Nombres 12:8

Mouth to mouth. I told him to separate from his wife. Where did I tell him? At Sinai, “Go tell them ‘Return to your tents,’ but you remain with Me here.”

In a vision, and not in riddles. “In a vision” — this is the vision of the word, for I explain My word to him in the clearest form, I do not conceal it in riddles the way it was said to Yechezkel, “Present a riddle, etc.” Perhaps [this refers to] the vision of the Divine Presence? The Torah teaches, “you cannot see My Presence.”

He gazes at the likeness of Adonoy. This is the vision of the back, according to what is said, “But you may see what is behind Me.”

About My servant, about Moshe. It does not say, ‘about My servant Moshe,’ but ‘about My servant, about Moshe’ — about My servant, even if he were not Moshe, about Moshe, even if he were not My servant, It would have been appropriate for you to have been in awe of him. Certainly since he is My servant, and the king’s servant is [as] the king. You should have said, ‘The king does not love him gratuitously.’ And if you say that I am not aware of his actions, then this (statement) is worse than the first!

Speaker with speaker have I spoken with him, who hath separated himself from the married life; but in vision, and not with mystery, revealed I Myself to him at the bush, and he beheld the likeness of My Shekinah. And why have you not feared to speak such words of My servant Mosheh?

This is the meaning of the expression פה אל פה אדבר בו, “I speak to him as if one mouth to another mouth.” When he experiences prophetic insights he does not have to take leave of his senses and be put to sleep so that his senses have first become neutralised.

ומראה, a clear vision (masculine mode of the word), something our sages refer to as “a clear picture, visual image.” (compare Yevamot 49).

ולא בחידות, neither in riddles, such as parables, sometimes even having to be helped to understand the meaning of the parables. (Zecharyah 4,5) Other prophets understood such parables without an angel being needed to help them, such as Jeremiah 1,12 who was told that he had correctly understood the vision which had been granted him in the form of a parable. Bileam also sometimes revealed the parable he himself had been shown as the Divine message (Numbers 23,7) he was revealing.

ותמונת ה' יביט, all of the aforementioned Moses experiences as a direct communication from G’d in His capacity as “hashem, i.e. the Essence.” He was distinct from Bileam who received the message not clearly formulated but only expressed in the guise of a parable.

ומדוע לא יראתם, if you have not been afraid to speak as you did this could only be due to something evil in your heart. For, if you thought that I am certainly aware of Moses’ deeds you must have mistakenly concluded that I find pleasure in the wicked. This is exactly the reverse of what you should have been thinking. You should have thought that in view of Moses’ position and the miracles he performed in My name that I would not have allowed him to do this unless I had thought that he was worthy of such a lofty position. If, perchance, you thought that I am unaware of Moses’ past deeds and that you know more about this than I do, and that is why I considered him fit for his lofty position whereas in fact he is not, you would be far more guilty of an error than the error you kept accusing Moses of.

פה אל פה אדבר בו, “I speak to him mouth to mouth;” according to Rashi, G–d told Miriam and Aaron that it was He who had expressly told Moses to divorce his wife. At the revelation as related in Deuteronomy 5,28, G–d had told Moses to send the people home to their wives, whereas He had told him: “you stand here with Me.” If that was what had transpired already then, what did Miriam and Aaron get upset about now that Moses had separated from his wife? What other choice did he have? We may have to understand what transpired as follows. Moses had separated from his wife before being told to do so. Seeing that we have a rule that we are allowed to carry out our desires, i.e. permissible desires, בדרך שאדם רוצה ליליך מוליכין אותו, “G–d lets a person pursue the choice he makes concerning his lifestyle.” [otherwise what is free will all about? Ed.] Having heard that Tzipporah had told Eldod and Meydod that Moses had already separated from her earlier, before being commanded by G–d to so, Miriam and Aaron were upset about that. They were convinced that G–d would not have commanded him to do so, unless he had indicated that he was willing to do so even without being commanded to.