(from Ruach Chaim on Avot 1:1)
“Moshe Moshe”
Rav Chaim Volozhin zt”l, in his commentary on the first Mishneh of Pirkei Avot, goes into an in-depth discussion of the Moshe, Aaron, and Miriam episode near the end of this week’s Parsha, noting a number of seemingly problematic expressions.
- Miriam and Aaron say, “Did not G-d also speak ‘banu‘,” through us. Why did they not use the more appropriate, “imanu”, with us?
- G-d, when he reveals the difference between Moshe and other prophets, uses similar expressions. He says that He speaks through other prophets when they prophecy in a dream (“bachalom Adaber bo“), and that He always speaksthrough Moshe directly (“peh el peh Adaber bo“). Once again, why not the more common “imanu” and “imo”?
- The Zohar comments, “‘Avraham Avraham’ (Bereishit 22:11) has a break (a “psik”: |) between the two names, whereas ‘Moshe Moshe’ (Shemot 3:4) has no break.” What is the significance of the difference?
As Hashem shows Aaron and Miriam, Moshe’s prophecy was of a completely different order than that of any other prophet. The Sages compare Moshe’s prophecy to seeing through a clear glass and other prophets’ to seeing a reflection in a mirror (Yevamot 49b). The source of Moshe’s high level was his extreme humility. Other prophets had some ego and unrefined physicality covering their “glass”, so they view the Divine in an unclear way. Moshe had so perfected the trait of humility, as well as so purifying his physical side, that physicality was not a barrier to the Divine revelation. Moshe’s humility was greater even than Avraham’s. Whereas Avraham said. “I am dust and ashes,” still asserting some individuality, Moshe said, “What are we?” total negation before G-d.
We can now look at the Zohar’s comment. When G-d calls, “Moshe Moshe” or “Avraham Avraham” the two names of Moshe and Avraham refer to the higher and lower levels of their souls. The higher level of the soul is much more exposed to the Divine, while the lower level of the soul is enclosed within a body. The more a person’s physical side is refined, the more the lower level of his soul can apprehend G-dliness and the more powerful his prophecy is. Moshe Rabbeinu’s body and ego were so refined that they were not a barrier to the soul. This is the distinction between Moshe – no break between his lower and upper soul – and Avraham – where there was some break between them, reflected in the psik that appears in the Torah notes.
The Sages therefore say, “The Shekhina spoke through the throat of Moshe,” the highest level of prophecy possible. This is the reason for the Torah’s formulation, that G-d spoke through Moshe – “Adaber bo.” For other prophets this is only possible in a dream, when the physical is neutralized – “Bachalom Adaber bo”. Miriam and Aaron’s mistake was misunderstanding their levels, thinking they were also as refined as Moshe – “Halo gam banu diber.” They were mistaken, for G-d only appears to them as a reflection in a mirror – “B’marah”. Only to the most humble Moshe does G-d speak “b’mareh,” in a clear vision.
[prepared by Eliezer Kwass]
