Sefer Miriam: Miriam's Well (V)

(1) The Israelites arrived in a body at the wilderness of Zin on the first new moon (of the fortieth year of wandering) and the people stayed at Kadesh. Miriam died there and was buried there. (2) The community was without water, and they joined against Moses and Aaron. (3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished before Goddexx! (4) Why have you brought Goddexx's congregation into this wilderness for us and our beasts to die there? (5) Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!” (6) Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of Goddexx appeared to them, (7) and Goddexx spoke to Moses, saying, (8) “You and your brother Aaron take the (Asherah) branch and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts.” (9) Moses took the rod from before Goddexx, as he had been commanded. (10) Moses and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you Morim/Miriam people/rebels, shall we get water for you out of this rock?” (11) And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank. (12) But Goddexx said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.”

(6) Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the [Asherah] staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets...

(3) Know! There is a soul in the world through which Torah "be'oray" (like be'er well)/lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, limited water shall you drink; for such is the way to Torah” (Avot 6:4). And all those who explain the Torah channel from this soul.

(4) Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in (Jeremiah 23:29), “Is not My word like fire?”

(5) But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah "be'oray" (like be'er well)/lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any of the be'or/lessons of the Torah.

(6) As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons. For a lesson is an answer to difficulties and quarrels.

(7) This corresponds to (Numbers 20:1), “miDBaR TZiN” (the Tzin Desert), which is etymologically similar to DiBuR m’TZuNan (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness of servitude for the Torah—passed away. Then the B’ER (the well), the Bei’EuRei (the explanations) of Torah, departed. And then (Numbers 20:3), “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out, as explained.

(8) This is why those who expound the Torah are called MoRIM (instructors), because they receive through the above mentioned soul which is known as MiRIaM. They are also MoRIM et MoReIheM (instruct their instructors), as in, <“From all my teachers I gained wisdom,” (Psalms 119:99)> “… but from my students most of all” (Taanit 7a). And this is what Moshe replied (Numbers 20:10), “Listen now, you MoRIM (rebels).”

(24) All the virtuous women/people of that generation* come to Miriam--- even now, in these times. Then they all ascend like columns of smoke.** And that day is called a day of celebration/a wedding day. Women, on the nights of Shabbat/rest and the nights of holy days, all of them come to Miriam and they comprehend the work of knowing mastery of the Universe. Happy is this generation from all generations of the world.

*Those who wander in wildernesses

**Signals of Divine guidance in the wilderness

(3) and the mouth of the well: The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), "rise up, O well; answer it."

(1) AND IT CAME TO PASS, THAT BEFORE HE HAD DONE SPEAKING, BEHOLD, REBEKAH WENT OUT. Instead of “went out” (yozeth) we should have expected “came” (baah). The implication is that God brought her away from the people of the town, and made her an exception to them. AND SHE WENT DOWN TO THE FOUNTAIN. This fountain was none other than the well of Miriam; hence the word “to” here is expressed by the letter he (ha-‘aynah).

(1)... Did not the well of Miriam accompany them in the desert and supply them with more than their fill of fish?

(5) …Therefore, the Holy One, blessed be Them, will in the future prepare a feast for the righteous...from the water of the well they will experience all the different drinks—just as it was during the Exodus from Egypt.”.‎ ‎

(10) And there are those who say to draw water from wells or natural springs every Saturday night, because the well of Miriam passes through all the wells and natural springs every Saturday night. And one who touches it and drinks from it will be healed from all his afflictions [Kol Bo].

(1)... There is a story of the town Shichin about a certain blind person who went down to bathe in the waters in a cave. He happened upon the well of Miriam, immersed [himself in it], and was healed.

(1) “A locked garden is my sister, my bride; a locked fountainhead, a sealed spring. Your branches are an orchard of pomegranates, with delicious fruit, henna with nard” (Song of Songs 4:12–13)....

(3) Another matter: “Your branches [shelaḥayikh] are an orchard of pomegranates” – the Holy One blessed be He is destined to transform your desolation [shelaḥayikh] into a pomegranate orchard in the future. What is that? What is the source of water with which God will accomplish this? It is the well. From where did Israel pour libations all the forty years that they spent in the wilderness? Rabbi Yoḥanan said: From the well Most libations in the Tabernacle and Temple were from wine. The midrash is saying that the well facilitated the growth of vineyards in the wilderness and most of their pleasure was from there, as Rabbi Yoḥanan said: The well would produce for them types of vegetation, types of grains, types of trees. Know that it is so, as when Miriam died and the well ceased for them, they would say: “Not a place of seed, figs, or wine” (Numbers 20:5).

(16) And from there to Beer/"well" which is the well where Goddexx said to Moses, “Assemble the people that I may give them water.” (17) Then Israel sang this song: "Rise up, O well—answer it—" (18) The well which the chieftains dug, Which the nobles of the people started by order of the law giver, with their own scepters. And from Midbar to Mattanah.