Between the events of last week’s parsha and this middle section of this week’s parsha, about 38 years have passed. As we learning in Parshat Shelach a few weeks ago, the population of B’nei Yisrael that left Mitzrayim (Egypt) did not merit to enter the Land of Israel. That group sent the Meraglim (spies) into Eretz Yisrael and then believed them when their reports were less than favorable.
So we know we wandered in the desert for 40 years, and about a year had passed since they were freed from Egypt at the time of Chet HaMeraglim (Sin of the Spies), so if a year had passed (before we were told we’d wander for 40 years total), and then 38 more passed, we’re at about 39 years out of 40 years. Meaning … one more year to go! And we still have the rest of Bamidbar (Numbers) and Devarim (Deuteronomy) to get through!! The Torah is Divine, but we never said it was an evenly distributed chronological document!
We begin the parsha with the details of the Para Aduma, the Red Heifer. The Para Aduma is always referred to as the classic example of a “chok” or a non-intuitive law. I have brought this distinction up before, but we can never do enough hazara (review)! So there are choks/chukim and then there are mishpats/mishpatim. The Talmud distinguishes that mishpatim are intuitive in the way that, had the Torah never been codified, we would have gathered logically. Laws against stealing, murder, and other non-ambiguous actions. Chukim, however, aren’t so naturally intuited. Sometimes we mistranslate a chok as a law that has no explanation, but this isn’t true either. A chok has an explanation, but it isn’t one we can understand or know. Or as the Rambam, Maimonides, Rabbi Moshe Ben Maimon explains — the rationale of chukim are hidden from us while the rationale of mishpatim is more obvious.
So, the Para Aduma is always used as a prime example because it’s very specific and has to do with ritual impurity. The laws of Para Aduma are given, and then 38 years pass in the span of a single space button.
38 years after Chet HaMeraglim, the Sin of the Spies, B’nei Yisrael has settled in the area called Kadesh. And as we read, “There, Miriam dies and is buried there” - וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם
The very next line is, “And there was no water for the people” - וְלֹא־הָ֥יָה מַ֖יִם לָֽעֵדָ֑ה
The Talmud teaches that this quick pairing of Miriam’s death and then the loss of water means that it was in Miriam’s merit that B’nei Yisrael had water at all. I tend to associate Miriam with water — she watches over Moshe when he’s placed in the Nile, she leads B’nei Yisrael in song after Kriyat Yam Suf (the Splitting of the Sea), and then the well, too.
So right after Miriam dies, the well disappears. The people come to Moshe and Aharon upset, scared at the prospect of dying of thirst. B’nei Yisrael does come to Moshe and Aharon with complaints often — when they were thirsty right after leaving Mitzrayim, when the mahn (manna) was bland earlier in this sefer of Bamidbar, and now again without their water now that Miriam has passed away.
How is it possible that our lives parallel the parshiyot? For the past few weeks we haven’t had water in my apartment because of an issue with our fridge. This is a TINY issue, a TINY one and thank G-d we have a fridge!! Thank G-d I have time to think about whether or not I have enough water!!!! You get my point. Just want to cover my bases.
I am MISERABLE if I don’t drink enough water. #HydrateOrDie-drate
Whatever, I just really can relate to the desperation and frustration that B’nei Yisrael feels when Miriam passes away and the well disappears.
Cont’d…
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