This week’s parasha, Yitro, begins: “So Moses’ father-in-law, Jethro, took Tzipporah, Moses’ wife, after she had been sent away, and her two sons… to the desert where [Moses] was encamped, to the mountain of God.” (Exodus 18:2-5) After the Israelites safely made it to Mt. Sinai following the Exodus, Moses’ family returned to join him. However, we had previously read that when Moses first left Midian for Egypt before the Exodus, he had taken his family with him! (Exodus 4:20) Where did they go? Continue reading
This week’s parasha is Ki Tisa, in which we read of Moses’ return from Mt. Sinai where he had spent forty days with God. During that time, he had composed the first part of the Torah and received the Two Tablets. The Talmud (Menachot 29b) tells us of another incredible thing that happened:
…When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: “Master of the Universe, who is preventing You from giving the Torah [without these additions]?” God said to him: “There is a man who is destined to be born after many generations, and Akiva ben Yosef is his name. He is destined to derive from each and every tip of these crowns mounds upon mounds of halakhot.” [Moses] replied: “Master of the Universe, show him to me.” God said to him: “Return behind you.”
Moses went and sat at the end of the eighth row [in Rabbi Akiva’s classroom] and did not understand what they were saying. Moses’ strength waned, until [Rabbi Akiva] arrived at the discussion of one matter, and his students said to him: “My teacher, from where do you derive this?” [Rabbi Akiva] said to them: “It is an halakha transmitted to Moses from Sinai.” When Moses heard this, his mind was put at ease…
Up on Sinai, Moses saw a vision of God writing the Torah—this is how Moses himself composed the Torah, as he was shown what to inscribe by God—and he saw God adding the little tagim, the crowns that adorn certain Torah letters. Moses was puzzled by the crowns, and asked why there were necessary. God replied that in the future Rabbi Akiva would extract endless insights from these little crowns.
Moses then asked to see Rabbi Akiva, and was permitted to sit in on his class. Moses could not follow the discussion! In fact, the Talmud later says how Moses asked God: “You have such a great man, yet you choose to give the Torah through me?” At the end of the lesson, Rabbi Akiva’s students ask him where he got that particular law from, and he replied that it comes from Moses at Sinai. Moses was comforted to know that even what Rabbi Akiva would teach centuries later is based on the Torah that Moses would compose and deliver to Israel.
This amazing story is often told to affirm that all aspects of Torah, both Written and Oral, and those lessons extracted by the Sages and rabbis, stems from the Divine Revelation at Sinai, and from Moses’ own teachings. It is a central part of Judaism that everything is transmitted in a chain starting from Moses at Sinai, down through the prophets, to the Anshei Knesset HaGedolah, the “Men of the Great Assembly” and to earliest rabbis, all the way through to the present time.
What is usually not discussed about this story, though, is the deeper and far more perplexing notion that Moses travelled through time! The Talmud does not say that Moses saw a vision of Rabbi Akiva; it says that he literally went and sat in his classroom. He was there, sitting inconspicuously at the end of the eighth row. As a reminder, Moses received the Torah in the Hebrew year 2448 according to tradition, which is 3331 years ago. Rabbi Akiva, meanwhile, was killed during the Bar Kochva Revolt, 132-136 CE, less than 2000 years ago. How did Moses go 1400 years into the future?
Transcending Time and Space
In his commentary on Pirkei Avot (Magen Avot 5:21), Rabbi Shimon ben Tzemach Duran (1361-1444) explains:
Moshe Rabbeinu, peace be upon him, while standing on the mountain forty days and forty nights, from the great delight that he had learning Torah from the Mouth of the Great One, did not feel any movement, and time did not affect him at all.
As we read at the end of this week’s parasha, Moses “was there with God for forty days and forty nights; he ate no bread and drank no water, and He inscribed upon the tablets the words of the Covenant…” (Exodus 34:28) At Sinai, Moses had no need for any bodily functions. Rabbi Duran explains that from his Divine union with God, Moses transcended the physical realm. In such a God-like state, he was no longer subject to the limitations of time and space.
In this regard, Moses became like a photon of light. Modern physics has shown that light behaves in very strange ways, and does not appear to be subject to time and space. Fraser Cain of Universe Today explains how
From the perspective of a photon, there is no such thing as time. It’s emitted, and might exist for hundreds of trillions of years, but for the photon, there’s zero time elapsed between when it’s emitted and when it’s absorbed again. It doesn’t experience distance either.
Light transcends time and space. In this way, Moses was like light. And this is quite fitting, for this week’s parasha ends with the following (Exodus 34:29-33):
And it came to pass when Moses descended from Mount Sinai, and the Two Tablets of the Testimony were in Moses’ hand when he descended from the mountain, and Moses did not know that the skin of his face had become radiant while He had spoken with him. And Aaron and all the children of Israel saw Moses, and behold, the skin of his face had become radiant, and they were afraid to come near him… When Moses had finished speaking with them, he placed a covering over his face.
Moses glowed with a bright light, so much so that the people couldn’t look at him, and he would wear a mask over his face. Moses had become light. And light doesn’t experience time and space like we do. There is something divine about light. It therefore isn’t surprising that the Kabbalists referred to God as Or Ain Sof, “light without end”, an infinite light, or simply Ain Sof, the “Infinite One”. Beautifully, the gematria of Ain Sof (אין סוף) is 207, which is equal to light (אור)!
Travelling to the Future
While Moses was instantly teleported into the future, we currently have no scientifically viable way for doing so. However, the notion of travelling into the future is a regular fixture of modern science fiction, and the way it usually presents itself is through some form of “cryosleep”. This is when people are either frozen or placed into a state of deep sleep, or both, for a very long time (usually because they are flying to distant worlds many light years away), and are reanimated in the distant future. For this there is a good scientific foundation, as there are species of frogs in Siberia, for example, that are able to freeze themselves for the winter, and thaw in the spring. They can do this without compromising the integrity of their cellular structure, in a process not yet fully understood. If we could mimic this biological process, then humans, too, could potentially freeze themselves for long periods of time, “thawing” in the future. And this, too, has a precedent in the Talmud (Ta’anit 23a):
[Honi the Circle-Drawer] was throughout the whole of his life troubled about the meaning of the verse, “A song of ascents, when God brought back those that returned to Zion, we were like them that dream.” [Psalms 126:1] Is it possible for a man to dream continuously for seventy years? One day he was journeying on the road and he saw a man planting a carob tree. He asked him: “How long does it take [for this tree] to bear fruit?” The man replied: “Seventy years.” He then further asked him: “Are you certain that you will live another seventy years?” The man replied: “I found [ready-grown] carob trees in the world; as my forefathers planted these for me so I too plant these for my children.”
Honi sat down to have a meal and sleep overcame him. As he slept a rocky formation enclosed upon him which hid him from sight and he continued to sleep for seventy years. When he awoke he saw a man gathering the fruit of the carob tree and he asked him: “Are you the man who planted the tree?” The man replied: “I am his grandson.” Thereupon he exclaimed: “It is clear that I slept for seventy years!” He then caught sight of his donkey who had given birth to several generations of mules, and he returned home. He there enquired: “Is the son of Honi the Circle-Drawer still alive?” The people answered him: “His son is no more, but his grandson is still living.” Thereupon he said to them: “I am Honi the Circle-Drawer”, but no one would believe him.
He then went to the Beit Midrash and overheard the scholars say: “The law is as clear to us as in the days of Honi the Circle-Drawer”, for whenever he used to come to the Beit Midrash he would settle for the scholars any difficulty that they had. Whereupon he called out: “I am he!” but the scholars would not believe him nor did they give him the honour due to him. This hurt him greatly and he prayed [for death] and he died…
Honi HaMa’agel, “the Circle-Drawer”, who was renowned for his ability to have his prayers answered, entered a state of deep sleep for seventy years and thereby journeyed to the future! This type of time travel is, of course, not true time travel, and he was unable to go back to his own generation. He prayed for death and was promptly answered.
Travelling back in time, meanwhile, presents far more interesting challenges.
Back to the Future
In 2000, scientists at Princeton University found evidence that it may be possible to exceed the speed of light. As The Guardian reported at the time, “if a particle could exceed the speed of light, the time warp would become negative, and the particle could then travel backwards in time.” This is one of several ways proposed to scientifically explain the possibility of journeying back in time.
The problem with this type of travel is as follows: what happens when a person from the future changes events in the past? The result may be what is often referred to as a “time paradox” or “time loop”. The classic example is a person who goes back to a time before they were born and kills their parent. If they do so, they would never be born, so how could they go back in time to do it?
Remarkably, just as I took a break from writing this, I saw that my son had brought a book from the library upstairs. Out of over 500 books to choose from, he happened to bring Harry Potter and the Prisoner of Azkaban. Now, he is far too young to have read it, or to even known who Harry Potter is. And yet, this is the one book in the Harry Potter series—and possibly the one book in our library—that presents a classic time paradox!
In Prisoner of Azkaban, we read how Harry is about to be killed by a Dementor when he is suddenly saved by a mysterious figure who is, unbeknownst to him, his own future self. After recovering from the attack, he later gets his hands on a “time turner” and goes back in time. It is then that he sees his past self about to be killed by a Dementor, and saves his past self. The big problem, of course, is that Harry could have never gone back in time to save himself had he not already gone back in time to save himself in the first place!
Perhaps a more famous example is James Cameron’s 1984 The Terminator. In this story, John Connor is a future saviour of humanity who is a thorn in the side of the evil, world-ruling robots. Those evil robots decide to send one of their own back to a time before John Connor was born in order to kill his mother—so that John could never be born. Aware of this, Connor sends one of his own soldiers back in time to protect his mother. The soldier and the mother fall in love, and the soldier impregnates her, giving birth to John Connor! In other words, future John Connor sent his own father back in time to protect his mother and conceive himself! This is a time paradox.
Could we find such a time paradox in the Torah? At first glance, there doesn’t appear to be anything like this. However, a deeper look reveals that there may be such a case after all.
When God Wanted to “Kill” Moses
In one of the most perplexing passages in the Torah, we read that when Moses took his family to head back to Egypt and save his people, “God encountered him and sought to kill him.” (Exodus 4:24) To save Moses, his wife Tziporah quickly circumcises their son, sparing her husband’s life. The standard explanation for this is that Moses’ son Eliezer was born the same day that he met God for the first time at the Burning Bush. Moses spent seven days communicating with God, then descended on the eighth day and gathered his things to go fulfil his mission.
However, the eighth day is when he needed to circumcise his son, as God had already commanded his forefather Abraham generations earlier. Moses intended to have the brit milah when they would stop at a hotel along the way, but got caught up with other things. An angel appeared, threatening Moses for failing to do this important mitzvah, so Tziporah took the initiative and circumcised her son. Alternatively, some say it was the baby whose life was at risk.
Whatever the case, essentially all the commentaries agree that God had sent an angel to remind Moses of the circumcision. Who was that angel? It may have been a persecuting angel, and some say he took the form of a frightening snake. Others, like the Malbim (Rabbi Meir Leibush Weisser, 1809-1879) say it was an “angel of mercy” as Moses was entirely righteous and meritorious. Under the circumstances, one’s natural inclination might point to it being the angel in charge of circumcision, as suggested by Sforno (Rabbi Ovadiah ben Yakov, 1475-1550). Who is the angel in charge of circumcision? Eliyahu! In fact, Sforno proposes that the custom of having a special kise kavod, chair of honour, or “chair of Eliyahu” (though Sforno doesn’t say “Eliyahu” by name), might originate in this very Torah passage. Every brit milah today has such an Eliyahu chair, for it is an established Jewish tradition that the prophet-turned-angel Eliyahu visits every brit.
Yet, Eliyahu could not have been there at the brit of Moses’ son, for Eliyahu would not be born for many years! Eliyahu lived sometime in the 9th century BCE. He was a prophet during the reign of the evil king Ahab and his even-more-evil wife Izevel (Jezebel). The Tanakh tells us that Eliyahu never died, but was taken up to Heaven in a fiery chariot (II Kings 2). As is well-known, he transformed into an angel.
The Zohar (I, 93a) explains that when Eliyahu spoke negatively of his own people and told God that the Jews azvu britekha, “have forsaken Your covenant” (I Kings 19:10), God replied:
I vow that whenever My children make this sign in their flesh, you will be present, and the mouth which testified that the Jewish people have abandoned My covenant will testify that they are keeping it.
He henceforth became known as malakh habrit, “angel of the covenant” (Pirkei D’Rabbi Eliezer, 29), a term first used by the later prophet Malachi (3:1).
If Eliyahu is Malakh haBrit, and is present at every circumcision, does this only apply to future circumcisions after his earthly life, or all circumcisions, even those before his time? As an angel that is no longer bound by physical limitations, could he not travel back in time and be present at brits of the past, too? God certainly does transcend time and space, and exists in past, present, and future all at once. This is in God’s very name, a fusion of haya, hoveh, and ihyeh, “was, is, will be”, all in one (see the Arizal’s Etz Chaim, at the beginning of Sha’ar Rishon, anaf 1). And we already saw how God could send Moses to the distant future and bring him right back to the past. Could He have sent Eliyahu back to the brit of Moses’ son? Such a scenario would result in a classic time loop. How could Eliyahu, a future Torah prophet, save Moses, the very first Torah prophet? Eliyahu could not exist without Moses!
It is important to note here that there were those Sages who believed that Eliyahu was always an angel, from Creation, and came down into bodily form for a short period of time during the reign of Ahab. This is why the Tanakh does not describe Eliyahu’s origins. It does not state who his parents were, or even which tribe he hailed from. Others famously state that “Pinchas is Eliyahu”, ie. that Eliyahu was actually Pinchas, the grandson of Aaron. Pinchas was blessed with eternal life, and after leaving the priesthood, reappeared many years later as Eliyahu to save the Jewish people at a difficult time. He was taken up to Heaven alive as God promised. In the Torah, we read how God blessed Pinchas with briti shalom (Numbers 25:12). Again, that key word “brit” appears—a clue that Pinchas would become Eliyahu, malakh habrit.
While it is hard to fathom, or accept, the possibility of an Eliyahu time paradox, there is one last time paradox that deserves mention. And on this time paradox, all of our Sages do agree.
The Paradox of Teshuva
When we read our Sages description of the process of teshuva, “repentance”, it is hard not to notice the inherent time paradox lying within. In multiple places, our Sages state that when a person truly repents, the sins of their past are expunged from their record. They are not only erased, but it is as if they never happened to begin with. Some go further and state that not only are the sins completely erased, they transform into merits! (Yoma 86b) In other words, it is almost as if one’s soul travelled back in time and, when presented with that same challenge, actually fulfilled a mitzvah instead! It is much like the classic literary version of a hero going back in time to fix an old mistake. This is the tremendous power of teshuva. It may be the closest any of us will ever come to time travel.
That same page of Talmud goes further in saying that one who truly repents lengthens one’s life. To explain, when a person sins it may be decreed in Heaven that their life will be cut short. When they repent, the sin is erased and so is the decree, so their life is re-extended. Imagine such a parallel in the physical world: a person is a smoker or heavy drinker for decades, then quits and “repents”, and all the damage done to the cells and organs of their body simply vanish. They are instantly as good as new! It doesn’t happen in the physical world, but it does in the spiritual world. Repentance for the past actually has a real impact on one’s future, rewriting one’s destiny, much like time travel.
Finally, that same page of the Talmud states that one who truly repents hastens the Redemption. The Sages reaffirm countless times that the arrival of the Redemption is based solely on our merits. If Israel only “hearkens to His voice”, the Redemption would come “today” (Sanhedrin 98a). The fact that so much time has passed and Mashiach has still not come is a result of our own sins. By wholeheartedly repenting, we wipe away those sins of the past. Like time travel, this rewrites our destiny—our history—and we thereby hasten the Redemption.
Towards the end of this week’s Torah portion, Beha’alotcha, we read that “Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married, for he had married a Cushite woman.” (Numbers 12:1) This verse brings up many big questions, and the Sages grapple with its meaning. Who is this Cushite woman? When did Moses marry her? Why did Miriam and Aaron speak “against” Moses because of her? Why the superfluous phrasing of mentioning twice that he married the Cushite woman? What does “Cushite” even mean?
Traditionally, there are two main ways of looking at this passage: either Moses actually took on a second wife in addition to his wife Tzipporah, or the term “Cushite” simply refers to Tzipporah herself. The second interpretation is problematic, since we know Tzipporah was a Midianite, not a Cushite. The term “Cushite” generally refers to the people of Cush, or Ethiopia, and more broadly refers to all black people or Africans. Scripture does connect the Cushites with the Midianites in one verse (Habakkuk 3:7), which some use as proof that the Midianites were sometimes referred to as Cushites, or had particularly dark skin.
Rashi (Rabbi Shlomo Itzchaki, 1040-1105) prefers the second interpretation. He says that Tzipporah was called a “Cushite” because she was very beautiful. He cites Midrash Tanchuma in stating that just as everyone can immediately identify a black person (Cushite), everyone immediately recognized the incomparable beauty of Tzipporah. The same Midrash offers another possibility: apparently if a person had a very beautiful child in those days, they would call them “Cushite” to ward off the evil eye. This suggests that a Cushite was not considered beautiful at all, yet Rashi provides a numerical proof that Cushite does indeed mean “beautiful”, since the gematria of Cushite (כושית) is 736, equal to “beautiful in appearance” (יפת מראה), the term most frequently used in the Torah to describe beauty.
If the Cushite is Tzipporah, then why did Miriam and Aaron suddenly have a problem with her? Rashi cites one classic answer: because Moses had become so holy—recall how after coming down Sinai, his skin glowed with such a blinding light that he had to wear a mask over his face—he had essentially removed himself from this material world. This means he was no longer intimate with his wife Tzipporah. Miriam had learned of this, and thought Moses was in error for doing so.
Unlike certain other religions, Judaism does not preach celibacy, and does not require complete abstinence to remain holy and pure. Conversely, Judaism holds that sexual intimacy is an important aspect of spiritual growth. The famous Iggeret HaKodesh (the “Holy Letter”, often attributed to the Ramban, Rabbi Moshe ben Nachman, 1194-1270, but more likely written by Rabbi Joseph Gikatilla, 1248-1305) writes that it is specifically during sexual union (if done correctly) that a man and woman can bring down and experience the Shekhinah, God’s divine presence.
As such, Miriam and Aaron came to their little brother and admonished him for separating from his wife. This is why the Torah goes on to state that “They said, ‘Has God spoken only to Moses? Hasn’t He spoken to us too?’” (Numbers 12:2) Miriam and Aaron argued that they, too, were prophets, and they clearly had no need to separate from their own spouses! Moses was so humble and modest that he did not respond at all: “…Moses was exceedingly humble, more so than any person on the face of the earth.” (Numbers 12:3)
God immediately interjected and summoned Miriam and Aaron to the Ohel Mo’ed, the “Tent of Meeting”, where He regularly conversed with Moses. God told them:
If there be prophets among you, I will make Myself known to him in a vision; I will speak to him in a dream. Not so My servant Moses; he is faithful throughout My house. With him I speak mouth to mouth; in [plain] sight and not in riddles, and he beholds the image of the Lord…
God makes it clear to Miriam and Aaron that although they are also prophets, they are nowhere near the level of Moses. In all of history, Moses alone was able to speak to God “face to face”, while in a conscious, awake state. All other prophets only communed with God through dreams or visions, while asleep or entranced.
By juxtaposing the fact that Moses was the humblest man of all time, and also the greatest prophet of all time, the Torah may be teaching us that the key to real spiritual greatness is humility. Moses had completely destroyed his ego, and so he merited to be filled with Godliness. Fittingly, the Talmud (Sotah 5a) states that where there is an ego, there cannot be a Godly presence, because a person with a big ego essentially sees themselves as a god—and there cannot be two gods! “Every man in whom there is haughtiness of spirit, the Holy One, blessed be He, declares: ‘I and he cannot both dwell in the world.’”
Moses Had a Black Wife
The explanation above is certainly a wonderful one, yet it is hard to ignore the plain meaning of the text: that Moses actually married a Cushite woman. The repetitive phrasing of the verse seems like it really wants us to believe he had taken another wife. And many of the Sages agree. However, Moses hadn’t married her at this point in time, but many years earlier. The Midrash describes in great detail what Moses was up to between the time that he fled Egypt and arrived in Midian. After all, he had fled as a young man, and returned to Egypt nearing his 80th year. What did he do during all those intervening decades?
The Midrash (Yalkut Shimoni, Shemot 168) says that Moses initially fled to Cush. At the time, the Cushites had lost their capital in a war and were unsuccessful in recapturing it. Their king, named Koknus (קוקנוס, elsewhere called Kikanos or Kikianus), fought a nine-year war that he was unable to win, and then died. The Cushites sought a strong ruler to help them finally end the conflict. They chose Moses, presumably because he had fought alongside the Cushites and had a reputation as a great warrior. Moses did not disappoint, and devised a plan to win the war and recapture the Cushite capital. (His enemy was none other than Bilaam!) The grateful Cushites gave Moses Koknus’ royal widow for a wife, and placed him upon the throne.
This Midrash is very ancient, and was already attested to by the Jewish-Roman historian Josephus (37-100 CE). Josephus writes (Antiquities, II, 10:239 et seq.) a slightly different version of the story, with Moses leading an Egyptian army against the Cushites. The Cushite princess, named Tharbis, watches the battle and falls in love with the valiant Moses. She goes on to help him win the battle, and he fulfils his promise in return to marry her. In some versions, Moses eventually produces a special ring that causes one to forget certain events, and puts it upon Tharbis so that she can forget him. He then returns to Egypt.
So, Moses married a Cushite queen. Yet, he remembered “what Abraham had cautioned his servant Eliezer” about intermarriage, and abstained from touching her. (If you are wondering how Moses later married Tzipporah, who was not an Israelite, remember that the Midianites are also descendants of Abraham through his wife Keturah, see Genesis 25:2. Thus, Moses still married within the extended family of Abrahamites.) Although Moses married the Cushite queen, he never consummated the marriage. The Midrash says he reigned over a prosperous Cush for forty years until his Cushite wife couldn’t take the celibacy anymore and complained to the wise men of Cush. Moses abdicated his throne and finally left Ethiopia. He was 67 years old at the time.
All of this was kept secret until it came out publicly in this week’s parasha. This is a terrific version of the story, but it doesn’t answer why Miriam and Aaron complained to Moses. For this we must look to the mysticism of the Arizal.
Soulmates of Moses
The Arizal cites the above Midrash in a number of places (see Sefer Likutei Torah and Sha’ar HaPesukim on this week’s parasha, as well as Sha’ar HaMitzvot on parashat Shoftim). He explains that both Tzipporah and the Cushite were Moses’ soulmates. This is because Moses was a reincarnation of Abel, who had two wives according to one tradition. This was the reason for the dispute between Cain and Abel, resulting in the latter’s death. Cain was born with a twin sister, and Abel was born with two twin sisters (otherwise, with whom would they reproduce?) Cain reasoned that he should have two wives since he was the older brother, and the elder always deserves a double portion. Abel reasoned that he should have the second wife since, after all, she was his twin! Cain ultimately killed Abel over that second wife.
Therefore, the Arizal explains that Cain reincarnated in Jethro, and Abel in Moses. This is why Jethro gave his daughter Tzipporah to Moses, thus rectifying his past sin by “returning” the wife that he had stolen.* Moses’ other spiritual twin was the Cushite woman. The Arizal states that Miriam and Aaron were aware of this, and were frustrated that Moses did not consummate his marriage to the Cushite, for she was his true soulmate! Apparently, after the Exodus Moses summoned the Cushite woman and she happily joined the Israelites and converted to Judaism. However, this was after his time on Sinai, when he had become entirely holy, so it was too late to consummate the marriage. When Miriam heard about this, she brought the complaint to Moses.
And so, whatever the case may be, the crux of the matter is Moses’ separation from his wife (or wives). Having said all that, there is a third possibility. This comes from a simple reading of the Torah text, and the lesson that we learn from it is particularly relevant today.
Black or White
When we read the first two verses of Numbers 12 in isolation, we might be led to believe that Miriam and Aaron had a problem with Moses marrying a black woman. Was there a hint of racism in their complaint, or did they just genuinely wonder whether an Israelite was allowed to marry a black person? Either way, we see how perfectly the punishment fits the crime: “… Behold, Miriam was afflicted with tzara’aat, [as white] as snow.” (Numbers 12:10)
If the issue was about Moses separating from his wife, it isn’t clear why Miriam would be punished with tzara’at (loosely translated as “leprosy”). Rashi, for one, does not seem to offer a clear explanation why this in particular was her punishment. Of course, we know that God doesn’t really “punish”, and simply metes out justice, middah k’neged middah, “measure for measure”. It is therefore totally fitting that in complaining about Moses taking a black woman as a wife, Miriam’s own skin is turned white “like snow”. Perhaps God wanted to remind her that she is not so white herself.
We can learn from this that there really is no place for racism in Judaism. In fact, God explicitly compares the Israelites to the Cushites (Amos 9:7), and maintains that He is not the God of the Jews alone, but the God of all peoples: “‘Are you not as the children of the Cushites unto Me, O children of Israel?’ Said Hashem. ‘Have I not brought up Israel out of the land of Egypt, [just as I brought] the Philistines from Caphtor, and Aram from Kir?’” Among a list of nine holy people that merited to enter Heaven alive, without ever dying, the Sages include a Cushite man named Eved-Melekh (Derekh Eretz Zuta 1:43, see Jeremiah 39:16).
At the end of the day, there is no reason to hold prejudice against anyone, or discriminate against any individual at all, as the Midrash (Yalkut Shimoni, Shoftim 42) clearly states:
I bring Heaven and Earth to witness that the Divine Spirit may rest upon a non-Jew as well as a Jew, upon a woman as well as a man, upon a maidservant as well as a manservant. All depends on the deeds of the particular individual.
*The Arizal actually writes how Cain reincarnated in three people: Korach, Jethro, and the Egyptian taskmaster that Moses killed before fleeing Egypt. The rectification for the improper dispute between Cain and Abel was rectified in the dispute between Korach and Moses, with Moses’ victory. The rectification for the stolen wife was fulfilled by Jethro. And the rectification for Cain murdering Abel was that Moses, in return, killed the Egyptian taskmaster. Thus, all the rectifications were complete. We can see a hint in the name Cain (קין) to his three future incarnations: the ק for Korach (קרח), the י for Jethro (יתרו), and the ן for the Egyptian, whose name we don’t know but perhaps it started with a nun!