Following the opening section focused on the Parah Adumah, our Parsha shifts to recount the death of Miriam, a prophetess and one of three פַּרְ נָסִים טוֹבִים Hakadosh Baruch Hu provided for Bnei Yisrael. The immediate result of her passing was the lack of water for Bnei Yisrael to drink, and their ensuing complaints to Moshe and Aharon. On the juxtaposition of the Parah Adumah and Miriam’s death, Rashi comments that it comes to teach us: ָרְ בָּנוֹת מְכַפְּרִ ין אַף מִיתַת צַדִּ יקִ ים מְכַפֶּרֶ ת – just as sacrifices bring atonement, so too the death of the righteous bring atonement (Moed Katan 28a).
The Kli Yakar offers an additional profound insight. In all complaints recounted by the Torah, we don’t find the term ָ רֶ ב וַ י (quarreled) except with regards to water. Twice we find this term when Bnei Yisrael caused an uproar over water: here and at מַ סּ ָ ה מְ רִ י בָ ה, just prior to Amalek’s attack. Why? Because discord was created from water. Chazal ask why on the second day of Creation it does not say כִּ י טוֹב – it was good, and they answer it is because on that day, strife and discord were created.
ַעַשׂ אֱ וַי-ַבְ דֵּ ל בֵּין הַ מַּ יִם אֲשׁ ֶ ר מִ תַּ חַ ת לָרָ קִ יעַ וּבֵין לֹהִ ים אֶ ת־הָ רָ קִ יעַ וַי הַ מַּ יִם אֲשׁ ֶ ר מֵ עַל לָרָ קִ יעַ וַיְהִ י־כֵן׃ G-d made the canopy, and divided the waters which were beneath the canopy, from the waters which were above the canopy, and it was so.
It says in Mishlei: ַע הָרִ יב נְטוֹשׁ ַל פּוֹטֵר מַיִם רֵ אשִׁית מָדוֹן וְלִפְנֵי הִתְג – The beginning of strife is like letting out water; therefore, leave off contention, before it breaks out (Mishlei 17:14). When the waters were divided – that was the beginning of strife and the source of all quarrels. Similarly, the quarrel of Yitzchak's herdsmen was over water, and Bnei Yisrael quarreled with Moshe, who was drawn from the water and whose hand ruled over the water at Yam Suf.
So, why specifically when Miriam died did the water cease? The Gemara provides our answer: Three פַּרְ נָסִים טוֹבִים (good sustainers) rose up for Bnei Yisrael during the exodus from Egypt: Moshe, Aharon and Miriam. And three good gifts were given from Heaven through their agency: the well of water, the Ananei HaKavod, and the manna. The well was given in the merit of Miriam; the Ananei HaKavod in Aharon’s merit; and the manna in Moshe’s merit. When Miriam died, the well disappeared, but it returned in the merit of both Moshe and Aharon. When Aharon died, the Ananei HaKavod departed. Finally, when Moshe died, all three gifts ceased (Taanit 9a).
There is a profound question brought in the name of the Chatam Sofer. If we see that in the end everything stood in the merit of Moshe Rabbeinu, why was it not all initially in his merit? Why did the well need to be in the merit of Miriam, and the clouds in the merit of Aharon? Why was everything not in Moshe Rabbeinu's merit from the get-go? He explains, based on Siftei Chachamim, that the well came in Miriam's merit because she watched over Moshe when he was in the river as a newborn. Another explanation, from Siftei Kohen, is that since Miriam was one of the midwives who provided water and food to the birthing mothers, therefore the water came in her merit. The clouds came in the merit of Aharon because they symbolize peace, and Aharon was one who made peace between people. Therefore, after Aharon established the trait of peace amongst Bnei Yisrael, Moshe Rabbeinu could maintain it after his passing. Similarly, Miriam established the trait of concern for one another, which was then maintained by Moshe after her passing. These traits could not have been brought by Moshe Rabbeinu initially because, as a Levi, he represented the attribute of judgment, whereas the Kohanim represented mercy. Therefore, after Miriam brought the well and Aharon brought the clouds, Moshe Rabbeinu could maintain what they established, after their passing.
It is a great wonder how after Miriam died, there was no water at all for the people. The commentators ask how it could be that they were left without water – after all, in every household, there are always a few bottles of water for emergencies. The Kli Yakar explains, there was no water as a punishment, because they did not eulogize Miriam properly. Unlike in the case of Moshe and Aharon, there is no mention of Bnei Yisrael weeping for her. It simply says: וַ תּ ָ מׇ ת שׁ ָ ם ָבֵר מִרְ יָם וַתִּקשׁ ָ ם – And she died there and was buried there, as though she was buried immediately and forgotten like a nonentity. Therefore, the people were deprived of water to let them know retrospectively that the well was there in Miriam's merit.
Sefer Mishchat Shemen brings a wonderful point in the name of Rav Shimshon Raphael Hirsch. For forty years, Bnei Yisrael had water in the desert – did anyone ever approach Miriam to say Thank You? All the tastes and flavors in the world were found in the well, yet no one, even once, expressed gratitude to her. The proof is that now, when there was suddenly no water, they began to cry! We can derive a wonderful insight from this. We have thirty-two teeth in our mouths. Has anyone ever thought to say Thank You to Hakadosh Baruch Hu for these teeth? “Thank you, they all are in their right places and there are no significant problems with them.” Never. Instead, a person says to themselves, "Why should I say Thank You when everything has functioned properly all these years!" When will they offer up that Thank You? When one morning they wake up with a toothache, go to the dentist, and the dentist says, "You arrived just in time. You saved yourself, just barely, from an extraction! But you need a root canal." They don’t understand what a root canal is because they’ve never needed one before, and the dentist now explains that he’ll drill into the tooth to remove all infection – only forgetting to mention the drilling extends all the way to the wallet! After several hours in the chair, the patient is finally ready to offer thanks: "Thank you, Ribbono Shel Olam, for thirty-two teeth, which I didn't even know had roots!"
For forty years in the desert, nobody approached Aharon and said, "Aharon! Thank you for the clouds of glory!" Throughout that time, the clouds set up a perfect environment for them. There were no uphills or downhills in their path – everything was flat and smooth, and there with no snakes, scorpions, or obstacles to navigate around. The weather was always a perfect 22 degrees (72° F) with silent air conditioning that never broke, and every day there was a full supply of freshly cleaned and pressed clothing. There was simply no need to ever say Thank You!
Rav Hirsch says, when they started to complain, Hakadosh Baruch Hu sent venomous snakes among the people. Why is it written אֵ ת הַ נְּחָ שׁ ִ ים הַ שְּׂ רָ פִ ים – with an extra heh in front of snakes, as if to say the snakes? The Chizkuni says, these are the same snakes that the Ananei HaKavod would exterminate in Aharon's merit, but now that the clouds departed upon his death, the snakes began to harm. As soon as the clouds of glory lifted, suddenly all the cobras came to greet everyone! No one knew to appreciate all the kindnesses beforehand, teaching us that we must appreciate Hakadosh Baruch Hu for all our functioning organs as they quietly perform their ongoing duties!
The Kli Yakar says, the water flowed for forty years but nobody thanked Miriam because they took it all for granted. It was part of their benefits package in the desert. Therefore, no one cried when she died because they did not know to appreciate, not realizing the water came in her merit. Therefore, they were punished, and the water ceased.
I would like to delve into the sefer Chen Tov, by R’ Tovia HaLevi, a contemporary of the Beit Yosef. In this week's Parsha, he has fifteen questions addressing the passing of Miriam, and we’ll explore some of them. When the Torah introduces the matter of Miriam's death and the quarrel over water, it refers to Bnei Yisrael using three different terms:
ָבֹאוּ וַיבְ נֵ י יִ שְׂ רָ אֵ ל כָּל הָ עֵ דָ ה ֵשׁ ֶב מִ דְ בַּר צִן בַּחֹדֶשׁ הָרִ אשׁ וֹן וַיהָ עָ ם ָבֵר שׁ ָם׃ בְּקָדֵשׁ וַתָּמׇת שׁ ָם מִרְ יָם וַתִּק וְ לֹא־הָ יָה מַ יִם לָ עֵ דָ ה ָהֲלוּ עַל־ִק וַי מֹשׁ ֶ ה וְ עַ ל־אַ הֲ רֹן׃ ָ רֶ ב וַ יהָ עָ ם עִם־מֹשׁ ֶה...
The entire congregation of Bnei Yisrael came to the wilderness of Tzin, in the first month. The people settled in Kadesh, and Miriam died and was buried there. There was no water for the congregation, and they assembled against Moshe and Aharon. The people quarreled with Moshe...
The question arises, why are three terms needed in a single Pasuk? Another question that needs clarification is, when there was no water, the Torah specifically says it was the עֵ דָ ה that had no water and who complained: וְ לֹא־הָ יָה מַ יִם לָ עֵ דָ ה. Was it only the עֵ דָ ה that lacked water and not בְ נֵ י ־ יִ שְׂ רָ אֵ ל or the עָם? It was everyone that was left without water, so why is it just the congregation mentioned? Similarly, who exactly assembled against Moshe and Aharon? The Torah implies only the עָ ם quarreled with Moshe, but what about the other עֵ דָ ה and בְ נֵ י יִ שְׂ רָ אֵ ל? What is meant by these divisions?
Additionally posed by Chen Tov, why does it say the people stayed in Kadesh? Since they arrived there, does it not mean they also stayed there? And why does it mention it was in the first month? This detail is not provided for other stops. I thought to explain that since it says וַתָּמׇת שׁ ָם מִרְ יָם – and Miriam died there, how else would we know when Miriam died? It is written ב ּ ַ ח ֹ דֶ שׁ ה ָ רִ א שׁ ו ֹ ן so that we know Miriam died in the month of Nisan, and according to Targum Yonatan ben Uziel, it was on the tenth of Nisan.
Another question posed by Chen Tov focuses on why the nation was ungrateful and why they did not show kindness to Miriam upon her death. At bare minimum, for the honor of Moshe and Aharon, they should have shown kindness to their leaders’ sister, not to mention all the water being in her merit. It is important to note here that neither Aharon, Moshe, nor Miriam had funerals in the traditional sense. Moshe Rabbeinu ascended Har Nevo and died – who attended his funeral? Only Hakadosh Baruch Hu. Aharon also died in this week's Parsha – who attended his funeral? Only Moshe and Elazar. And who attended Miriam's funeral?
The Midrash says (Yalkut Shimoni 787), when Miriam died, Bnei Yisrael did not eulogize her or take part in her burial. Only her brothers, and Aharon’s sons, were present to eulogize and bury her. From this Midrash, it is not understood what kind of unusual funeral they performed for Miriam. Where was her husband, Calev? Where were her children?
I haven’t managed to find a simple explanation for why neither Aharon, Moshe, nor Miriam had a full and proper funeral. They all died and were buried outside of Eretz Yisrael, and one might suggest that because Aharon and Moshe were decreed not to enter the land due to the sin of Mei Meriva, they did not receive burial in Eretz Yisrael like Yosef and the other shevatim (whose remains were carried by Bnei Yisrael through the desert and across the Yarden). But what was the issue with bringing Miriam into Eretz Yisrael for burial?
The Baal Hafla'ah, in Panim Yafot, raises a significant question: How could Moshe and Aharon bury Miriam, as it is forbidden for a Kohen Gadol to become impure from contact with the dead. And even if they were regular Kohanim, it would still be forbidden, given she had a husband who could handle the duties. How then could they bury her? He also poses our earlier question – why did the water cease immediately when Miriam died? Were there no reserves? The Shulchan Aruch rules (Yoreh Deah 339:5): כָּל הַמַּיִם שְׁאוּבִים שׁ ֶבִּשְׁכוּנַת הַמֵּת: מִנְהָג לִשְׁפֹּך It is a custom to pour out all drawn water in the neighborhood of the corpse.
The Ba'er Hetev explains this is done because the angel of death puts a drop of blood from the dead in the water. The Rashbaz writes that he once saw someone drink from the water that was in the house at the time of the death, and the person was rebuked by the Chacham. Shortly after drinking, the person’s soul departed. Asked what he saw, the Chacham said, "I saw the angel of death placing his sword in the water that was in the house after the death."
The Gemara (Bava Batra 17a), however, says six did not fall under the control of the angel of death: Avraham, Yitzchak, Yaakov, Moshe, Aharon, and Miriam. Miriam died by a divine kiss. If so, it does not apply that the angel of death dipped his sword in the water! The Panim Yafot suggests, perhaps Moshe and Aharon did not publicize that she died by a divine kiss, as it is not honorable to share that publicly, and therefore, Bnei Yisrael all spilled their water, thinking she died naturally. Additionally, since Moshe and Aharon knew she died by a divine kiss, she did not impart impurity, and therefore it was permissible for them to bury her.
After learning this fundamental concept, we can approach the explanations of the Chen Tov. If we pay attention, there are two groups described. The first is ָהֲלוּ עַל מֹשׁ ֶה וְעַל אַהֲרֹן וַי, implying all Bnei Yisrael gathering against Moshe and Aharon after Miriam’s death. The second group is ָרֶ ב הָעָם עִם מֹשׁ ֶה וַי, implying the עֵ רֶ ב רַ ב – the mixed multitude; the problematic group that included Egyptians and others who joined Bnei Yisrael as they left Egypt. The erev rav came to Moshe Rabbeinu and said, "We’ve been wandering in the desert for 39 years! We reached Kadesh but have now been here for 19 years! You’re circling us to keep us in the desert, yet all those decreed to die in the desert have already died!" They feared Moshe was not going to bring them into Eretz Yisrael, and came to him with a complaint:
ֹאמְ רוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי ה ָרֶ ב הָעָם עִם־מֹשׁ ֶה וַי וַי'׃ וְ לָמָ ה הֲ בֵ אתֶ ם אֶ ת־קְ הַ ל ה' אֶל־הַמִּדְ בָּר הַזֶּה לָמוּת שׁ ָם אֲנַחְנוּ וּבְעִירֵ נוּ׃ וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַ יִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִ מּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃
The people quarreled with Moshe and said, “If only we had perished when our brothers perished before Hashem. Why have you brought Hashem’s congregation into this wilderness for us and our cattle to die there? Why did you take us out of Egypt and bring us to this terrible place? It is not a place for seed, figs, grapes, or pomegranates; and there is no water to drink!”
They yelled at Moshe Rabbeinu, and Chen Tov explains their stance as consisting of two complaints. Firstly, why was everyone brought to the wilderness, with them being dragged behind – outside of the Ananei HaKavod – and now dying of thirst on the way before reaching another water source. Secondly, and a fundamental contradiction, why they were brought out of from a land with endless food and water, just to wind up in the desert with neither. They yearned for the death their brothers experienced in the preceding years, not having to suffer in the heat without shade or water.
Therefore, Bnei Yisrael did not quarrel with Moshe Rabbeinu at all, and unlike the previous unrest caused by a lack of water, Moshe did not say עוֹד מְ עַט וּסְקָלֻנִי – they are almost ready to stone me. This time around, it was only a smaller segment of the people that confronted Moshe. Bnei Yisrael, did however come to Moshe and Aharon and present their argument with regards to Miriam: "Why did you bury Miriam outside of Eretz Yisrael? Why didn't you place her in an ark just as you did with Yosef and the other tribes? In a year’s time, we will enter the land and bury her there!" Chen Tov writes, the people said it would have been appropriate not to bury her immediately. Furthermore, since all those destined to die in the desert had already died, why was she buried there, outside the land? Bnei Yisrael did not go to show kindness to Miriam after her passing as it did not occur to them she’d be buried at that location! They genuinely believed her remains would be brought to Eretz Yisrael! This is why the Torah tells us וַ תּ ָ מׇ ת שׁ ָ ם ָבֵר מִרְ יָם וַתִּקשׁ ָ ם. She not only died there, but was also buried there, outside the land.
Additionally, it was only after she was buried that the water ceased. After she died, the well did not immediately cease, as if she were still among them. This is like the case of Rabbi Elazar son of Rabbi Shimon, who continued to judge even after his death for several years. The Gemara (Bava Metzia 84b) recounts: As Rabbi Elazar was dying, he said to his wife: “I know that the Rabbis are angry at me (for arresting several thieves who were relatives of theirs) and therefore they will not properly tend to my burial. When I die, lay me in my attic and do not be afraid of me or fear that anything will happen to my corpse.” His wife laid him in the attic for no less than eighteen years! During this period, when two people would come for adjudication of a dispute, they would stand by the doorway, where each litigant would state their side of the matter. A voice would issue forth from the attic, saying: “So-and-so, you are guilty; so-and-so, you are innocent.”
A similar case is found in the Gemara (Ketubot 103a) with regards to Rebbe Yehudah Hanasi, who would come home every Friday night after his death to make Kiddush for his family. This means that as long as the body has not been buried, a person is still considered alive. But once buried in the ground, he is considered dead and cannot influence. And this is why Bnei Yisrael complained to Moshe Rabbeinu, wanting to know why Miriam’s remains were not placed in an ark until entering Eretz Yisrael, so at least the well would continue to be with them in her merit.
After Miriam's passing, the sin of Mei Meriva occurs, and both Moshe and Aharon are decreed not to enter Eretz Yisrael. As they advance towards the land, what did they do? They sent a messenger to the king of Edom, requesting to pass through his territory. Edom refused the request, however. Following this incident, Aharon died, and it was then the king of Arad’s turn to take center stage in antagonizing Bnei Yisrael:
הָאֲתָרִ ים־עֲרָ ד יֹשׁ ֵב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶ ךִשְׁמַע הַכְּנַעֲנִי מֶלֶךּ וַיִשׁ ְ בְּ ָחֶ ם בְּ יִשְׂ רָ אֵל וַיִלּ וַי מִ מּ ֶ נּ וּ שׁ ֶ בִ י׃ ִדַּ ר יִשְׂ רָאֵל נֶדֶ ר לַהּ וַי' ֹאמַ ר אִ ם־וַ י נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִ י וְהַחֲרַמְתִּי אֶת־עָרֵ יהֶם׃ ִ שׁ ְ מ ַ ע הּ וַי' בְּ קוֹלִקְ רָא שׁ ֵם־ַחֲרֵ ם אֶתְהֶם וְאֶת־עָרֵ יהֶם וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיִּשְׂרָאֵל וַיַּחֲרֵ ם אֶתְהֶם וְאֶת־עָרֵ יהֶם וַיִּקְ רָא שׁ ֵם־הַמָּקוֹם חׇרְ מָה׃
The Canaanite King of Arad heard, who lived in the south, that Yisrael had come by the route of the spies; he attacked Yisrael, and he took captives. Yisrael made a vow to Hashem and said, “If You will deliver this people into my hand, I shall consecrate their cities.” Hashem heard Yisrael’s voice, and He delivered the Canaanites, and Yisrael destroyed them and consecrated their cities; the region was named Chorma.
This is the first time we find Bnei Yisrael davening to Hakadosh Baruch Hu during a war. We did not hear of any prayer during the war with Amalek nor during any other confrontation. Why is that? Furthermore, why did they say specifically אֶ ת־הָ עָ ם הַ זֶּה – this people? Rashi comments, this was in reality Amalek who attacked them, as it was Amalek who lived in the Negev. Amalek changed his language to speak in the language of Canaan so Bnei Yisrael would daven for Hakadosh Baruch Hu to deliver the Canaanites into their hands – but it would not actually be Canaanites fighting them! Bnei Yisrael saw their clothing as Amalekite clothing and their language as the language of Canaan, and therefore said, “Let us daven in general,” referring to their enemy as this people.
What exactly did the Canaanite king hear that prompted him to come and fight? Rashi explains, the king of Arad heard that Aharon had died and the Ananei HaKavod had departed (Rosh Hashanah 3a), which leads us to the question – how long did it take for the clouds of glory to return in the merit of Moshe Rabbeinu? Rav Yonatan Eybeschutz (Ye’arot Devash) says the clouds were absent for the thirty days of mourning for Aharon, whereas the Atarot Adar writes they were absent only for the seven days of mourning (shiva) for Aharon. Another question arises – did all seven clouds that surrounded them return, or only some of them?
יַם־סוּף לִסְבֹב אֶת־אֶרֶ ץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ ־הָ עָ ם בּ ַ דָּ רֶ ך וַיְדַ בֵּר הָ עָם בֵּא-לֹהִים וּבְמֹשׁ ֶה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַ יִם לָמוּת בַּמִּדְ בָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשׁ ֵנוּ קָצָה בַּלֶחֶם הַקְּלֹקֵל׃
They then traveled from Mount Hor by the Reed Sea route, in order to circle around the land of Edom; traveling was insufferable to the people. The people spoke out against G-d and Moshe, “Why did you bring us up out of Egypt to die in the wilderness? There is no food and no water, and we are disgusted with this rotten bread.”
The people grew impatient on the way around the land of Edom, and they spoke against Hakadosh Baruch Hu and against Moshe, “Why have you brought us up out of Egypt to die in the wilderness? There’s no bread and there’s no water, and we loathe this miserable food!" Seemingly, this does not make sense. Aharon died on the first of Av, and during the next thirty days a war broke out and suddenly there was no bread or water?! Moments earlier they had everything – they had water, and they had bread – why are they lying here? The Torah continues, Hakadosh Baruch Hu sent fiery serpents among the people, and they bit the people, with many dying. For 39 years in the desert, there were no snakes, and now suddenly they decided to appear and attack?!
Rashi explains, when Aharon died and this war came upon them, Bnei Yisrael turned back towards Yam Suf and retreated seven steps in their journey. This is learned from the details retold in Devarim with regards to Aharon’s death, where it is concluded that Bnei Yisrael returned to Hor HaHar and mourned for Aharon and eulogized him as if he was before them. Check the list of their journeys, and you will find seven hops from Moserah to Hor HaHar.
Why did they make this U-turn? Simply, because they were afraid! Until now, the Ananei HaKavod were blocking arrows and catapults, and killing all the snakes and scorpions, but now that there were no longer any clouds of glory, they feared there’d be nothing to protect them. This is what is meant by וַתִּ קְ צַר נֶפֶשׁ ־הָ עָם בַּדָּ רֶ ך – the people’s temper became short on the way. The Chizkuni explains, they grew impatient because
