Beit Midrash
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  • Chemdat Yamim
  • Parashat Hashavua
קטגוריה משנית
  • Torah Portion and Tanach
  • Bamidbar
  • Chukat
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Chazal tell us that in the desert, the divine clouds were present in the merit of Aharon and the well that accompanied Bnei Yisrael existed in the merit of Miriam (Ta’anit 9a). Both of these supernatural physical matters are introduced in Parashat Beshalach (Shemot 13:22, and ibid. 17:5-6, respectively). The clouds appeared at the direct instruction of Hashem; the water’s arrival was preceded by a divinely mandated human event – Moshe hit a rock before the assembled elders, and the waters flowed. Aharon and Miriam are not mentioned in either context.
Whereas the clouds are mentioned in various contexts throughout the Chumash, the well and its water disappear from discussion until our parasha. Here, the Torah tells of Miriam’s death (Bamidbar 20:1), the shortage of water (ibid. 2), the complaints, divine intervention, and the mistake of Moshe and Aharon (ibid. 3-13). The gemara (ibid.) derives from the proximity of events that the water must have been in Miriam’s merit, which is why it disappeared when she died. The same pattern appears several p’sukim later – Aharon died (ibid. 29), and Bnei Yisrael became vulnerable because of the disappearance of the protective clouds (see ibid. 21:1 with Rashi). This too was the proof that the clouds had been in the merit of Aharon.
This should inspire an important lesson. When things are going well, we forget the blessings we have, and even when we think about them, we do not always know who to thank for them. Sometimes, only when the people who deserve recognition are gone, do we realize that had we noticed, we could have thanked them all along. Similarly, the impact of the Beit Hamikdash on Jewish life was clear on many levels at its time. However, Chazal tell us that when it was destroyed, all sorts of deficiencies and curses came up (Sota 48a). Presumably, the nation were unaware that the absence of these problems was thanks to the Beit Hamikdash.
There, though, is a difference between the hidden value of Miriam and that of Aharon. Aharon was, after all, a visible part of the efforts to bring about the Exodus, and throughout the time in the desert, he was the kohen gadol. When he died, the Torah says that everyone cried (Bamidbar 20:29). Miriam is barely mentioned throughout the Torah, and upon her death, we are not told that the nation cried. In her first mention in the Torah, watching her baby brother on the Nile and arranging his reuniting with his mother (Shemot 2:4-9), she is called only "his sister." Chazal teach us that Miriam is also Puah, who helped with childbirth (Rashi to ibid. 1:15). She is also the "uncredited" one who convinced her father and, through him many others, to return to childbearing (Rashi to ibid. 2:1). Miriam changed Bnei Yisrael, and was happy to do it behind the scenes and anonymously, only stepping forward into the limelight, when there was a rare need to act publicly by example, leading the women in song and dance after the Splitting of the Sea (Shemot 15:21).
In their own way, many women, and some men, are able to make their greatest contributions anonymously and behind the scenes. At the end, each will get their reward, either to be belatedly recognized, or to receive the deserved reward from Hashem alone.


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