(Exodus 15:18) "You will bring them and You will plant them": The fathers prophesied without knowing what (they were prophesying). It is not written "You will bring us and You will plant us," but "You will bring them and You will plant them." The children will enter, but not the fathers (including Moses.) And thus is it written (Song of Songs 1:8) "If you do not know (where to graze), you fairest among the women, (Israel,) go out in the footsteps of the sheep, and graze your kids" — the kids will enter (the land), but not the goats.
"You will bring them and You will plant them": like an orchard planted in rows, viz. (Ezekiel 48:7) "from the eastern side to the western side" — Judah, one; Dan, one; Naftali, one. ...
Variantly: "You will bring them and You will plant them" — a planting which does not uproot them, viz. (Jeremiah 24:6) "and I shall plant and not uproot," "and I shall build them and not destroy them," (Amos 9:15) "and I will plant them on their land and they will not be uprooted again."...
(Exodus, Ibid.) "in the mountain of Your inheritance": in the mountain that You promised us, viz. (Ezekiel 20:40) "on My holy mountain, the mountain of the heights of Israel (i.e., the Temple), etc."
Four are called "inheritance": the Temple — viz. "in the mountain of Your inheritance." Eretz Yisrael — viz. (Devarim 15:4) "in the land which the L–rd Your G–d gives You as an inheritance." Torah — viz. (Numbers 21:19) "And from Matanah ('the gift' [of Torah]) Nachaliel ('the inheritance of the L–rd'"). Israel — viz. (Yoel 4:2) "My people and My inheritance, Israel." The Holy One Blessed be He said: Let Israel, who are called "inheritance," come to Eretz Yisrael, which is called "inheritance," and build the Temple, which is called "inheritance," in the merit of Torah, which is called "inheritance."
Thus — "in the mountain of Your inheritance." (Ibid.) (the sanctuary ["which You have wrought, O L–rd"]): Beloved is the Temple by Him who spoke and brought the world into being. For when the Holy One Blessed be He created the world, He did so by pronouncement, viz. (Psalms 33:6) "By the word of the L–rd the heavens were made," but the creation of the Temple was by act, viz.
"You have wrought, O L–rd." Woe unto the peoples of the world! What are they hearing with their ears? That they have arisen and destroyed the Temple, which He (Himself) has wrought! They have said (Psalms 137:7) "Destroy, destroy — to its very foundation!" What is written thereof? (Jeremiah 25:30) "From the heights will He roar!"
(Exodus, Ibid.) "The sanctuary, O L–rd, did Your hands establish": Beloved is the Temple by the Holy One Blessed be He. For when the Holy One Blessed be He created the world, He did so with only one hand, viz. (Isaiah 48:13) "My hand, too, laid the foundation of the earth." But He built the Temple, as it were, with His two hands, viz. "The sanctuary, O L–rd, did Your hands establish." When will it be rebuilt with Your two hands?
An analogy: Robbers enter a king's palace. They despoil it and kill the king's courtiers and raze his palace. After some time, the king sits in judgment over them. He seizes some of them. Some he kills; some he impales, and he returns to his palace — after which his reign endures forever. This is the thrust of "The sanctuary, O L–rd, did Your hands establish. The L–rd will reign for ever and ever."
R. Yossi Haglili says: Had Israel at the sea said: "The L–rd reigns for ever and ever" no people or tongue could ever dominate them. But they said "The L–rd will reign for ever and ever" — in time to come. (You will reign) over Your people, the flock of Your grazing, the seed of Abraham Your loved one, the children of Israel, Your only one, the congregation of Jacob, Your first-born son, the vine that You have nurtured from Egypt, the plant which Your right hand planted.
(Ibid.) "The L–rd will reign for ever and ever": Why? (Ibid. 19) "For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea, etc."
(Ibid. 20) "Then Miriam the prophetess took": Where do we find that Miriam was a prophetess? She said to her father (Amram): In the end, you will beget a son who will be the savior of Israel from Egypt — (Ibid. 2:1) "And there went a man (Amram) from the house of Levi and took the daughter of Levi, (Yocheved — after he had separated from her because of Pharaoh's decree to drown the males) (2) "And she conceived and bore a son … (3) and could conceal him no longer…" — whereupon her father rebuked her, saying: My daughter, where is your prophecy? But she stood fast to her prophecy, viz. (4) "And his sister stood from afar to know what would be done with him," "standing" ("yetzivah") signifying prophecy, viz. (Amos 9:1) "I saw the L–rd standing on the altar", and (I Samuel 3:10) "And the L–rd came and He stood, etc.", and (Devarim 31:19) "Call Joshua and stand, etc." (Exodus, Ibid.) "from afar": "from afar" everywhere signifies the Holy Spirit, viz. (Jeremiah 31:2) "From afar the L–rd appeared to me." (Exodus, Ibid.) "to know": "Knowing" signifies the Holy Spirit, viz. (Isaiah 11:9) "for the earth will be filled with knowing of the L–rd, etc." (Exodus, Ibid.) "what would be done with him": "Doing signifies the Holy Spirit, viz. (Amos 3:7) "For the L–rd G–d will not do a thing unless He has revealed His secret to His servants the prophets."
(Exodus 15:20) "Then Miriam the prophetess, the sister of Aaron": Was she not (also) the sister of Moses? Why, then, "the sister of Aaron"? — Because Aaron risked his life for his sister (viz. Numbers 12:2), she was called by his name.
Similarly, (Genesis 34:25) "Shimon and Levi, the brothers of Dinah." Now was she not the sister of all of the tribes? Why, then, "the brothers of Dinah"? — Because they risked their lives for her, she was called their sister.
Similarly, (Numbers 25:18) "Kazbi, the daughter of a prince of Midian, their sister." Now was she their (Midian's) sister? Was he (Tzur, her father,) not "the head of the peoples of a father's house in Midian" (viz. (Numbers 25:15)? Why, then, "their (Midian's) sister'? — Because she risked her life for her people, they were called by her name.
(Exodus, Ibid.) "the timbrel in her hand": Whence did they have timbrels and dance (instruments) in the desert? — Being tzaddikim, and knowing for a certainty that the Holy One Blessed be He would perform miracles and mighty acts for them when they left Egypt, they readied timbrels and (dance) instruments for themselves.
(Ibid. 21) "And Miriam answered to them: Sing to the L–rd, for He is exalted (over all the) exalted: horse and its rider He cast into the sea": Scripture hereby apprises us that just as Moses chanted song to the men, so did Miriam chant song to the women.
(שמות טו,יז) ["תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ, מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יי, מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ."] "תְּבִאֵמוֹ וְתִטָּעֵמוֹ". נִתְנַבְּאוּ אָבוֹת וְלֹא יָדְעוּ מַה נִּתְנַבְּאוּ: 'תְּבִאֶנּוּ וְתִטָּעֶנּוּ' אֵין כָּתוּב כָּן, אֶלָּא "תְּבִאֵמוֹ וְתִטָּעֵמוֹ". אָמְרוּ: הַבָּנִים נִכְנָסִין וְלֹא הָאָבוֹת. וְכֵן הוּא אוֹמֵר: (שיר השירים א,י) "אִם לֹא תֵדְעִי לָךְ, הַיָּפָה בַּנָּשִׁים, צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, וּרְעִי אֶת גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים." אָמְרוּ: גְּדָיִים נִכְנָסִין וְלֹא תְּיָשִׁים.
(Exodus 15:18) "You will bring them and You will plant them": The fathers prophesied without knowing what (they were prophesying). It is not written "You will bring us and You will plant us," but "You will bring them and You will plant them." The children will enter, but not the fathers (including Moses.) And thus is it written (Song of Songs 1:8) "If you do not know (where to graze), you fairest among the women, (Israel,) go out in the footsteps of the sheep, and graze your kids" — the kids will enter (the land), but not the goats.
דָּבָר אַחֵר: "תְּבִאֵמוֹ וְתִטָּעֵמוֹ", כְּכֶרֶם זֶה, שֶׁהוּא נָטוּעַ שׁוּרוֹת שׁוּרוֹת, שֶׁנֶּאֱמַר: (יחזקאל מח,א-ז) "מִפְּאַת קָדִים עַד פְּאַת יָמָּה, יְהוּדָה אֶחָד." "דָּן אֶחָד", "נַפְתָּלִי אֶחָד"...
"You will bring them and You will plant them": like an orchard planted in rows, viz. (Ezekiel 48:7) "from the eastern side to the western side" — Judah, one; Dan, one; Naftali, one. ...
דָּבָר אַחֵר: "תְּבִאֵמוֹ וְתִטָּעֵמוֹ", נְטִיעָה שֶׁאֵין בָּהּ נְתִישָׁה,*נְתִישָׁה: עקירה. שֶׁנֶּאֱמַר: (ירמיה כד,ו) "וּבְנִיתִים וְלֹא אֶהֱרֹס, וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ." (עמוס ט,טז) "וּנְטַעְתִּים עַל אַדְמָתָם, וְלֹא יִנָּתְשׁוּ עוֹד".
Variantly: "You will bring them and You will plant them" — a planting which does not uproot them, viz. (Jeremiah 24:6) "and I shall plant and not uproot," "and I shall build them and not destroy them," (Amos 9:15) "and I will plant them on their land and they will not be uprooted again."...
"בְּהַר נַחֲלָתְךָ", בָּהָר שֶׁהִבְטַחְתָּנוּ בוֹ, שֶׁנֶּאֱמַר: (יחזקאל כ,מ) "כִּי בְהַר קָדְשִׁי, בְּהַר מְרוֹם יִשְׂרָאֵל, נְאֻם אֲדֹנָי יי, שָׁם יַעַבְדֻנִי כָּל בֵּית יִשְׂרָאֵל כֻּלֹּה בָּאָרֶץ". (יחזקאל יז,כג) "בְּהַר מְרוֹם יִשְׂרָאֵל אֶשְׁתֳּלֶנּוּ וְנָשָׂא עָנָף וְעָשָׂה פֶרִי".
(Exodus, Ibid.) "in the mountain of Your inheritance": in the mountain that You promised us, viz. (Ezekiel 20:40) "on My holy mountain, the mountain of the heights of Israel (i.e., the Temple), etc."
"נַחֲלָתְךָ", אַרְבָּעָה נִקְרְאוּ נַחֲלָה: יִשְׂרָאֵל קְרוּיִין נַחֲלָה, שֶׁנֶּאֱמַר: (דברים ט,כט) "וְהֵם עַמְּךָ וְנַחֲלָתֶךָ". בֵּית הַמִּקְדָּשׁ נִקְרָא נַחֲלָה, שֶׁנֶּאֱמַר: "בְּהַר נַחֲלָתְךָ". אֶרֶץ יִשְׂרָאֵל נִקְרֵאת נַחֲלָה, שֶׁנֶּאֱמַר: (דברים כה,יט) "בָּאָרֶץ אֲשֶׁר יי אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה". הַתּוֹרָה נִקְרֵאת נַחֲלָה, שֶׁנֶּאֱמַר: (במדבר כא,יט) "וּמִמַּתָּנָה נַחֲלִיאֵל". אָמַר הַקֹּדֶשׁ: יָבֹאוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ נַחֲלָה, לְאֶרֶץ יִשְׂרָאֵל שֶׁנִּקְרֵאת נַחֲלָה, וְיִבְנוּ בֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא נַחֲלָה, בִּזְכוּת הַתּוֹרָה שֶׁנִּקְרֵאת נַחֲלָה, לְכָךְ נֶאֱמַר "בְּהַר נַחֲלָתְךָ".
Four are called "inheritance": the Temple — viz. "in the mountain of Your inheritance." Eretz Yisrael — viz. (Devarim 15:4) "in the land which the L–rd Your G–d gives You as an inheritance." Torah — viz. (Numbers 21:19) "And from Matanah ('the gift' [of Torah]) Nachaliel ('the inheritance of the L–rd'"). Israel — viz. (Yoel 4:2) "My people and My inheritance, Israel." The Holy One Blessed be He said: Let Israel, who are called "inheritance," come to Eretz Yisrael, which is called "inheritance," and build the Temple, which is called "inheritance," in the merit of Torah, which is called "inheritance."
"מָכוֹן לְשִׁבְתְּךָ". זֶה אֶחָד מִן הַדְּבָרִים, שֶׁכִּסֵּא שֶׁלְּמַטָּה הוּא מְכֻוָּן כְּנֶגֶד כִּסֵּא שֶׁלְּמַעְלָה. וְכֵן הוּא אוֹמֵר: (תהלים יא,ד) "יי בְּהֵיכַל קָדְשׁוֹ, יי בַּשָּׁמַיִם כִּסְאוֹ". וְאוֹמֵר: (מלכים א ח,יג) "בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ, מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים."
Thus — "in the mountain of Your inheritance." (Ibid.) (the sanctuary ["which You have wrought, O L–rd"]): Beloved is the Temple by Him who spoke and brought the world into being. For when the Holy One Blessed be He created the world, He did so by pronouncement, viz. (Psalms 33:6) "By the word of the L–rd the heavens were made," but the creation of the Temple was by act, viz.
"פָּעַלְתָּ יי". חָבִיב בֵּית הַמִּקְדָּשׁ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁכְּשֶׁבָּרָא הַקֹּדֶשׁ אֶת עוֹלָמוֹ, לֹא בְרָאוֹ אֶלָּא בְּמַאֲמָר, שֶׁנֶּאֱמַר: (תהלים לג,ו) "בִּדְבַר יי שָׁמַיִם נַעֲשׂוּ". וְלִכְשֶׁבָּרָא לְבֵית הַמִּקְדָּשׁ, כִּבְיָכֹל פְּעֻלָּה לְפָנָיו, שֶׁנֶּאֱמַר: "פָּעַלְתָּ יי". אֵי לָהֶם לְאֻמּוֹת הָעוֹלָם! מָה הֵן שׁוֹמְעִין בְּאָזְנֵיהֶם! שֶׁהֲרֵי בֵּית הַמִּקְדָּשׁ, קָרוּי פְּעֻלָּה לְפָנָיו, שֶׁנֶּאֱמַר: "פָּעַלְתָּ יי". וְעָמְדוּ אֵלּוּ וְהֶחֱרִיבוּהוּ, הֵם אָמְרוּ: (תהלים קלז,ז) "עָרוּ, עָרוּ! עַד הַיְסוֹד בָּהּ!"*עָרוּ: תגלו! תהרסו את הבניין עד שיתגלו יסודותיו. לְעִנְיַן כֵּן, מַהוּ אוֹמֵר? (ירמיה כה,ל) "וְאַתָּה תִּנָּבֵא אֲלֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה, וְאָמַרְתָּ אֲלֵיהֶם: יי מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ, שָׁאֹג יִשְׁאַג עַל נָוֵהוּ, הֵידָד כְּדֹרְכִים יַעֲנֶה אֶל כָּל יֹשְׁבֵי הָאָרֶץ."
"You have wrought, O L–rd." Woe unto the peoples of the world! What are they hearing with their ears? That they have arisen and destroyed the Temple, which He (Himself) has wrought! They have said (Psalms 137:7) "Destroy, destroy — to its very foundation!" What is written thereof? (Jeremiah 25:30) "From the heights will He roar!"
"מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ." חָבִיב בֵּית הַמִּקְדָּשׁ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁכְּשֶׁבָּרָא הַקֹּדֶשׁ אֶת עוֹלָמוֹ, לֹא בְרָאוֹ אֶלָּא בְּיָדוֹ אַחַת, שֶׁנֶּאֱמַר: (ישעיה מח,יג) "אַף יָדִי יָסְדָה אֶרֶץ". וְלִכְשֶׁבָּרָא לְבֵית הַמִּקְדָּשׁ, כִּבְיָכֹל בִּשְׁתֵּי יָדָיו, שֶׁנֶּאֱמַר: "מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ." אֵימָתַי תִּבְנֶהוּ בִּשְׁתֵּי יָדֶיךָ?
(Exodus, Ibid.) "The sanctuary, O L–rd, did Your hands establish": Beloved is the Temple by the Holy One Blessed be He. For when the Holy One Blessed be He created the world, He did so with only one hand, viz. (Isaiah 48:13) "My hand, too, laid the foundation of the earth." But He built the Temple, as it were, with His two hands, viz. "The sanctuary, O L–rd, did Your hands establish." When will it be rebuilt with Your two hands?
מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְלֶסְטִין שֶׁנִּכְנְסוּ לַפַּלְטְרִין שֶׁלַּמֶּלֶךְ,*פַּלְטְרִין praetorium: ארמון. וּבָזְזוּ נְכָסָיו שֶׁלַּמֶּלֶךְ, וְהָרְגוּ פָמִילְיָה שֶׁלַּמֶּלֶךְ,*פָמִילְיָה familia: משפחתו ובני ביתו. וְהֶחֱרִיבוּ פַּלְטְרִין שֶׁלַּמֶּלֶךְ. לְאַחַר זְמַן, יָשַׁב הַמֶּלֶךְ עֲלֵיהֶם בַּדִּין. תָּפַשׂ מֵהֶן, הָרַג וְצָלַב מֵהֶן, יָשַׁב בַּפַּלְטְרִין שֶׁלּוֹ, וְאַחַר כָּךְ נִתְוַדְּעָה מַלְכוּתוֹ בָּעוֹלָם. לְכָךְ נֶאֱמַר "מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ."
An analogy: Robbers enter a king's palace. They despoil it and kill the king's courtiers and raze his palace. After some time, the king sits in judgment over them. He seizes some of them. Some he kills; some he impales, and he returns to his palace — after which his reign endures forever. This is the thrust of "The sanctuary, O L–rd, did Your hands establish. The L–rd will reign for ever and ever."
(שמות טו,יח) "יי יִמְלֹךְ לְעֹלָם וָעֶד." רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: אִלּוּ אָמְרוּ יִשְׂרָאֵל עַל הַיָּם 'יי מֶלֶךְ לְעוֹלָם וָעֵד', לֹא הָיְתָה אֻמָּה וְלָשׁוֹן שׁוֹלֶטֶת בָּהֶן לְעוֹלָם. אֶלָּא אָמְרוּ "יי יִמְלֹךְ לְעוֹלָם וָעֵד", לֶעָתִיד לָבֹא. אֲבָל עַכְשָׁו, עַל עַמָּךָ, עֶדְרָךְ, צֹאנָךְ, (תהלים עד,א) "צֹאן מַרְעִיתֶךָ", (דברי הימים ב כ,ז) "זֶרַע אַבְרָהָם אֹהַבְךָ", בְּנֵי יְחִידְךָ יִצְחָק, עֲדַת יַעֲקֹב בִּנְךָ בְכֹרְךָ, גֶּפֶן שֶׁהִסַּעְתָּ מִמִּצְרַיִם, (תהלים פ,טז) "וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ".
R. Yossi Haglili says: Had Israel at the sea said: "The L–rd reigns for ever and ever" no people or tongue could ever dominate them. But they said "The L–rd will reign for ever and ever" — in time to come. (You will reign) over Your people, the flock of Your grazing, the seed of Abraham Your loved one, the children of Israel, Your only one, the congregation of Jacob, Your first-born son, the vine that You have nurtured from Egypt, the plant which Your right hand planted.
"יי יִמְלֹךְ לְעֹלָם וָעֶד." מִפְּנֵי מָה? (שמות טו,יט) "כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם, וַיָּשֶׁב יי עֲלֵהֶם אֶת מֵי הַיָּם, וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם."
(Ibid.) "The L–rd will reign for ever and ever": Why? (Ibid. 19) "For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea, etc."
(שמות טו,כ) ["וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ, וַתֵּצֶאןָ כָל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת."] "וַתִּקַּח מִרְיָם הַנְּבִיאָה". וְכִי הֵיכָן מָצִינוּ שֶׁנִּתְנַבֵּאת מִרְיָם? אֶלָּא שֶׁאָמְרָה לְאָבִיהָ: סוֹפָךְ אַתָּה מוֹלִיד בֶּן, שֶׁמּוֹשִׁיעַ אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם. מִיָּד, (שמות ב,א-ג) "וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן, וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא, וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים. וְלֹא יָכְלָה עוֹד הַצְּפִינוֹ". נָזַף בָּהּ אָבִיהָ, אָמַר לָהּ: "בִּתִּי! הֵיכָן נְבוּאָתִיךְ?" וְעוֹדָהּ מַחְזֶקֶת בִּנְבוּאָתָהּ, שֶׁנֶּאֱמַר: (שמות ב,ד) "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְדֵעָה מַה יֵּעָשֶׂה לוֹ." וְאֵין 'יְצִיבָה' אֶלָּא נְבוּאָה, שֶׁנֶּאֱמַר: (עמוס ט,א) "רָאִיתִי אֶת אֲדֹנָי נִצָּב עַל הַמִּזְבֵּחַ". וְאוֹמֵר: (שמואל א ג,י) "וַיָּבֹא יי וַיִּתְיַצַּב וַיִּקְרָא כְפַעַם בְּפַעַם: שְׁמוּאֵל, שְׁמוּאֵל! וַיֹּאמֶר שְׁמוּאֵל: דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ." וְאוֹמֵר: (דברים לא,יד) "וַיֹּאמֶר יי אֶל מֹשֶׁה: הֵן קָרְבוּ יָמֶיךָ לָמוּת, קְרָא אֶת יְהוֹשֻׁעַ, וְהִתְיַצְּבוּ בְּאֹהֶל מוֹעֵד, וַאֲצַוֶּנּוּ. וַיֵּלֶךְ מֹשֶׁה וִיהוֹשֻׁעַ, וַיִּתְיַצְּבוּ בְּאֹהֶל מוֹעֵד." (שמות ב,ד) "מֵרָחֹק". אֵין 'מֵרָחוֹק' בְּכָל מָקוֹם אֶלָּא רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: (ירמיה לא,ב) "מֵרָחוֹק יי נִרְאָה לִי" (שמות ב,ד) "לְדֵעָה". אֵין 'דֵּעָה' אֶלָּא רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: (ישעיה יא,ט) "לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי, כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יי, כַּמַּיִם לַיָּם מְכַסִּים." וְאוֹמֵר: (חבקוק ב,יד) "כִּי תִּמָּלֵא הָאָרֶץ לָדַעַת אֶת כְּבוֹד יי, כַּמַּיִם יְכַסּוּ עַל יָם." (שמות ב,ד) "מַה יֵּעָשֶׂה לוֹ." אֵין 'עֲשִׂיָּה' אֶלָּא רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: (עמוס ג,ז) "כִּי לֹא יַעֲשֶׂה אֲדֹנָי יי דָּבָר, כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים."
(Ibid. 20) "Then Miriam the prophetess took": Where do we find that Miriam was a prophetess? She said to her father (Amram): In the end, you will beget a son who will be the savior of Israel from Egypt — (Ibid. 2:1) "And there went a man (Amram) from the house of Levi and took the daughter of Levi, (Yocheved — after he had separated from her because of Pharaoh's decree to drown the males) (2) "And she conceived and bore a son … (3) and could conceal him no longer…" — whereupon her father rebuked her, saying: My daughter, where is your prophecy? But she stood fast to her prophecy, viz. (4) "And his sister stood from afar to know what would be done with him," "standing" ("yetzivah") signifying prophecy, viz. (Amos 9:1) "I saw the L–rd standing on the altar", and (I Samuel 3:10) "And the L–rd came and He stood, etc.", and (Devarim 31:19) "Call Joshua and stand, etc." (Exodus, Ibid.) "from afar": "from afar" everywhere signifies the Holy Spirit, viz. (Jeremiah 31:2) "From afar the L–rd appeared to me." (Exodus, Ibid.) "to know": "Knowing" signifies the Holy Spirit, viz. (Isaiah 11:9) "for the earth will be filled with knowing of the L–rd, etc." (Exodus, Ibid.) "what would be done with him": "Doing signifies the Holy Spirit, viz. (Amos 3:7) "For the L–rd G–d will not do a thing unless He has revealed His secret to His servants the prophets."
"אֲחוֹת אַהֲרֹן", וַהֲלֹא אֲחוֹת שְׁנֵיהֶן הָיְתָה? וּמַה תִּלְמֹד לוֹמַר "אֲחוֹת אַהֲרֹן"? אֶלָּא לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל אֲחוֹתוֹ, נִקְרֵאת אֲחוֹתוֹ עַל שְׁמוֹ.
(Exodus 15:20) "Then Miriam the prophetess, the sister of Aaron": Was she not (also) the sister of Moses? Why, then, "the sister of Aaron"? — Because Aaron risked his life for his sister (viz. Numbers 12:2), she was called by his name.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (בראשית לד,כה) "וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה". וַהֲלֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה! וּמַה תִּלְמֹד לוֹמַר "אֲחֵי דִינָה"? אֶלָּא לְפִי שֶׁנָּתְנוּ נַפְשָׁם עָלֶיהָ, נִקְרֵאת אֲחוֹתָם עַל שְׁמָם.
Similarly, (Genesis 34:25) "Shimon and Levi, the brothers of Dinah." Now was she not the sister of all of the tribes? Why, then, "the brothers of Dinah"? — Because they risked their lives for her, she was called their sister.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (במדבר כה,יח) "וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם". וְכִי אֲחוֹתָם הָיְתָה? וַהֲלֹא בַּת רֹאשׁ אֻמּוֹת בֵּית אָב הָיְתָה, שֶׁנֶּאֱמַר: "וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת". וּמַה תִּלְמֹד לוֹמַר "אֲחֹתָם"? אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ, נִקְרֵאת אֻמָּתָהּ עַל שְׁמָהּ.
Similarly, (Numbers 25:18) "Kazbi, the daughter of a prince of Midian, their sister." Now was she their (Midian's) sister? Was he (Tzur, her father,) not "the head of the peoples of a father's house in Midian" (viz. (Numbers 25:15)? Why, then, "their (Midian's) sister'? — Because she risked her life for her people, they were called by her name.
"אֶת הַתֹּף בְּיָדָהּ". וְכִי מְנַיִן לָהֶם לְיִשְׂרָאֵל תֻּפִּים וּמְחוֹלוֹת בַּמִּדְבָּר? אֶלָּא שֶׁהַצַּדִּיקִים מֻבְטָחִים וְיוֹדְעִים, שֶׁהַמָקוֹם עוֹשֶׂה נִסִּים וּגְבוּרוֹת עִם יְצִיאָתָן מִמִּצְרַיִם, וְהִתְקִינוּ לָהֶם תֻּפִּים וּמְחוֹלוֹת.
(Exodus, Ibid.) "the timbrel in her hand": Whence did they have timbrels and dance (instruments) in the desert? — Being tzaddikim, and knowing for a certainty that the Holy One Blessed be He would perform miracles and mighty acts for them when they left Egypt, they readied timbrels and (dance) instruments for themselves.
(שמות טו,כא) "וַתַּעַן לָהֶם מִרְיָם: שִׁירוּ לַיי, כִּי גָאֹה גָּאָה! סוּס וְרֹכְבוֹ רָמָה בַיָּם!" מַגִּיד הַכָּתוּב, שֶׁכַּשֵּׁם שֶׁאָמַר מֹשֶׁה שִׁירָה לָאֲנָשִׁים, כָּךְ אָמְרָה מִרְיָם שִׁירָה לַנָּשִׁים, שֶׁנֶּאֱמַר: (שמות טו,כ) "וַתַּעַן לָהֶם מִרְיָם: שִׁירוּ לַיי, כִּי גָאֹה גָּאָה! סוּס וְרֹכְבוֹ רָמָה בַיָּם!" חַסְלַת מַסֶּכְתָּא דְשִׁירָה.
(Ibid. 21) "And Miriam answered to them: Sing to the L–rd, for He is exalted (over all the) exalted: horse and its rider He cast into the sea": Scripture hereby apprises us that just as Moses chanted song to the men, so did Miriam chant song to the women.