Bostoner Rebbe shlit’a – Yerushalayim
Secretariat Email: bosto...@gmail.com
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“Miriam and Aharon spoke about Moshe regarding the Kushite woman that he had taken [as a wife], since he had taken a Kushite woman” (Bamidbar 12:1). The Torah records that Moshe married Tziporah (Shemos 2:21), the daughter of Yisro from Midyan—not Kush. Who, then, is the Torah referring to?
In his explanation according to the plain meaning of the text, the Rashbam suggests that this was not Tziporah, but rather an Ethiopian queen, based on the Midrash that Moshe ruled over Ethiopia for forty years after fleeing Egypt and before arriving in Midyan (Yalkut Shimoni, Shemos #168). The Midrash adds that Moshe never lived with her as husband and wife.
Most commentators, however, understand that the Torah is referring to Tziporah, with “Kushite” describing her unique qualities. Onkelos translates Kushite as beautiful (shapirta), while Rashi notes that the gematria of Kushit (כושית) equals yefat mareh (יפת מראה), “beautiful in appearance.” The Sifri Zuta explains that just as a person from Kush is immediately recognizable, so too Tziporah stood out uniquely in both her character and deeds.
Rashi, based on the Sifri, explains the background to Miriam’s comments. When Eldad and Meidad began prophesying in the camp (Bamidbar 11:26), Tziporah sighed and said, “Woe to the wives of these prophets, for they will now be separated from their husbands, just as my husband has separated from me.” Concerned for both Moshe and Tziporah, Miriam shared this with Aharon.
The Gemara (Shabbos 87a) explains that Moshe separated from his wife based on his own reasoning: if Bnei Yisroel were required to separate temporarily before receiving prophecy at Har Sinai, then Moshe—who experienced constant communication with the Shechinah—certainly needed to separate permanently. Hashem affirmed Moshe’s decision. While the people were told, “Return to your tents” (Devarim 5:27), Moshe was told, “And you shall stand here with Me” (Devarim 5:28).
Miriam and Aharon misunderstood Moshe’s level of prophecy, asking, “Does Hashem speak only to Moshe?” (Bamidbar 12:2). They believed Moshe’s prophetic experience was comparable to their own. Hashem responded by teaching them otherwise: “My servant Moshe—in all My house he is trusted. Mouth to mouth I speak with him, in a clear vision and not in riddles…” (Bamidbar 12:7–8). Moshe’s prophecy was fundamentally different, requiring a level of spiritual readiness unlike any other prophet.
Among the Six Remembrances recited daily is the command: “Remember what Hashem your G-d did to Miriam on the journey when you left Egypt” (Devarim 24:9). While this certainly reminds us of the seriousness of lashon hara, perhaps it teaches something even deeper as well: the uniqueness of Moshe Rabbeinu’s prophecy.
One of the Rambam’s Thirteen Principles of Faith is that the prophecy of Moshe Rabbeinu is true and that he is the greatest of all prophets, before and after him. The Torah transmitted through Moshe possesses a sanctity unlike any other, which is why the Five Books of the Torah hold a higher level of kedushah than Nevi’im and Kesuvim.
May we strengthen our faith in the truth of Moshe Rabbeinu’s prophecy and in all the principles of our emunah, and through that merit the coming of Moshiach speedily in our days.