Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Behaaloscha – 18 Sivan 5785
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Behaaloscha – 18 Sivan 5785
Bostoner Rebbe shlit”a – Yerushalayim
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"Miriam and Aharon spoke about Moshe regarding the Kusheet woman that he had taken [as a wife], since he had taken a Kusheet woman (Bamidbar 12:1). The Torah records that Moshe married Tziporah (Shemos 2:21), the daughter of Yitro, who was from the nation of Midyan – not from the nation of Kush. Who then is the Torah referring to when it speaks of the 'Kusheet woman'?
In his style of explaining the Torah according to the plain meaning of the text, the Rashbam suggests that the woman in question was not Tziporah, but an Ethiopian queen, based on the Midrash that Moshe was the King of Ethiopia for forty years, after his escaped from Egypt and before he met up with the daughters of Yisro (Yalkut Shemoni, Shemos #168). The Midrash states explicitly that Moshe would not cohabit with her since she was from the children of Cham.
However, most commentators understand that 'Kusheet' is being used here to describe the character traits of Tziporah. Onkelos translates 'Kusheet' as beautiful שפרתא, and Rashi mentions that the numerical Gematria value of 'Kusheet' כושית is equal to יפת מראה, which means of beautiful appearance. Sifri Zuta on this Pasuk explains that just as an Ethiopian from Kush is undeniably unique in appearance from all other human beings, so too was Tziporah undeniably unique in her appearance and in her deeds as compared to all others.
Based on Sifri (#99), Rashi explains that Miriam was standing next to Tziporah when Eldod and Meydod started to prophesize in the middle of the camp (Bamidbar 11:26). Tziporah sighed and remarked, 'Woe, to the wives of these prophets, who will be separated from their husbands, just as my husband has separated from me'. Miriam, who was concerned for her brother and sister-in-law then related this information to Aharon. Rashi concludes by paraphrasing the Sifri that if Miriam was punished for her 'evil speech' even though she did not wish to disparage her brother, but to help him, how much more so will Hashem punish those whose intention is to slander (Rashi to Bamidbar 12:1).
The Gemara (Shabbos 87a) explains that Moshe decided to separate from his wife after he made the following logical conclusion on his own. If husbands and wives of Klal Yisroel needed to separate for three days in order that the Shechina would speak to them for a short while at Har Sinai, how much more so do I need to separate from my wife permanently, since the Shechina converses with me constantly without prior notification. The Gemara continues that Hashem agreed with Moshe's decision. Whereas the rest of Klal Yisroel was commanded, 'Return to your tents' (Devarim 5:27), Moshe Rabbeinu was commanded, "and you shall stand here together with me" (Devarim 5:28).
We can see from Miriam's words, "Does Hashem only speak to Moshe?" (Bamidbar 12:2) that she believed that Moshe Rabbeinu was on a similar level of prophesy as Miriam and Aharon, and since they had a normal relationship with their spouses, Moshe Rabbeinu should be no different. Suddenly, Hashem summons all three of them to the Ohel Moed. Rashi explains that Miriam and Aharon were Tamei as a result of their relationships with their spouses and they had to go searching for water with which to purify themselves. Thus, Hashem proved to them that Moshe was on a higher level than the other prophets and rightfully required higher standards. This is clear from Hashem's words of rebuke to Miriam and Aharon, "…My servant Moshe, in My entire house he is the trusted one. I speak with him face to face, in a clear vision and not in riddles…" (Bamidbar 12:7-8).
There is a custom to recite The Six Remembrances each day, which is comprised of specific Pesukim where the Torah instructs us 'to remember'. Among them is "Remember what Hashem Elokecha did to Miriam on the journey when you left Mitzrayim" (Devarim 24:9). What exactly are we supposed to remember? Is this an instruction to remember each day to avoid slander and 'evil speech' ? Although Lashon Hara is a very serious transgression, one might ask why the sin of the Meraglim was not chosen instead, where the evil speech was on a national level and the consequences were far more severe.
Perhaps what we are supposed to reflect upon and recite each day is not the fact that Miriam uttered negative speech about her brother Moshe, to her brother Aharon, but rather that Miriam viewed the prophecy of Moshe to be on similar level as other prophets. One of the Rambam's 13 fundamental principles of faith is that the prophecy of Moshe Rabbeinu was true and that he was the 'father' of all prophets, both those who lived before and after him. It is of utmost importance that we internalize that the prophecy that Hashem transmitted through Moshe Rabbeinu is sacrosanct, which is why the Five Books of Moshe have a higher Kedusha than the Neviim and Ketuvim writings.
May we believe with complete faith in the truth of Moshe's prophecy and his status as the 'father' of all prophets, along with the other fundamental principles of faith, so that we may merit the coming of the Moshiach, who we anticipate shall arrive any day now.
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