Path to Redemption
The 2 men that merited entering Eretz Israel after 40 years in the Midbar were Kalev ben Yefune and Yehoshua bin Nun, zs'l.
Kalev ben Yefune was from the tribe of Yehuda (Malchut David - Moshiach Ben David); and,
Yehoshua bin Nun was from the tribe of Efraim (Malchut Yosef - Moshiach Ben Yosef).
Miriam HaNevia, a'h from the tribe Levy, married Kelev ben Yefune of Shevet Yehuda and became the mother of Malchut David - Moshiach Ben David!!
Miriam, named “Bitterness” because at the time of her birth the people of Israel entered the harshest phase of the Egyptian exile.
It was Miriam who truly experienced the bitterness of galut (exile and persecution). And it was Miriam, with her woman’s capacity for endurance, perseverance and hope, who stood lonely watch over the tender, fledging life in a basket at the edge of a mammoth river, whose vigilance over “what would become of him” and his mission to bring redemption to her people never faltered.
Miriam the prophetess ... took the tambourine in her hand; and all the women followed her with tambourines and dances. And Miriam called to them: “Sing to G-d....”
Miriam brought to the Song at the Sea the intensity of feeling and depth of faith unique to womankind. Their experience of the bitterness of galut had been far more intense than that of their menfolk, yet their faith had been stronger and more enduring. So their yearning for redemption had been that much more poignant, as was their joy over its realization and their striving towards its greater fulfillment.
In Miriam's merit, the people of Israel had a well that followed them through the forty years in the desert, Be'er Miriam. The Zohar HaKadosh says that all brooks, rivers, and streams world-wide, its water source comes from Be'er Miriam.
In the dream about Nachal Kishon, Devorah HaNevia, a'h, showed me the secret authentic location of Nachal Kishon. When I asked Devorah HaNevia permission to drink the Nachal's water and she replied that anyone who merits to drink from this holy water, maintained thruout the centuries ONLY by HKB'H, will immediately purify their souls and know razei de'razin - secrets of secrets. She said that I may drink from the water and when I do, I'll be able to know the exact location of Be'er Miriam in the Kineret.
The connection between Nachal Kishon and Be'er Miriam can now be clearly understood; the water source of Nachal Kishon is from Be'er Miriam.
It is interesting to note that the Gemara teaches that water for a Mikveh cannot come from a vessel, only from rain water or a wellspring. The Gemara establishes one exception to the rule... and that is using a traveling vessel.
This exception is supernatural and the Gemara continues to say that the only thing which ever met this requirements of a travelling vessel that can be used for a Mikveh is... Be'er Miriam.
Therefore, it can now be understood why Devorah HaNevia said that whomever gets to the water of Nachal Kishon, will immediately purify their souls....
Today, as we stand at the threshold of the ultimate redemption, it is once again the woman whose song is the most poignant, whose tambourine is the most hopeful, whose dance is the most joyous. Today, as then, the redemption will be realized “in the merit of righteous women.” Today, as then, the woman’s yearning for Moshiach—a yearning which runs deeper than that of the man, and inspires and uplifts it—forms the dominant strain in the melody of redemption. Based on an address by the Lubavitch Rebbe, zs'l, Shabbat Shirah 5752 (January 18, 1992)
The great Kabbalist, Rabbi Yizchak Luria (“The Ari,” 1534-1572), writes that the last generation before the coming of Moshiach is the reincarnation of the generation of the Exodus.
Therefore, it is necessary for us to NOW say Shirat Miriam,
Let's sing now to spring up the Be'er Miriam, Nachal Kedumim, Nachal Kishon, the River from Gan Eden... to bring us to the redemption;
אָז יָשִׁיר יִשְׂרָאֵל, אֶת-הַשִּׁירָה הַזֹּאת: עֲלִי בְאֵר, עֱנוּ-לָהּ.
בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם, בִּמְחֹקֵק, בְּמִשְׁעֲנֹתָם; וּמִמִּדְבָּר, מַתָּנָה.
וּמִמַּתָּנָה, נַחֲלִיאֵל; וּמִנַּחֲלִיאֵל, בָּמוֹת.
וּמִבָּמוֹת, הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב--רֹאשׁ, הַפִּסְגָּה; וְנִשְׁקָפָה, עַל-פְּנֵי הַיְשִׁימֹן
Then sang Israel this song: Spring up, O well; sing to it: Ascend, O well from the stream, and bring up what you are to bring up.
A well dug by the princes (Moshe Rabenu and Aaron HaKohen, z'sl), which was carved out by nobles of the people, With the sceptre, [and] with their staves. And from the wilderness they journeyed to Mattanah;
and from Mattanah to Nachaliel; and from Nachaliel to Bamot;
and from Bamot to the valley that is in the field of Moav, to the top of Pisgah, which looks down upon the desert.
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Kalev ben Yefune was from the tribe of Yehuda (Malchut David - Moshiach Ben David); and,
Yehoshua bin Nun was from the tribe of Efraim (Malchut Yosef - Moshiach Ben Yosef).
Miriam HaNevia, a'h from the tribe Levy, married Kelev ben Yefune of Shevet Yehuda and became the mother of Malchut David - Moshiach Ben David!!
Miriam, named “Bitterness” because at the time of her birth the people of Israel entered the harshest phase of the Egyptian exile.
It was Miriam who truly experienced the bitterness of galut (exile and persecution). And it was Miriam, with her woman’s capacity for endurance, perseverance and hope, who stood lonely watch over the tender, fledging life in a basket at the edge of a mammoth river, whose vigilance over “what would become of him” and his mission to bring redemption to her people never faltered.
Miriam the prophetess ... took the tambourine in her hand; and all the women followed her with tambourines and dances. And Miriam called to them: “Sing to G-d....”
Miriam brought to the Song at the Sea the intensity of feeling and depth of faith unique to womankind. Their experience of the bitterness of galut had been far more intense than that of their menfolk, yet their faith had been stronger and more enduring. So their yearning for redemption had been that much more poignant, as was their joy over its realization and their striving towards its greater fulfillment.
In Miriam's merit, the people of Israel had a well that followed them through the forty years in the desert, Be'er Miriam. The Zohar HaKadosh says that all brooks, rivers, and streams world-wide, its water source comes from Be'er Miriam.
In the dream about Nachal Kishon, Devorah HaNevia, a'h, showed me the secret authentic location of Nachal Kishon. When I asked Devorah HaNevia permission to drink the Nachal's water and she replied that anyone who merits to drink from this holy water, maintained thruout the centuries ONLY by HKB'H, will immediately purify their souls and know razei de'razin - secrets of secrets. She said that I may drink from the water and when I do, I'll be able to know the exact location of Be'er Miriam in the Kineret.
The connection between Nachal Kishon and Be'er Miriam can now be clearly understood; the water source of Nachal Kishon is from Be'er Miriam.
It is interesting to note that the Gemara teaches that water for a Mikveh cannot come from a vessel, only from rain water or a wellspring. The Gemara establishes one exception to the rule... and that is using a traveling vessel.
This exception is supernatural and the Gemara continues to say that the only thing which ever met this requirements of a travelling vessel that can be used for a Mikveh is... Be'er Miriam.
Therefore, it can now be understood why Devorah HaNevia said that whomever gets to the water of Nachal Kishon, will immediately purify their souls....
Today, as we stand at the threshold of the ultimate redemption, it is once again the woman whose song is the most poignant, whose tambourine is the most hopeful, whose dance is the most joyous. Today, as then, the redemption will be realized “in the merit of righteous women.” Today, as then, the woman’s yearning for Moshiach—a yearning which runs deeper than that of the man, and inspires and uplifts it—forms the dominant strain in the melody of redemption. Based on an address by the Lubavitch Rebbe, zs'l, Shabbat Shirah 5752 (January 18, 1992)
The great Kabbalist, Rabbi Yizchak Luria (“The Ari,” 1534-1572), writes that the last generation before the coming of Moshiach is the reincarnation of the generation of the Exodus.
Therefore, it is necessary for us to NOW say Shirat Miriam,
Let's sing now to spring up the Be'er Miriam, Nachal Kedumim, Nachal Kishon, the River from Gan Eden... to bring us to the redemption;
אָז יָשִׁיר יִשְׂרָאֵל, אֶת-הַשִּׁירָה הַזֹּאת: עֲלִי בְאֵר, עֱנוּ-לָהּ.
בְּאֵר חֲפָרוּהָ שָׂרִים, כָּרוּהָ נְדִיבֵי הָעָם, בִּמְחֹקֵק, בְּמִשְׁעֲנֹתָם; וּמִמִּדְבָּר, מַתָּנָה.
וּמִמַּתָּנָה, נַחֲלִיאֵל; וּמִנַּחֲלִיאֵל, בָּמוֹת.
וּמִבָּמוֹת, הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב--רֹאשׁ, הַפִּסְגָּה; וְנִשְׁקָפָה, עַל-פְּנֵי הַיְשִׁימֹן
Then sang Israel this song: Spring up, O well; sing to it: Ascend, O well from the stream, and bring up what you are to bring up.
A well dug by the princes (Moshe Rabenu and Aaron HaKohen, z'sl), which was carved out by nobles of the people, With the sceptre, [and] with their staves. And from the wilderness they journeyed to Mattanah;
and from Mattanah to Nachaliel; and from Nachaliel to Bamot;
and from Bamot to the valley that is in the field of Moav, to the top of Pisgah, which looks down upon the desert.
Labels: Prophet Devorah
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