Ikar 7

והיסוד השביעי נבואת משה רבנו והוא שנאמין שהוא אביהן של כל הנביאים שקדמו לפניו ואלה שאחריו כולם הם למטה ממנו במעלה והוא הנבחר להשם מכל המין האנושי אשר השיג ממנו יתעלה יותר ממה שהשיג וישיג כל אדם שימצא ושנמצא וכי הוא עליו השלום נתעלה בתכלית מן האנושיות עד שהשיג את המעלה המלאכית ונהיה במעלת המלאכים.

Is it audible on the Zoom? Yeah. Yeah. So the Rav explains, this is in the Hesped for his uncle, for Reb Volvel. The fact that the Rambam devotes two different ikkarim, one to nevuah in general and one to nevuas Moshe Rabbeinu, reflects the fact that Moshe Rabbeinu is not simply greater than all the nevi'im, that the difference between Moshe Rabbeinu and all the nevi'im is not only one of degree. Right? Not all nevi'im are the same, the way you have chachamim, so not all chachamim are the same. So not all nevi'im are the same either. But amongst other nevi'im, the difference is a difference in degree. The type of nevuah to which they're zocheh is the same, but there's a... there are higher forms of nevuah and there are lower forms of nevuah. Moshe Rabbeinu, the difference between what sets Moshe Rabbeinu apart from all the nevi'im is that Moshe Rabbeinu's nevuah was of a different kind, not just of a different degree, but of a different kind. Ad kedei kach that the Rambam says that when we use the word nevuah in speaking both of Moshe Rabbeinu and other nevi'im, it really means two different things. It's sort of, I don't know, when you talk about food or food for thought. Okay, so you sort of understand why we use the same word, but obviously it means something different. In one case you're talking about ideas, another case you're talking about a piece of bread, right? So you understand sort of why you use the same word, but it means something totally different. Nevuah vis-a-vis Moshe Rabbeinu means something entirely different, altogether different and unique. It doesn't mean the same as it does with others. Because says the Rav, if Moshe Rabbeinu had simply been the greatest of nevi'im in terms of a difference of degree, so then it wouldn't have been a separate yesod. But the... and again, the Rambam, right, begins each of the yud gimmel ikkarim with a word or a phrase which encapsulates the ikkar and then he proceeds to flesh it out. He proceeds to expand upon it. So yesod hashishi, the one-word summation is nevuah, and yesod hashvi'i, the one-phrase summation is nevuas Moshe Rabbeinu, meaning those are two different things. Right? If they were a difference of degree, there wouldn't be two different ikkarim. It's a difference in kind. And the yesod ha'emuna is not simply that Moshe Rabbeinu is the greatest of all the nevi'im, but the yesod ha'emuna is that Moshe Rabbeinu's nevuah is absolutely unique. Absolutely unique. I think that the Rav says that that's the peshuto shel mikra also, at the end of the Torah. ולא קם נביא עוד בישראל כמשה. There was no other navi like Moshe. I don't know, the fact that, I mean that categorical statement, again, means Moshe Rabbeinu was again, the difference is one of kind, not simply of degree. And and that's what's reflected here in the fact that Moshe Rabbeinu that that the Rambam devotes a separate Ikkar to this. לא נשאר לו מסך, masach means like a screen, an opaque screen, שלא קראו ולא מנעו מונע גופני. The fact that we're physical limits, constrains our intellectual and spiritual apprehension. And Moshe Rabbeinu was so purified his chomerios that it didn't serve as the as the type of impediment that it posed for even other Nevi'im, as great as they were. ולא היה בו כלום מן החיסרון מעט או הרבה. Moshe Rabbeinu in terms of middos was didn't have any any flaws, any corrupt middos. ובטלו ממנו הכוחות הדמיוניים והחושיים בהשגותיו. What that phrase means is that when we think, so even though thinking is something is an abstract process, but l'maiseh when we think, to varying degrees we do think in physical terms. We think in in physical categories. And Moshe Rabbeinu v'nish'ar seichel bilvad, Moshe Rabbeinu was able to understand things without again, without the physicality interfering.

ולעניין זה התבטאו עליו שהוא מדבר עם השם שלא באמצעות מלאכים.

And that's what the Torah means, that's what Chazal mean when they say that Moshe Rabbeinu spoke with Hashem not through the intermediary of malachim.

והייתי מבאר כאן את העניין הנפלא הזה ומפענח את צפונות כתבי התורה ומבאר עניין פה אל פה וכלל הפסוק הזה וזולתו מעניינו.

Is the the recording is on? Yeah. Oh here. This. Okay.

לולא שראיתי שהעניינים הללו דקים מאוד וזקוקים לאריכות רבה והקדמות ומשלים. ונבאר תחילה מציאות המלאכים ושינויי מעלותיהם אל הבורא ולבאר הנפש וכל כוחותיה וישתרח ההיקף עד הדיבור בצורה שהזכירום הנביא בבורא ובמלאכים. ולא יספיק לעניין הזה לבדו אפילו מאה קצת תכלית קיצור מאה דפים.

L'fichach anichacho l'mkomo אם בספר ביאור הדרשות שהבטחתי עליו. Right, the Rambam contemplated writing a Sefer on Aggadata. או בספר הנבואה שאני עוסק בו. He also contemplated writing a Sefer on Nevu'ah. He didn't end up writing an independent sefer Nevu'ah, he has some prakim on Nevu'ah. He didn't end up writing a sefer Nevu'ah.

או בספר שאחברהו בפירוש אלה היסודות. ואחזור לעניין היסוד השביעי הזה ואומר. שנבואת משה רבנו חלוקה מנבואת כל הנביאים בארבעה חילוקים.

So of the Yud Gimmel Ikkarim, I think this is the longest one. The Rambam devotes the most space to here, where he enumerates the four differences, which just shows just how important the Rambam thinks it is. And he has it again in Perek Zayin of Yesodei HaTorah. So what are the four different things which differentiate Nevuas Moshe Rabbeinu from that of all the Nevi'im?

כי איזה נביא שיהיה לא ידבר אליו השם אלא על ידי באמצעות. ומשה בלא אמצעי שנאמר פה אל פה אדבר בו.

The Rambam's view is that only Moshe Rabbeinu received nevuah directly from Hakadosh Baruch Hu. All other nevi'im received nevuah from malachim. That's the Rambam's view. When he presents this in perek zayin of Yesodei HaTorah, the Rambam says that concomitantly, meaning the other side of the coin of the fact that Moshe Rabbeinu receives nevuah directly from Hashem whereas all other nevi'im receive it from a malach, so the Rambam writes in perek zayin halacha vav

שכל הנביאים על ידי מלאך לפיכך רואים מה שהן רואים במשל וחידה ומשה רבינו לא על ידי מלאך שנאמר פה אל פה אדבר בו ונאמר ודיבר השם אל משה פנים אל פנים ונאמר ותמונת השם יביט כלומר שאין שם משל אלא רואה הדבר על בוריו בלא חידה ובלא משל הוא שהתורה מעידה עליו ומראה ולא בחידות שאינו מתנבא בחידה אלא במראה שרואה הדבר על בוריו.

The Rambam says that the other side of this coin that Moshe Rabbeinu receives nevuah directly is that the nevuah is שלא על ידי משל. Right? The nevi'im see some kind of mashal which Hakadosh Baruch Hu then gives them the ability to correctly interpret. So Yaakov Avinu sees sulam mutzav artzah. And the nevi'im see a sir nafuach. Who sees the sir nafuach? Yirmiyahu? Who sees the sir nafuach? The boiling pot. And they have various visions that the nevuah is communicated to them al yedei mashal. So the Rambam says that's the other side of the coin. Moshe Rabbeinu gets nevuah directly from Hakadosh Baruch Hu, no mashal. Other nevi'im get the nevuah from a malach, a mashal. How are those two sides of a coin? Because what it means is, again, the reason what allows Moshe Rabbeinu to receive his nevuah directly from Hakadosh Baruch Hu is the fact that Moshe Rabbeinu could, as it were, communicate on a pure sichlusdike level. So that's what allows him to have the nevuah from Hashem and that's also what obviates the need for a mashal. When do we use a mashal? What's the function of a mashal? The function of a mashal is when we're trying to understand something new or different. So we explain the new or different by giving a mashal of what's more familiar. And then the mashal helps you transition, it helps bridge from where you are now to what's new. That's what a mashal functions. So for all other nevi'im, the abstractness of nevuah is such that the nevi'im can't go there at once because again, it's too sichli, it's pure sichli. So it's the same yesod, it's the same difference that it's al yedei malach and that it's al yedei mashal. It's על ידי הקדוש ברוך הוא and לא על ידי משל. So that's difference number one: that Moshe Rabbeinu is directly from Hakadosh Baruch Hu, all other nevi'im are al yedei malach. The Ramban at the beginning of Vayeira disagrees. The Ramban at the beginning of Vayeira thinks there can be different dargos even if the nevuah is from Hakadosh Baruch Hu. No one disagrees with the Rambam that nevuas Moshe Rabbeinu was sui generis. Again, not only that he's the greatest, but as the Rav explains, that he's altogether different, that it's a difference of kind, not just a difference of degree. Everyone agrees with that. The difference between the Rambam and the Ramban is that the Ramban thinks, no, you can have different types of nevuah which are from Hakadosh Baruch Hu. The Rambam says, no, the nevuah which is from Hakadosh Baruch Hu, again, is this one type of nevuah which is from Hakadosh Baruch Hu. The only person in the history of humanity who ever was capable of that was Moshe Rabbeinu. The Drashos HaRan discusses whether or not Moshe Rabbeinu was able to attain all that naturally, or whether Moshe Rabbeinu did everything that's possible naturally, and then Hakadosh Baruch Hu sort of miraculously boosts him, you know, into the upper stratosphere for this unique type of nevuah. Drashos HaRan talks about it. So some want to bring a rayah as to what the Rambam thinks about this question from the lashon of Rambam at the end of Perek Aleph of Hilchos Avodah Zarah. The Rambam writes that in Mitzrayim we regressed to avodah zarah, and other than Shevet Levi, so we assimilated into Egyptian culture to a large degree.

וחזרו ללמוד מעשיהם ולעבוד עבודה זרה כמותם חוץ משבט לוי שעמד במצות אבות ומעולם לא עבד שבט לוי עבודה זרה וכמעט קט היה והעיקר ששתל אברהם נעקר.

The fundamental belief, monotheism, which Avraham Avinu had planted in the world, was about to be uprooted. וחזרו בני יעקב לטעות העמים ותעייתם. And even the descendants of Yaakov Avinu, again, they regressed, and they were erring and wandering like the nations. However,

ומאהבת השם אותנו ומשמרו את השבועה לאברהם אבינו עשה משה רבינו רבן של כל הנביאים ושלחו.

So the Rambam's phrase is that Hakadosh Baruch Hu asah Moshe Rabbeinu, He made Moshe Rabbeinu. So some suggest that the Rambam here is reflecting what the Drashos HaRan talks about, that again, that Moshe Rabbeinu achieved as much as was humanly possible on his own and then Hakadosh Baruch Hu promoted him. Rav Kapach points out that there's no rayah from the Rambam's choice of words, because this phrase appears in Divrei Hayamim. So the Rambam is, you know, just writing, you know, as rabbinic hibur does, right? He's writing by using figures of speech from Tanach. The question is, maybe the rayah is from the pasuk in Divrei Hayamim, okay, but either way, it's not the Rambam's coinage. That's Rav Kapach's he'arah in his in his peirush on the Rambam. I don't remember, I think the Drashos HaRan says, I'm not sure whether he adduces this proof or not, but you'll take a look. The question is, how can the Torah say, meila that the Torah can tell us that no one prior to Moshe Rabbeinu ever achieved what he did. But in telling us that no one will subsequently, so is the Torah clipping our wings in terms of bechirah chofshis? That meila Hakadosh Baruch Hu knows, right? But as long as Hakadosh Baruch Hu doesn't tell us the future, so His yediyah doesn't interfere with our bechirah. But the Rambam says that the minute Hakadosh Baruch Hu tells us the future, when He brings that knowledge down into the human realm, so then that knowledge would interfere with our bechirah. So how can we be told that there's not going to be another navi like Moshe Rabbeinu? Ayien sham. Either way. So difference number one is that Moshe Rabbeinu is שלא על ידי מלאך, direct from Hashem. אל נביאים על ידי מלאך. And as the Rambam elaborates in Yesodei HaTorah, that means that Moshe Rabbeinu's nevuah is שלא על ידי משל, and she'ar haneviim is always al yedei mashal, chidah, etc. Vehachiluk hasheini, the second essential difference, again, the reason for that translation, vehachiluk hasheini, the second essential difference is that, for instance, if you look in Ramchal in Derech Hashem, so Ramchal in Derech Hashem also talks about what differentiates nevuas Moshe Rabbeinu minevuas she'ar haneviim. So one of the things that Ramchal lists, which the Rambam does not. Again, it's the same four differences here in the Peirush Hamishnayos as... is that Ramchal says that other nevi'im in terms of the metaphysical knowledge which was granted them al yedei nevu'ah, the knowledge was limited whereas Moshe Rabbeinu understood everything about HaKadosh Baruch Hu's world. Everything about the world, everything about HaKadosh Baruch Hu's hanhaga of the world, Moshe Rabbeinu understood everything. And that's what it means בכל ביתו נאמן הוא. What's HaKadosh Baruch Hu's house? HaKadosh Baruch Hu's house is the Briyah. So בכל ביתו נאמן הוא, the moshal is like this. Let's say you live in a mansion and you have a trusted servant, so you'll give him keys to every room in the mansion. No, you're welcome to roam around, you're welcome to go into any room of the mansion, so you'll be able to see everything. Ma she'kein, if you have someone else you don't trust as much, he's not as deserving or for whatever reason, no, he'll have a key to this room, he'll have a key to that room. But בכל ביתו נאמן הוא, Moshe Rabbeinu had the mafteichos to everything. So Ramchal lists that as one of the differences between nevuas Moshe Rabbeinu and all other nevi'im. You look in the Rambam, so the Rambam in the Moreh says the exact same thing, that difference between Moshe Rabbeinu and all other nevi'im. And yet he doesn't mention it here in the Peirush HaMishnayos or in the Yad because the answer is that the Rambam here is listing not all differences but the essential differences. The essential differences which reflect that nevuas Moshe Rabbeinu was unique. That difference of בכל ביתו נאמן הוא is takeh, that's only a difference of degree, that's not a difference of kind. But the Rambam is listing here all of these differences reflect and express the difference in kind between nevuas Moshe Rabbeinu and all other nevi'im.

והחלק השני שכל נביא לא יתגלה לו מראה אלא במצב תנומה כמו שנאמר שאמר בכמה מקומות בחלום הלילה ויחלום בחלום בחזיון לילה והרבה מעניין זה או ביום אחר שתיפול תרדמה על הנביא ובשעה שביטלים בו חושיו ומחשבתו פנויה כעניין שינה ובאופן זה נקרא מחזה ומראה ועליו הוא אומר במראות אלוהים ומשה יבוא אליו הדיבור ביום והוא עומד בין שני הכרובים כמו שהבטיח השם ונועדתי לך שם ודיברתי איתך שם אמר יתעלה אם יהיה נביאכם השם במראה אליו אתוודע בחלום אדבר בו לא כן עבדי משה.

The second difference is that all of the nevi'im need to be asleep, they need to be in some unconscious is not the right word, but where their chushim or their physical senses are suppressed. Right? The same way when a person is asleep, so he's not walking, he's not exercising his physical senses. In that sense when a person is asleep, so the chushim are suppressed. So all other nevi'im, again, it reflects the same difference, right? That Moshe Rabbeinu attained this angelic level, right? That's what the Rambam said before he began listing the four differences, v'nihyah be-ma'alas ha-malachim. Moshe Rabbeinu attained this angelic level, so for Moshe Rabbeinu his chomriyus didn't impede so he could be fully awake. His senses didn't need to be suppressed. Ma she'kein, all other nevi'im, again, as incredibly and indescribably great as they were, we have no hasagah, but that notwithstanding, even for them their chomriyus did impede, which is why they could only receive nevuah when they were in a type of sleep or trance or whatever it is.

והחלק השלישי כי הנביא כשיבוא לו גילוי ואף על פי שהוא במראה ולא על ידי מלאך ייחלשו כוחותיו וישתרף בניין גופו ויחול עליו מורא עצום מאד ונראה כעומד למות כמו שפירש בדניאל כשדיבר גבריאל עמו במראה אמר ולא נשאר בי כוח והודי נהפך למשחית ולא עצרתי כוח

v'amar. ואני הייתי נרדם על פני ופני ארצה. ve'amar במראה נהפכו צירי עלי. umah she'ein kein, אלא יבוא אליו הדיבור ואין זה פוגע בו כלל. vehu amar

ודבר ה' אל משה פנים אל פנים כאשר ידבר איש אל רעהו.

kol lomar כמו שלא תארע לאדם חרדה מדיבור חברו. A person's not overwhelmed by conversing with his friend. There's nothing which he finds so crushing, overwhelming, overpowering that he feels like he's about to die because his system is just so, so taxed and so overwhelmed. It's very casual.

כך הוא עליו השלום לא היה נחרד מן הדיבור אף על פי שפנים בפנים. וזה בכלל חוזק דבקותו בשכל כמו שאמרנו.

So all of the nevi'im, the experience of nevu'ah is crushing. On the one hand, it's an incredible high, but on the other hand, again as great as they are, but the experience of nevu'ah, it's sort of the mashal is like this. Let's say you can have a person who's in, he's very strong, very athletic, he lifts weights all the time, and he can easily, I don't know, lift 100 pounds. I don't know what people lift. How much do people lift? I don't know. Call it 100 pounds. So if you give that person, even though he's an athlete and even though he's, he's very strong and can easily lift weights, so you call upon him, you give him a 400-pound weight. So he's going to feel like it's crushing him. He feels like he's going to collapse under the weight. Even though he's the world's best athlete and the world's strongest man, but you give him such a crushing weight, so you're pushing him to the limits of human endurance. So that's on a spiritual level, that's what happens in the experience of nevu'ah, that the navi is being pushed to the limits of human endurance, just the sheer force of the experience of nevu'ah. And Moshe Rabbeinu, even though he's receiving a unique and as it were infinitely greater type of nevu'ah, Moshe Rabbeinu because of that sort of transcendent quality he had even in Olam Hazeh is able to, he has the capacity without feeling like he's being pushed to the limits of his endurance. It's כאשר ידבר איש אל רעהו. Rashi seems to disagree with this, right? Because Rashi says, Rashi says, where is the Rashi? One second.

ויהי אברם בן תשעים שנה ותשע שנים וירא ה' אל אברם ויאמר אליו אני אל שדי התהלך לפני והיה תמים.

So this is the lead-in to the Hakadosh Baruch Hu giving Avraham Avinu mitzvas milah. ואתנה בריתי ביני ובינך וארבה אותך במאד מאד. So then the Torah says, פרק יז פסוק ג, before shlishi, ויפול אברם על פניו וידבר אתו אלקים לאמר. So Avraham Avinu falls on his face. Says Rashi: mimoreh hashechinah, from awe for the Shechinah, says Rashi:

שעד שלא מל לא היה בו כוח לעמוד ורוח הקודש ניצבת עליו.

Right? At this point in Parshas Lech Lecha, so Avraham Avinu is still an areil. He's not gamult yet. So until Avraham Avinu had milah, so he didn't have the capacity to stand on his feet in receiving nevu'ah. וזהו שנאמר בבלעם נופל וגלוי עיניים. But the implication in Rashi is that post-milah, so then Avraham Avinu isn't overwhelmed. Similarly, you also have also that same sort of lishitosam, I think, just one second. Yeah the Rambam says hakulon kol nevi'im other than Moshe Rabbeinu when misnab'im evareihen mizdaze'in the the trembling vekoach haguf koshil again they feel like the the life energy is seeping from them because again they've been pushed to the very limits of human endurance ve'ashtonosem mistarphos ותישאר הדעה פנויה להבין מה שתראה kemo shene'emar b'Avraham והנה אימה חשכה גדולה נופלת עליו. So the Rambam says the pshat in והנה אימה חשכה גדולה נופלת עליו that that's typical of again this reaction of the navi to nevuah that again he feels totally totally overwhelmed. Now Rashi comments in another pasuk. Where is that pasuk? Yeah perek what? Tes-vov pasuk yud-beis.

ויהי השמש לבוא ותרדמה נפלה על אברם והנה אימה חשכה גדולה נופלת עליו.

This is by Bris Bein Habesarim.

ויהי השמש לבוא ותרדמה נפלה על אברם והנה אימה חשכה גדולה נופלת עליו.

So that's again the the Rambam in Peirush Hamishnayos doesn't quote it, but in zayin-beis in Yisodei Hatorah he quotes it. So for the Rambam that reaction of Avraham Avinu again is is typical. It illustrates the reaction of of the navi to nevuah. The Rashi comments in this pasuk והנה אימה חשכה גדולה רמז לצרות וחשך של גליות. Right? So Rashi again l'shitaso. Even though this is before he's gamul, but even so according to Rashi I guess that would just account for his being nofel al panov. It wouldn't account for the chasheichah gedolah whereas the Rambam seems to say no that the whole pasuk והנה אימה חשכה גדולה נופלת עליו the whole pasuk is the entire reaction is just typical of of the navi's reaction to nevuah.

והחלק הרביעי שכל הנביאים לא יבא להם המראה ברצונם אלא ברצון השם.

All of the nevi'im cannot be misnabe at will. ופעמים נשהה הנביא במשך שנים ולא יבוא לו מראה. He can go many years between nevuos.

ופעמים מבקשים מן הנביא לומר חזון והוא נשהה כך עד שיתנבא בזה לאחר ימים או לאחר חדשים או שלא יודיעו כלל.

You can ask the navi to find out something from Hakadosh Baruch Hu. Hakadosh Baruch Hu may or may not answer the phone. Right? The navi picks up the phone to call, so Hakadosh Baruch Hu may or may not again it would be al yedei malach even if he does, but he may or may not answer the call. It could be that in a few days, in a few months, or not at all.

וכבר ראינו מהם מי שהכין עצמו ע"י שישמח עצמו ויזכך מחשבתו כמו שעשה אלישע באמרו ועתה קחו לי מנגן ובא לו המראה.

However ואין זה מוכרח שיתגלה אליו כשהתכונן. However ומשה רבינו בכל עת שיחפוץ. Moshe Rabbeinu was guaranteed that he could be misnabe at will. אמר עמדו ואשמעה מה יצוה ה' לכם. Moshe Rabbeinu says hold on one minute and and I'll hear what Hakadosh Baruch Hu's answer is.

ואמר דבר אל אהרן אחיך ואל יבא בכל עת ואמרו אהרן בבל יבא ואין משה בבל יבא.

These are the the four the four differences between nevuos Moshe Rabbeinu and that of all other nevi'im. Now the fourth one at at first glance seems to be different than the first three. The first three are all referring to the nevuah itself, right? Al yedei hashem versus al yedei malach. Whether it's bechalom or when fully awake and alert. Again, it's describing the nevuah itself. Whether it's something which is terrifying, overpowering to the sense of feeling that one is being pushed to the limits of one's endurance, k'ish el re'eihu. And this refers to more it seems to be frequency. It's... it's seems to be a different type of difference, but it's clear that what the Rambam means is, no, that all four of these have one common root. And again, that and that common root is that the Rambam actually elaborates this more in the Yad than he does here in the Peirush Hamishnayos when he presents the fourth difference in the Yad at the end of Halacha Vav:

כל הנביאים אין מתנבאים בכל עת שירצו משה רבנו אינו כן אלא כל זמן שיחפוץ רוח הקודש לובשתו ונבואה שורה עליו.

And he doesn't need to—let's pay careful attention to these next couple lines rabosai—ואינו צריך לכוין דעתו ולהזדמן לו. Moshe Rabbeinu doesn't have to engage in hachanos for nevuah, שהרי הוא מכוון ומזומן ועומד כמלאכי השרת. Moshe Rabbeinu is in an ever-constant state of preparedness where he's ra'uy to receive nevuah.

לפיכך מתנבא בכל עת שנאמר עמדו ואשמעה מה יצוה ה' לכם.

So the Rambam here again he says it somewhat more elaborately, so it's easier to understand that this fourth difference, the Rambam, what accounts for this difference is the same factor which made Moshe Rabbeinu ra'uy for his unique type of nevuah. Again, Moshe Rabbeinu somehow or other, even though other than the forty days on Har Sinai, Moshe Rabbeinu ate and drank, I don't know if he ate and drank the same diet we did, but he ate and drank and and and he he was physical, but somehow or other, even in Olam Hazeh, Moshe Rabbeinu had transcended that physicality, that even in this world Moshe Rabbeinu was angelic, na'aseh b'manas hamalachim. That's why he could receive nevuah from Hashem and didn't need a mashal. That's why he could be fully awake because his physicality, again, he he had purified it to such a sense to such a degree, his physicality didn't interfere, the senses didn't need to be suppressed as they were in sleep. He wasn't overpowered, he didn't feel like he was being pushed to the limits, and that's also why Moshe Rabbeinu could be misnabei at any point because this madreiga of pure sichliyus that he was on was what allowed for that nevuah at-will. The Rambam at the end of Hilchos Tumas Tzara'as when he talks about he's talking about loshon hora and he talks about the cheit of Miriam, so the Rambam says commenting on the posuk of זכור את אשר עשה ה' אלהיך למרים. So the Rambam says that the posuk is telling us that hisbonenu מה אירע למרים הנביאה שדיברה באחיה שגדול ממנה. She was talking about her brother, right? Her kid brother, שהיא גדולה ממנו בשנים וגידלה אותו על ברכיה. She raised him, וסיכנה בעצמה להצילו מן הים. And she endangered her own life to save him from the yam, והיא לא דיברה בגנותו. She didn't intend to disparage him, she honestly thought that Moshe Rabbeinu was acting improperly and was misya'etz with Aharon as to what they should do about it, ela ta'as, she erred in that שהשותו אותו לשאר נביאים. She erred in that she equated him with other nevi'im,

והוא לא היה מקפיד על כל אלה הדברים והלאה ואף על פי כן מיד.

Moshe Rabbeinu's nevuah is unique. And Miriam ha-neviyah טעתה שהשוותה אותו לשאר נביאים. I think it's clear that the real teretz is like this. When did Moshe Rabbeinu become unique? He wasn't, he wasn't like that on day one, he wasn't even like that at the beginning of his career of nevuah. Vayaster Moshe panav in Parshat Shemot כי ירא מהביט אל האלהים. Moshe Rabbeinu was afraid of the experience of nevuah. ויסתר משה פניו כי ירא מהביט אל האלהים. So when did Moshe Rabbeinu become unique? So let's look in the Rambam. Let's take a look if you have the Rambam Yesodei HaTorah so in פרק ז' הלכה ו', the Rambam says after listing the fourth difference that Moshe Rabbeinu could be misnabei at any time מה שאין כן שאר הנביאים. So the Rambam continues, it's towards the end of Halacha Vav,

ובזה הבטיחו הקל שנאמר לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי. הלא למדת שכל הנביאים כשהנבואה מסתלקת חוזרים לאהלם שהוא צרכי הגוף כולם כשאר העם, לפיכך אינן פורשין מן האשה שבהן ומשה רבנו לא חזר לאהלו הראשון לפיכך פירש מן האשה לעולם ומכל הדומה להם.

So the Rambam says that the fact that Moshe Rabbeinu needed to be פירש מן האשה reflects his uniqueness. When was Moshe Rabbeinu פירש מן האשה? Right after Matan Torah. Meaning, like the rest of Klal Yisrael is היו נכונים לשלשת ימים אל תגשו אל אשה. So all of Klal Yisrael was פירש מן האשה again if Moshe Rabbeinu הוסיף יום אחד מדעתו it means three days, otherwise it means two days before Matan Torah. And then whereas everyone else chazru l'ohalam ha-rishon, they returned to the normal routine of life, Moshe Rabbeinu didn't. ואתה פה עמוד עמדי. So it sounds like that Moshe Rabbeinu's uniqueness is at this point, after Matan Torah. But then, if you just continue this same Halacha, after the Rambam says

ולפיכך פירש מן האשה לעולם ומכל הדומה להם ונקשרה דעתו בצור העולמים ולא נסתלק ההוד מעליו לעולם וקרן אור פניו ונתקדש כמלאכים.

Then the Rambam says that the karan or panav, the fact that Moshe Rabbeinu's the skin of Moshe Rabbeinu's face radiated light, it radiated karnei or, it radiated light, was an expression of his uniqueness. When did that happen? That doesn't happen, the Torah doesn't tell us that until after the third time on Har Sinai, until after Yom Kippur, until after Yom HaKippurim. So the first indication is that it's only after Matan Torah, the second indication is that it's, is that it's not then, it's four months later, after the three forty-day periods. And yet, the Rambam says in the Moreh that Moshe Rabbeinu is unique as of the beginning of Parshat Va'eira. And that's what it means,

וארא אל אברהם אל יצחק באל שדי ושמי ה' לא נודעתי להם,

this nevuah that you're having Moshe Rabbeinu, doesn't, never happened before. So what's the peshat? Peshat is like this. So when you put the pieces together, the peshat is like this. Moshe Rabbeinu's nevuah, again, was sui generis, not a difference in degree, difference in kind. What was initially true, though, was the following. All nevi'im, so if you were to sort of plot their lives on a graph, so when they had nevuah, you'd see a spike in the graph, and when the nevuah ends, so then it goes back down. Initially, in that respect, Moshe Rabbeinu was the same. Now, what he was spiking to was unique and altogether different than what they were spiking to, but it was the same in that when he was having the nevuah, he was up here, and after nevuah, he came back down to earth. And that's true from the beginning of Parshat Va'eira until Matan Torah. From the time of Matan Torah and on, so Moshe Rabbeinu doesn't spike for nevuah. He remains on that level and he's already unique, but that doesn't mean he's hit the ceiling. He's unique in that if this is where the bar is that separates the sui generis Nevua of Moshe Rabbeinu from all the Nevi'im, so as of Matan Torah, Moshe Rabbeinu's up here. But four months later he's even higher. So there was development in terms of Moshe Rabbeinu. Initially when he becomes unique, it means the Nevua he has is unique, but he's like other Nevi'im in that he spikes to that level. Subsequently Moshe Rabbeinu remained on that level, and then subsequent to that he went to an even higher level. So now the vort is like this: Miriam was right. Miriam was right in that she knew that Moshe Rabbeinu's Nevua was unique. She knew that from the beginning of Parshas Va'eira on that Moshe Rabbeinu was altogether different. But she correctly knew, I mean she was correct in terms of what was true until Matan Torah, right? She correctly knew, she was right in that the fact that he was unique in the type of Nevua that he was receiving didn't mean that he was any different in terms of how he lived his life when he wasn't experiencing Nevua. And that's true because Moshe Rabbeinu's unique as of the beginning of Parshas Va'eira and he wasn't poresh min ha'isha at that point. So Moshe Rabbeinu's uniqueness didn't demand at that point that he be poresh min ha'isha. Now Miriam's mistake, so in that sense Miriam was right. Where was her mistake? Her mistake was in not recognizing the development, that subsequent to Parshas Va'eira, as of Matan Torah, so Moshe Rabbeinu is now, he doesn't spike anymore to Nevua. He's מכוון ומזומן ועומד כמלאכי השרת. But if you would have asked Miriam, let's say the day after Matan Torah, is your brother Moshe Rabbeinu just greater than you or is he altogether different? She would have said he's altogether different. His type of Nevua is not the type of Nevua that I and Aharon experience. She would have said that. Where she, and in that sense, and that's the the the essential part of the Yesod Hashvi'i is to know that uniqueness of Nevuas Moshe Rabbeinu. If you would have asked her prior to Parshas Beha'aloscha, is he unique in the fact that he remains, that he's mechuvon umizuman ve'omeid and he doesn't spike? So there she would have been wrong. There's where to'as, where she erred and השוותה אותו לשאר נביאים. It's clear that that's the pshat here in the Rambam. Okay, so I think we'll stop here at this point.