Moshe, Aaron, and Miriam - the Redeemers of Israel The verse in Zecharya states, I will remove the three shepherds in one month... The verse is informing us that Moshe, Aaron, and Miriam would pass away in the same month. The Gemara in Tractate Taanis asks, How do we reconcile this with the fact that Moshe, Aaron, and Miriam did not all pass away during the same month? Miriam passed away in the month of Nissan. Aaron passed away in the month of Av. Moshe passed away in the month of Adar. The Gemara answers that the verse is informing us that when each of them passed away the gifts that came through them no longer continued. The Gemara tells us that in the merit of Moshe the Jewish people were given the gift of the Manna, which sustained them in the desert. In the merit of Aaron, they were given the gift of the Clouds of Glory, which protected them. In the merit of Miriam, they were given the living wellspring, which provided them with water. Each of these gifts ceased when each of them passed away. When Miriam passed away, the wellspring ceased and was reinstated in the merit of Moshe. When Aaron passed away, the Clouds of Glory ceased and were reinstated in the merit of Moshe. Consequently, when Moshe passed away, all three of the gifts ceased. Only then did the Jewish people sense the loss of all the three shepherds - Moshe, Aaron, and Miriam. Thus, it was the equivalent of all of the shepherds passing away during the same month. It is interesting to note that the verse refers to Moshe, Aaron, and Miriam as shepherds (roim) The Gemara in Tractate Taanis refers to them as communal leaders (parnasim). However, the Midrash Tanchuma refers to them as, redeemers (goalim). There is no question that Moshe was the Redeemer, who took the Jewish people out of Egypt. However, why does the Midrash classify Aaron and Miriam also as redeemers? In what capacity did they function so as to be valued as redeemers? Evidently, we see from the Midrashs classification of Aaron and Miriam that being a redeemer goes beyond taking the Jewish people out of Egypt. Had it not been for the Clouds of Glory to protect them and the wellspring, which miraculously provided them with water for forty years, they would not have been able to survive the trek in the desert. Without these miracles, leaving Egypt would have had no value. Therefore, it is true that Moshe is identified as the Redeemer because he was the one who had taken the Jewish people out of Egypt. However to bring about the ultimate value of redemption, Moshe, Aaron, and Miriam were all necessary to bring the process to completion. Because of their integral role vis-à-vis the survival of the Jewish people, Aaron and Miriam were more than shepherds or communal leaders. They assumed the value of redeemers and thus each was a different dimension of person. When the Midrash tells that it was in the merit of Miriam that the Jewish people had the wellspring, it identifies her as, the one who led the women in song (after the splitting of the Sea). Why does the Midrash identify Miriam in this manner? It would have been enough to say that in the merit of Miriam, the Jewish people received the wellspring. It is interesting to note that the wellspring was only needed after the splitting of the Sea. Seemingly, what the Midrash is communicating to us is that the basis for Miriams merit to bring about the wellspring was that she led the women in song after the splitting of the Sea. Because she led the women in song, she brought them to another level of clarity and appreciation of Gd. In addition, the womens expression of praise was a public sanctification of Gd (kiddush Hashem). Through Miriams articulation of what had transpired at the splitting of the Sea, she merited that the wellspring come about through her. Had it not been for this special merit, like the manna, the wellspring would have come about through Moshe, Miriam is identified as a redeemer not only because she provided water for the Jewish people in the desert, but also because of her song at the Sea, through which she provided a new level of appreciation and understanding of Gd. We see that the greatest level of merit that one could have is to bring others to an understanding and realization of Gds Omnipotence. His involvement is in every aspect and nuance of existence. A Jew should surely sing the praises of Gd for everything he has been endowed with and for all that he receives, because it is only because Gd deems it so.
Posted on: Thu, 22 May 2014 22:00:00 +0000
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