So we're in the middle of Yesod Hashvi'i. So we mentioned last time that the Yesod Hashvi'i is not simply that Moshe Rabbeinu was greater than any other Navi who was or who possibly could be, but that Moshe Rabbeinu was unique. Ad kedei kach that even the term nevuah when predicated of Moshe Rabbeinu means something different and it's not just a difference of degree, but a difference of kind in terms of what that connection, what that communication was. So we mentioned that I forgot to bring it in, so maybe I'll just read a piece of what the before we go on just of the way the Rav formulates it in He'arot al ha-Avot. משה היה אבי הנביאים ואדון החכמים. מה פירושם של דברים אלו? מעמדו של משה בציבור נביאי ישראל מתבטא בייחוד גמור ומוחלט.
Complete and absolute singularity, uniqueness. כל ניסיון להרכיב על משה ציווי דמיון והשוואה ביחס ליתר הנביאים.
Any attempt to impose upon Moshe Rabbeinu any type of comparison or using the frame of reference of other nevi'im, סובב זיוף דיוקנו האמיתי של משה. That would distort, it would totally falsify the true image and persona of Moshe Rabbeinu. ודאי משה היה גדול מיתר הנביאים בקדושת האישיות ובעוצמת הנבואה ובהרחבת הדעת ועומקה ובכשרת כוחות הנפש והמידות הטובות שהעניק הקדוש ברוך הוא לו.
I don't know, you know, there is the Derashot ha-Ran has a discussion whether Moshe Rabbeinu obviously on there's a whole spectrum of potential and capacity that people have. And different people are born with different innate potential and different innate capacity, like let's say in devarim gashmiyim. So some people have a greater innate athletic ability and potential and capacity than others. And some people have a more musical or a better voice, some people are more artistic. And all the training in the world isn't going to change that that fact. You can take voice lessons and either you're born with a voice like Yosseli Rosenblatt or you're not born with a voice like Yosseli Rosenblatt. And save your money on vocal lessons, because if that's your dream, all the money on voice lessons ain't going to do it. So the question is whether Moshe Rabbeinu was at the end of the natural spectrum or there was something supernatural even about the abilities and endowments and the potential that Hakadosh Baruch Hu gave him. So the Derashot ha-Ran says that the latter is the case. That yes, Moshe Rabbeinu avada, avada did develop and cultivate the potential Hakadosh Baruch Hu gave him, but that potential Hakadosh Baruch Hu gave him was beyond the normal. It wasn't just that he was at the far end of the spectrum in terms of intelligence ve-chulu ve-chulu, but that it was beyond. And the Derashot ha-Ran said that that's the proof of that is ולא קם נביא בישראל כמשה עוד, that which means not only that there wasn't, but there won't be either. So the Derashot ha-Ran said, how can Hakadosh Baruch Hu by telling us the future encroach upon bechirah? But he says no, if Moshe Rabbeinu was a unique beriah, so then Hakadosh Baruch Hu isn't he's not prejudging, predetermining, and then... therefore depriving anyone of their bechira and saying that no one can equal Moshe Rabbeinu because Hakadosh Baruch Hu says, Moshe Rabbeinu, I created as a one-time, that's a one-time, one-time briya. And you wonder what the Rav is thinking about when he writes תמימות הטובות שהעניק הקדוש ברוך הוא. That’s what’s going through his mind in that phrase. אולם לא היה רק הגדול בנביאים ובחסידים ובחכמים שבענווי ארץ
kidvrei hakatuv והאיש משה עניו מאוד מכל האדם אשר על פני האדמה.
Again, he wasn’t just greater, כי אם הובדל ומשונה מן הכל. No, he was different, he was sui generis, not just greater, not just better, again, not difference of degree, difference of kind. הובדל ומשונה מן הכל. Totally different and apart. נביא מיוחד ומסוים היה. He was a unique and distinct navi שאין כינויי דמיון הקש וזיקה ליתר הנביאים חלים עליו. And again, you can’t compare, equate, there’s no relationship between his nevuah and the nevuah of all other neviim. אין שיעור קומתו נתפס בהשוואות. You can’t express who Moshe Rabbeinu was, his stature, through comparison. You can’t say, well, imagine Yeshayahu, he was two times... imagine Yeshayahu HaNavi and then imagine someone who was ten times greater, imagine someone who was a hundred times greater. yichudo haya gamur. His singularity was complete, והשוני שהפלא אותו מוחלט. And the difference which set him apart, absolute. אין צירוף ואין מעבר בין משה לאחרים. Moshe is not at the end of a spectrum, he’s not one continuum of neviim that ultimately, if you follow that continuum, brings you to Moshe Rabbeinu. There’s an unbridgeable gap between the two. נבואתו הייתה רשות סגורה ומסוגרת בפני עצמה. It was, again, a totally, it was a domain that no one else approached. שאינה משתעבדת לעירוב רשויות ושיתופיהן. That can’t be subjected to, again, comparisons, can’t be subjected to mixing with others. Anu yodeim, skipping one sentence, just sentences. אנו יודעים שהרמב"ם בהקדמתו לפירוש המשנה בסנהדרין כשניסח את י"ג עיקרי הדת מנה את האמונה בנבואה בכלל ובנבואת משה רבנו בפרט כשני עיקרים.
It’s two different ikkarim. He doesn’t mention this as a detail in the yesod hashishi, but instead it constitutes the yesod hashvii. הרי שהאמונה במשה כאבי הנביאים הוא יסוד מוצק ביהדות. Meaning, if Moshe Rabbeinu, as the Rav is about to say, if Moshe Rabbeinu had simply been the greatest, that wouldn’t have, אילו לא היה אלא שינוי דרגה בלבד בין נבואת משה לנבואת יתר הנביאים כל העיקר הזה היה מיותר לגמרי.
If the difference had just been a difference of degree, so then, okay, so the yesod hashishi is that there is nevuah, and Moshe Rabbeinu is the greatest of the neviim. רק שינוי מהות ואיכות. Only there’s a total, again, absolute difference in terms of essence. There’s this qualitative difference, מצדיק ניסוח עיקר בפני עצמו על נבואתו של בחיר הנביאים.
That justifies and warrants formulating it as an independent ikkar. Now look at this, just pshat, and just pointing out pshat in the pasuk. הכתוב אינו מצהיר ואומר. The pasuk doesn’t say לא קם בישראל כמשה עוד נביא גדול. The pasuk at the end of Chumash doesn’t say no other navi arose as great as Moshe Rabbeinu, right? It doesn’t say, there’s no such pasuk, לא קם בישראל כמשה עוד נביא גדול, כי אם משתמש במטבע אחרת.
No, the formulation that the pasuk uses is different. לא קם נביא עוד בישראל כמשה. There was no other navi like Moshe, meaning there were other neviim, but nevuah doesn’t mean the same thing by all other neviim as it means by Moshe Rabbeinu. And the Rav is ma'arich. Maybe something he says later is a question on what we're about to say but I don't think it is. No. You'll read it and then we can talk about it. Okay. So we we we left off last time with a question, so how can it be that the Rambam tells us at the end of Hilchos Tzara'as that מרים לא דברה בגנותו, that Miriam didn't intend to disparage Moshe Rabbeinu, אלא טעתה שהשותו אותו לשאר נביאים, that she erred, that she equated him with other nevi'im? So hi yitachen that Miriam HaNeviah is is deficient in in one of the Yud Gimmel Ikkarim? So Rav Chaim has that kol zman that that we didn't have Parshas Behaalosecha, kol zman that Hakadosh Baruch Hu hadn't revealed and taught that Moshe Rabbeinu was absolutely unique and singular, so obviously that couldn't be the standard for having emunah. So at that point in history, so Miriam was not deficient relative to what had been revealed at that point. So Miriam was not deficient. Once Hakadosh Baruch Hu drew that absolute line and revealed to us again the uniqueness and singularity of Moshe Rabbeinu, then for a person to make the same mistake that Miriam had made previously, takeh it would be Rachmana litzlan a flaw of kefirah. That's what Rav Chaim has. And hi yitachen that one should add the following. When did Moshe Rabbeinu achieve this status? This again what the Rav just so so so beautifully explains and elaborates. So at what point in Moshe Rabbeinu's life did did he did he achieve this? He obviously wasn't born on on that level. So at what point in his life did did Moshe Rabbeinu achieve it? So it's a little confusing. When you look here in Hilchos Yesodei HaTorah פרק ז הלכה ו, if you have the Rambam please open it up and look at it. When the Rambam lists the same four differences that he has here in Perek Shemoneh, so the fourth of the differences here in the Yad as it is in Perek Shemoneh is כל הנביאים אין מתנבאים בכל עת שירצו משה רבנו אינו כן אלא כל זמן שיחפוץ רוח הקודש לובשתו ונבואה שורה עליו.
All other nevi'im cannot prophesy at will. Moshe Rabbeinu can initiate the nevuah, can can evoke nevuah whenever he wants, ואינו צריך לכוין דעתו ולהזדמן לו. He doesn't have to engage and he doesn't have to meditate, he doesn't have to focus his mind and prepare himself, שהרי הוא מכוון ומזומן ועומד כמלאכי השרת. He's in that perennial state where he's ra'ui and for nevuah. לפיכך מתנבא בכל עת. That's why Moshe Rabbeinu could be misnabei at any point, שנאמר עמדו ואשמעה מה יצוה ה' לכם. ובזה הבטיחו האל שנאמר לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי. הא למדת:
so you learn from this pasuk, says the Rambam, שכל הנביאים כשהנבואה מסתלקת חוזרים לאהלם שצורכי הגוף כולם כשאר העם.
All of the nevi'im, once the nevuah is finished and and leaves them, so then they return to their physical lives, לפיכך אינן פורשין מנשותיהם. However, משה רבנו לא חזר לאהלו הראשון לפיכך פירש מן האישה לעולם ומכל הדומה לו.
Moshe Rabbeinu remained on this incredible elevated level, ונקשרה דעתו בצור העולמים ולא נסתלק ההוד מעליו לעולם וקרן עור פניו ונתקדש כמלאכים.
So again, just to come back to the question. So when does Moshe Rabbeinu achieve this peak? So there were two hints in the Rambam here. The first hint is that the Rambam says the fact that peirush min ha'isha was a reflection of the level Moshe Rabbeinu achieved. So when was Moshe Rabbeinu poresh min ha'isha? Lema'aseh after Matan Torah, I mean like the rest of Kal Yisrael for the היו נכונים לשלשת ימים because the Gemara in Shabbat tells us what Moshe Rabbeinu's kal vachomer was, how Moshe Rabbeinu knew that he should be poresh min ha'isha, so he made a kal vachomer. That if Kal Yisrael who know when to expect nevuah, so they were supposed to be poresh min ha'isha, so על אחת כמה וכמה. So Moshe Rabbeinu's poresh min ha'isha, meaning when? And that's what the ואתה אמור להם לכו, ואתה אמור להם לכו שובו לכם לאהליכם
ve'atah po imadi. Meaning you, Moshe Rabbeinu, Hakadosh Baruch Hu is telling him, is validating Moshe Rabbeinu's own decision to continue to be poresh min ha'isha. So around the time of Ma'amad Har Sinai and again, but in terms of the pasuk, the pasuk is even after Ma'amad Har Sinai. It's after Vav-Zayin Sivan. So that's one indication from the Rambam. But then the Rambam gives us another indication. The Rambam says לפיכך פירש מן האשה לעולם ומכל הדומה לו ונקשרה דעתו בצור העולמים ולא נסתלק ההוד מעליו לעולם וקרן עור פניו.
Rambam says that the fact that Moshe Rabbeinu's face radiated was a reflection of this level that he was on, of this supreme, unique level which was responsible for peirush min ha'isha. So when did that happen? When does the karan or panav happen? After Matan Torah. It's three months after. It's after, it's only in the, it's when he comes down from the third forty days that it's karan or panav. פניו התחילו להקרין אור של מעלה לאחר ירידתו מן ההר בפעם הראשונה כשלא אחרים יצאו לקראתו כי אם אחר קבלת הלוחות השניות כשגילה הוא את אלקים בתוך הענן הכבד. אולם בשעה שהגיע משה לשיא הגדולה האנושית ועוצמה הנבואה
when Moshe Rabbeinu achieved that peak, that summit of human greatness and the power of nevuah, כשכוחו הרוחני התרחב והתגבר ונעשה שליט ביותר גדלה גם בדידותו.
His aloneness, his separateness also became greater. העמיקו ייחודו והשכרו ונעשה גלמוד נצח משה פירש מן הקהל והעתיק את עצמו מרשות הרבים.
So first of all, just minei ubei, these are two different indications. Right? The peirush min ha'isha is earlier, the karan or panav is later and the Rambam links both of them to Moshe Rabbeinu's unique ma'alah. And what's more, it's clear that there's no way that it only happened after Ma'amad Har Sinai when you have the pasuk ואתה פה עמוד עמדי. It's inconceivable that Moshe Rabbeinu has not attained the unique level already on Vav Sivan. It's inconceivable. What's more, the Rambam meforash writes as does the Ramban al ha-atar that the emet is already in Mitzrayim Moshe Rabbeinu had achieved this madreigah, and that's what's reflected in the pasuk of וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי השם לא נודעתי להם.
Ramban says the same in the peirush al hatorah. But the Rambam already says it, that that pasuk expresses the again, not difference in degree but difference in kind, that uniqueness, that singularity of Moshe Rabbeinu. And the Ramban says that's why it's also it's two verbs. It's not just the difference between Moshe Rabbeinu and the Avos is not just Kel Shakkai as opposed to Shem Havayah, it's the difference between Va'eira and Nodati. Right? Which is the same idea as the Rambam says here, that all of the Nevi'im have to have some kind of chazon, some type of mareh and Moshe Rabbeinu it's something which is purely, purely sikhli. על דרך האמת בא הכתוב כפשוטו ומשמעו יאמר אני ה' נראיתי להם באספקלריא של קל שדי כטעם במראה אליו אתודע ובשמי ה' לא נודעתי להם שלא נסתכלו באספקלריא המאירה שידעו אותי כטעם אשר ידעו ה' פנים אל פנים.
And the Rambam beferush translates this. So then we have three different indications. We have the pasuk in Va'eira. I guess in terms of the pasuk in Va'eira, so if you take a look in the Rambam in Perek Aleph Hilchos Avodah Zarah at the end of the first paragraph, so the Rambam describes how in Mitzrayim with the exception of Shevet Levi we regressed and began to be ovid avodah zarah again. And he says about four lines from the end of the perek the Rambam writes כמעט קט היה והעיקר ששתל אברהם נעקר. So he says we were on the verge of this, the belief in Hashem Echad, the monotheistic belief that Avraham Avinu had taught and around which he had become the progenitor of a nation was Rachmana litzlan on the verge of being uprooted וחזרו בני יעקב לטעות העמים ותעייתם ומאהבת ה' אותנו ומשמרו את השבועה לאברהם אבינו עשה משה רבינו ורבן של כל הנביאים ושלחו
by Hakadosh Baruch Hu added this love for us and in upholding the shavuah to Avraham Avinu so he sent Moshe Rabbeinu. So in this context the Rambam finds it necessary to identify Moshe Rabbeinu as not only Moshe Rabbeinu but רבן של כל הנביאים. Why does he have to mention that in this context? Why does he mention that in this context? שאני נותן לך כאן אות because in Har Sinai there's going to be an experience שידעו שאני שלחתיך באמת מתחילה that they'll know retroactively, now they'll know 100%, 1000% that you had been acting as my shliach ולא ישאר בלבם הרהור and there will not be room for any lingering doubt. Hu shehakatuv omer וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה.
So what happens in the psukim? What precedes this in the psukim before Hakadosh Baruch Hu says וזה לך האות כי אנכי שלחתיך? So Moshe Rabbeinu asks Hakadosh Baruch Hu מי אנכי כי אלך אל פרעה וכי אוציא את בני ישראל ממצרים?
So how does this fit as an answer to those questions? Right? So Rashi says what zchus do Bnei Yisrael have that I should take them out of Mitzrayim? So Hakadosh Baruch Hu answers them that בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה
because there's something, I have something in store for them which warrants my taking them out of Mitzrayim. But how does according to the Rambam, the pshat in Hakadosh Baruch Hu's answer is that Hakadosh Baruch Hu is telling Moshe Rabbeinu that in Ma'amad Har Sinai your true stature will be nisgaleh. So how is that an answer to מי אנכי כי אלך אל פרעה וכי אוציא את בני ישראל ממצרים?
So Rav Dessler has something extraordinary. He has a midrash, a midrash says like this in Breishis Rabbah, that Moshe Rabbeinu's מי אנכי כי אלך אל פרעה was not Moshe Rabbeinu's anava. Moshe Rabbeinu was asking Hakadosh Baruch Hu a different question. And again, he has a midrash that says like this mefurash, that you promised Avraham Avinu that you would take Bnei Yisrael out of Mitzrayim yourself, that you weren't going to employ any intermediary. So how could anyone, I or anyone, elech el Paroh? How can there be any human agency involved? How can there be any human intermediary? You promised Avraham Avinu that you will take them out of Mitzrayim yourself. In response to that, so Hakadosh Baruch Hu tells him that בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה.
So what does that mean? So Chazal have a lashon that שכינה מדברת מתוך גרונו של משה. So what does that mean? I don't know, we don't really understand it but just to say the words. But by all nevi'im other than Moshe Rabbeinu, by everyone other than Moshe Rabbeinu, so even when Hakadosh Baruch Hu grants nevuah to nevi'im and through the nevuah sends us a message, the physicality of the navi serves as some kind of the navi isn't a transparent screen for the dvar Hashem, but he's translucent because of his physicality. Moshe Rabbeinu who was מוכן ומזומן ועומד כמלאכי השרת, Moshe Rabbeinu achieved a madreiga in which his physicality, he so transcended it that it wasn't chotzetz in any way. And that's why Hakadosh Baruch Hu tells him, no, by Ma'amad Har Sinai you're going to achieve such a madreiga and they're going to know you achieved such a madreiga that what you do, I'm doing. And the fact that I'm sending you as a shliach in no way detracts from my havtacha to Avraham Avinu. So that's the pshat in Hilchos Avoda Zara. Why does the Rambam in Hilchos Avoda Zara have to tell us, remind us that Moshe Rabbeinu was רבן של כל הנביאים? No, because Rambam is how could Hakadosh Baruch Hu be... So when Hakadosh Baruch Hu was mashpiah, sort of just again the difference between a screen which is translucent and that which is transparent. Let's assume, I don't know what the physics really are, but assume that when it's transparent, so then the rays of light are unaffected by the transparent screen, mah she-ein kein if it's translucent. Moshe Rabbeinu, you're going to, Moshe Rabbeinu had achieved such a madreiga, so then when he took them out of Mitzrayim, it was Hakadosh Baruch Hu taking them out of Mitzrayim Himself. All of which only reinforces what the Rambam says elsewhere. Now we have two places where the Rambam is telling us that Moshe Rabbeinu was really on that madreiga already as of the beginning of Parshas Va'eira. There is one footnote to this. So based on this, you can also, and l'chorah this is just simple pshat. The Rambam writes in Perek Zayin of Hilchos Chametz u-Matzah, listen to this for a second: לפי דעתו של בן אביו מלמדו. Sippur Yetzias Mitzrayim should be tailored to the ability, to the intellectual maturity and level of the child. Keitzad? אם היה קטן או טפש אומר לו בני כולנו היינו עבדים כשפחה זו או כעבד זה במצרים ובלילה הזה פדה אותנו הקדוש ברוך הוא ויוציאנו לחירות. ואם היה הבן גדול וחכם מודיעו מה שאירע לנו במצרים וניסים שנעשו לנו על ידי משה רבינו הכל לפי דעתו של בן.
If the ben was a ben gadol v'chacham, then you tell him what Moshe Rabbeinu's role was. What's so profound about the fact that there was a Moshe Rabbeinu that you can only tell that to a ben gadol v'chacham? All the mishpachos, they all, they all learn about Moshe Rabbeinu in the, they've both gone fine, they come and they tell you about Moshe Rabbeinu telling Pharaoh no, no, no, let my people go, and Pharaoh says no, no, no. But the Rambam says no, the Rambam says you can only tell that to a ben gadol v'chacham. Ela mai, it's klar what the Rambam means. You only mention Moshe Rabbeinu in the context of Sippur Yetzias Mitzrayim if the person that you're talking to can understand on some level, on some level this notion that Moshe Rabbeinu's involvement in no way detracts from the directness of Hakadosh Baruch Hu's involvement. So that's tikeh needed a ben gadol v'chacham to try to impart that. And so al kol panim, nachzor l'inyanan, so we have the three different indications as to when Moshe Rabbeinu had achieved the madreiga. The Rambam mentions karon or panav, that happens only by the Luchos Sheniyos. Rambam mentions peireish min ha'ishah, that happens, it's sort of cemented after Vav Sivan, Zayin Sivan. But then the Rambam in one place explicitly and in Hilchos Avodah Zarah implicitly says no, already in Mitzrayim Moshe Rabbeinu had achieved this madreiga. Al korchach what's the pshat? Al korchach what's the pshat? The pshat is that if you sort of imagine that above this bar, again there is no continuum, so it's not a good moshal, but if you imagine that above this bar again is that unique zone of Moshe Rabbeinu's nevuah with all the first three differences between Moshe Rabbeinu's nevuah and that of the adar nevi'im and the fact that Moshe Rabbeinu was able to be omeid k'malachei hashareis, that apparently within that there was room for improvement and progress. You hear that rabosai? So as of Parshas Va'eira, Moshe Rabbeinu's nevuah is already unique and singular. As of Parshas Va'eira, וארא אל אברהם יצחק ויעקב באל שדי, again va'eira and b'Keil Shakkai, ושמי ה' לא נודעתי להם the way וידבר אלקים אל משה ויאמר אליו אני ה' the way you are, this nevuah you are having. So as of then, Moshe Rabbeinu's nevuah is unique, supreme, sui generis. But he wasn't peireish min ha'ishah, he's not peireish min ha'ishah and as of Parshas Va'eira he wasn't yet karon or panav. Apparently, apparently Moshe Rabbeinu was able to spike to that unique level of nevuah. Later in his life, in his career, so Moshe Rabbeinu didn't spike to that level, but he remained on that level perpetually. And that's, again, again, you have to sort of fill in what the gap is between the perishah min ha'ishah and the karan or panim, but that's what the karan or panim represents. Do you hear that? So the emes is, the emes is, Miriam wasn't totally wrong. Miriam understood that Moshe Rabbeinu's nevuah was sui generis. She knew that, she knew that, she knew וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי ה' לא נודעתי להם,
she knew that, and she knew that without his, without that, he wouldn't have been the conduit for the nesinas haTorah. She knew that. But she also knew correctly until a certain point that Moshe Rabbeinu was able to spike to that because as of Parshas Va'eira, after Moshe Rabbeinu gets the nevuah in Parshas Va'eira, הוא חוזר לאהלו כבתחילה. So that's what she teined, that I recognize, when she says, הרק אך במשה דיבר ה' הלא גם בנו דיבר ה',
meaning we spike and then we go down. I recognize that Moshe Rabbeinu's spike is not just greater than ours, but he spikes to a level that's entirely unique and singular and beyond and beyond ours. I recognize that, but אף על פי כן, even so, isn't there one rule of nevuah in common, that you spike and then chozrim l'ohel, and she wasn't wrong entirely because for a certain tekufah that was true of Moshe Rabbeinu. Her mistake was in not recognizing that Moshe Rabbeinu had moved beyond that. And when Moshe Rabbeinu moved beyond that, so then that occasion then necessitated the perishah min ha'ishah. And that there was this, again, development you see because the full expression of uniqueness of nevuas Moshe Rabbeinu, the karan or panim happens a long time after Moshe Rabbeinu first became totally unique and singular. What's the answer Hashem gives her? So Hashem, no, so Hashem very well, so why does Hakadosh Baruch Hu then have to hachazir that במראה אליו אתודע ובחלום אדבר בו? So lechoira the answer then that Hakadosh Baruch Hu is saying to Miriam is that those techunos that Moshe Rabbeinu has, so the way he has them now, he has them, he's permanent on that level, but he's permanent on that level. Ein hachi nami, not that she thinks that, not that she's oblivious to the difference. ויחר אף ה' בם וילך. So if it's as simple as that Hakadosh Baruch Hu is here revealing for the first time the uniqueness of Nevuas Moshe Rabbeinu, so what's the tayna on Aharon and Miriam? So they didn't know. Hakadosh Baruch Hu is here, so why should there be if they if it was unknown that the difference that sh'ar nevi'im is במראה אליו אתודע בחלום אדבר בו ולא כן עבדי משה בכל ביתי נאמן הוא פה אל פה אדבר בו ומראה ולא בחידות ותמונת ה' יביט,
if that's unknown, so then how do you expect ומדוע לא יראתם לדבר בעבדי במשה? But if you knew that, okay, so you takeh didn't know, you didn't know that he had gone even further, that he had gone even higher. And but I understand you knew all this, you knew all this, ומדוע לא יראתם לדבר בעבדי? You knew all this, you knew that במראה אליו אתודע בחלום אדבר בו and that לא כן עבדי משה, you knew לא כן עבדי משה, you knew it Miriam, לא כן עבדי משה. Okay, so you takeh didn't know pshat in the פירוש מן האשה הכושית. Nevi'im, ומדוע לא יראתם לדבר בעבדי במשה?