Hey friends!
Here’s the link to the printable sheet.
Here’s the link if you prefer reading this and much more on the TorahRedux website.
If you have questions or comments, or just want to say hello, you can reply to this message directly - it’s a point of pride for me to hear that my work positively impacted you, and I’ll always respond.
If you like this week’s edition of TorahRedux, why not share it with friends and family who would appreciate it?
And here’s some of what I have to say about this week’s Parsha; I hope you enjoy it, and as always, I hope you have a fabulous Shabbos.
Life Flows Like Water
4 minute read
Miriam was Moshe and Ahron’s older sister and a great leader and prophetess of her own right. Michah describes her alongside Moshe and Ahron as delivering the Jews from exile in Egypt, and the Midrash says that Moshe led the men out of Egypt, but Miriam led the women.
When she died, the water stopped:
וַיָּבֹאוּ בְנֵי-יִשְׂרָאֵל כָּל-הָעֵדָה מִדְבַּר-צִן, בַּחֹדֶשׁ הָרִאשׁוֹן, וַיֵּשֶׁב הָעָם, בְּקָדֵשׁ; וַתָּמָת שָׁם מִרְיָם, וַתִּקָּבֵר שָׁם. וְלֹא-הָיָה מַיִם, לָעֵדָה; וַיִּקָּהֲלוּ, עַל-מֹשֶׁה וְעַל-אַהֲרֹן – The Jewish People arrived at the wilderness of Zin on the first new moon, and the people stayed at Kadesh. Miriam died there and was buried there. There was no water, and they gathered against Moshe and Ahron. (20:1,2)
Rashi cites a Gemara that notes the juxtaposition of Miriam’s death with the lack of water, suggesting the association of Miriam’s merit with water in the desert. So when she died, the water stopped.
You might wonder what the association of Miriam is with water in particular; the Gemara doesn’t say why. But we might also be troubled by taking the association at face value; one of God’s favorite people dies, so everyone has to go thirsty!
What did they do wrong?
It’s silly to conclude that God was lashing out at the people because Miriam died. Far more likely, it was a response to something important that was notable in its absence.
The Torah simply records that she died, and the narrative proceeds, like nothing happened. And that’s the problem.
Compare the response to her death to the response to her brother’s deaths:
וַיִּרְאוּ, כָּל-הָעֵדָה, כִּי גָוַע, אַהֲרֹן; וַיִּבְכּוּ אֶת-אַהֲרֹן שְׁלֹשִׁים יוֹם, כֹּל בֵּית יִשְׂרָאֵל- The whole community knew that Ahron had breathed his last. The entire house of Israel wept over Ahron for thirty days. (20:29)
וַיִּבְכּוּ בְנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה בְּעַרְבֹת מוֹאָב שְׁלֹשִׁים יוֹם וַיִּתְּמוּ יְמֵי בְכִי אֵבֶל מֹשֶׁה – And the Jewish People wept over Moshe in the plains of Moab for thirty days, and the mourning period for Moshe came to an end. (34:8)
Sure, Moshe and Ahron were the two most prominent leaders; but Miriam was no slouch! She was indisputably one of the most significant people in the entire story, and the Torah doesn’t record that anyone cried or mourned!
They didn’t appreciate her contributions and failed to honor her correctly, so God stopped providing water so they’d make the connection between Miriam’s contributions and their survival. They did not cry to pay their respects to this legendary heroine, so they would cry about something else. The water didn’t stop so that we would make the association between water and Miriam’s merit; it stopped so that they would make the association.
Water is a biological necessity and prerequisite for life due to its extensive and unequaled capability to dissolve molecules, helping cells transport and utilize substances like oxygen and nutrients. It is designated as the “universal solvent,” and it is this ability that makes water such an invaluable life-sustaining force. On a simple biological level, water is life.
One of water’s most defining features is that its fluid properties allow it to adapt perfectly to its surroundings; water always assumes the form of its container.
Nothing is softer or more flexible than water, yet nothing can resist it.
Legend tells of R’ Akiva noticing a steady trickle of water hitting a rock. It was only a droplet at a time, but it would not let up – drip after drip, but he realized that the water had carved a hole through the rock, pierced only by drops of water.
Miriam was born during one of the darkest chapters of Jewish history in Egypt. She was named Miriam, associated with the word מרה, bitter, for the bitterness of the Jewish condition.
When she was just a young girl, Pharaoh decreed that all male babies be thrown into the river. Husbands and wives separated to avoid having children who would not survive the edict, but Miriam boldly encouraged her parents to have faith and stay together. As a direct result, her brother, Moshe, the redeemer and lawgiver, was born. She then showed her own hope and faith at troubled waters, watching over the baby Moshe in the river, determined to watch over her brother in the darkest moment when their mother abandoned him at the river rather than face the pain of watching him be discovered and murdered – מר ים. She then became the famous midwife Puah, who soothed the infants when they were born; and led the women through the waters of the Red Sea to the other side, watching their tormentors drown in the waves – רם ים.
Like water, Miriam adapted, first to oppression and the suffering, remaining steadfast in faith and hope, staunchly encouraging the people around her, guiding them through their dire straits, and then leading them on to better times.
Miriam led the women in song, separate from the men who responded to Moshe and Ahron, in a display of private class and dignity. R’ Shlomo Farhi suggests that perhaps in some similar way, the Jewish People thought it would only be fit to mourn in private.
So, in hindsight, the people realized that the miraculous water God had provided them in impossible circumstances had been in Miriam’s merit. It isn’t a surprise that Miriam is tightly associated with water. She was tough, resilient, and able to adapt her steadfast faith and hope under any circumstances, sharing life-sustaining force with everyone around her.
They should have mourned loudly and openly for Miriam – she had been their water all along.
When History Repeats Itself
2 minute read
One of the most tragic incidents in the Torah is when the Jewish people complain one too many times for Moshe:
וְלֹא-הָיָה מַיִם, לָעֵדָה; וַיִּקָּהֲלוּ, עַל-מֹשֶׁה וְעַל-אַהֲרֹן – There was no water for the people, and they assembled against Moshe and Ahron. (20:2)
In his anger and frustration, he berates the Jewish people and hits a rock he was supposed to speak to:
וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן, אֶת-הַקָּהָל–אֶל-פְּנֵי הַסָּלַע; וַיֹּאמֶר לָהֶם, שִׁמְעוּ-נָא הַמֹּרִים–הֲמִן-הַסֶּלַע הַזֶּה, נוֹצִיא לָכֶם מָיִם – Moshe and Ahron gathered the people together before the rock, and Moshe said to them: “Listen you rebels! Shall we bring you water from this rock?’ (20:10)
In the aftermath, he is denied the ability to complete his life’s purpose of saving and resettling the Jewish people.
The Jewish People had complained many times during their existence in the desert, subsisting on miracle clouds, miracle food, and miracle water. Each time, they were made to suffer tremendously through one plague and another. Whatever they’d experienced, they just wanted to get back to normal, to Moshe’s irritation.
Why was this time so different that Moshe could not see his purpose through to the end?
It’s possible that it had something to do with Moshe hitting the rock he was supposed to speak to, but that doesn’t seem so egregious that he couldn’t enter the Land of Israel.
R’ Shai Held contends that it is possible that when Moshe saw the people gathering and complaining, he assumed that history was repeating itself and called them rebels. But perhaps there was actual merit to what they were complaining about this time.
The Jewish People were traveling through the desert, and the water had run out. They were thirsty. What were they supposed to do?
Moshe wrote them off and thought this was just like all the other times. But what’s interesting is that while Moshe grew furious, Hashem did not:
קַח אֶת-הַמַּטֶּה, וְהַקְהֵל אֶת-הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ, וְדִבַּרְתֶּם אֶל-הַסֶּלַע לְעֵינֵיהֶם, וְנָתַן מֵימָיו; וְהוֹצֵאתָ לָהֶם מַיִם מִן-הַסֶּלַע, וְהִשְׁקִיתָ אֶת-הָעֵדָה וְאֶת-בְּעִירָם – “Take the rod, and assemble the people, you and Ahron your brother, and speak to the rock before their eyes, that it will produce water. Bring water out of the rock so you can give the people and their cattle their drink.” (20:8)
Being thirsty in the desert is eminently reasonable. It is arguable that Moshe was so disillusioned and frustrated with the people he had led so many years that he couldn’t hear them properly anymore.
If that’s a fair reading of the story, then the story does not teach us that hitting the rock was such a terrible thing to do; it shows us that when a leader stops believing in his people, what mandate does he have to lead them a moment longer?
There are leadership moments in our lives every day. We must nurture those moments by tuning in with sensitivity to the people looking to us for guidance.
Thought of the Week
“Rabbah said, any scholar whose inside does not match his outside (Tocho K’Baro) is no scholar. Abaye, and some say Ravah bar Ulah, said [one whose inside does not match his outside] is called an abomination.”
— Gemara, Yuma 72a
People crave authenticity, honesty, and truth.
The Midrash on creation says that God had to throw truth out the window for humans to be viable.
Truth doesn’t come from the sky, it can only come from us.
Be real!
I'm so sorry for all those reverting. anonymous betting with cryptocurrency! Just placed some bets... - https://tinyurl.com/3fbhv4ts