[Par-reg] Parshat Chukat - Mei Meriva
Menachem Leibtag
tsc at bezeqint.net
Wed Jul 6 09:42:17 EDT 2005
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT CHUKAT - Mei Meriva
Ask most anyone:
* What was Moshe Rabeinu's 'sin' at Mei Meriva?
They will answer: He hit the rock instead of talking to it.
* What was his punishment?
They will answer: He was not allowed to enter Eretz Yisrael.
* Does this punishment seem fair?
They'll say: No, but God must be extra strict with tzadikim.
Even though there is nothing 'wrong' about any of the
above answers, they certainly 'oversimplify' a very complex
topic.
In this week's shiur, as we carefully analyze the story
of Mei Meriva, we will see how and why there are many other
ways to understand both Moshe's 'sin' and his 'punishment'.
In Part One, we undertake a careful textual analysis to
explain why there are so many different opinions. In Part Two,
we re-examine this entire topic from a 'wider angle' to show
how Moshe may not have sinned after all.
INTRODUCTION
Rashi's explanation - that Moshe is punished for hitting
the rock instead of talking to it - is definitely the most
popular explanation of Moshe's sin. However, just about every
other commentator disagrees and offers a different reason
instead. For example:
* IBN EZRA -
claims that he hit the rock TWICE, instead of once;
* RAMBAM -
argues that Moshe 'lost his temper' and spoke harshly;
* RAMBAN - (quoting Rabeinu Chananel)
explains that Moshe was not careful in his speech, for he
said: "can WE get water from this rock?" instead of saying:
"can GOD get water from this rock?".
In fact, Abrabanel (commenting on Devarim 1:37)
summarizes some TEN different opinions; and proves why each
one is incorrect.
There is a very simple reason why we find such a variety
of opinion. Even though the Torah tells us WHY Moshe and
Aharon were punished, we are never told WHAT they did wrong.
To appreciate this distinction, let's carefully note how the
Torah informs us of their punishment:
"...because you did not 'believe' in Me ["lo he'emantem
bi"] to sanctify Me in the eyes of Bnei Yisrael, therefore you
will not lead Bnei Yisrael into the land...." (see 20:12)
[Note that this is a very difficult pasuk to translate.
(Note as well that just about every English translation
translates this pasuk in a different manner.]
Clearly, this pasuk implies that Moshe & Aharon did
something wrong, but it doesn't tell us precisely WHAT that
was. Nevertheless, because this pasuk forms the conclusion of
the Mei Meriva story, we can safely assume that somewhere
within that incident there must be a flaw in their behavior.
Therefore, all the commentators scrutinize the psukim that
describe that event, in search for some action that would
warrant this punishment.
To appreciate their various conclusions, let's begin by
doing exactly what they did, i.e. let's carefully study those
psukim that immediately precede the punishment - Bamidbar 20:7-
11.
This is very important methodological point. Our assumption
is that the variety of conclusions stems from the analysis of
these psukim by each commentator [="parshanut"], and not from
a variance in passed down traditions [="mesora"] from
generation to generation since the time of Chumash. This
assumption not only explains why there are so many different
opinions, it also explains why each new generation continues
to study Chumash in search of additional possible
explanations.
THE FIVE COMMANDMENTS!
As you review 20:7-11, note how 20:7-8 describes God's
command to Moshe and Aharon; while 20:9-11 describes its
fulfillment.
Therefore, it should be quite simple to figure out what
they did wrong. We simply need to compare what God had
commanded - to what Moshe actually did! Let's begin with
God's instructions to Moshe, noting how they contains several
explicit commands:
"And God spoke to Moshe saying: TAKE the staff, and GATHER
the congregation together, you and Aharon your brother, and
SPEAK to the rock before their eyes that it should give
water, and TAKE OUT for them water from the rock, and GIVE
DRINK to the people and their animals." (20:7-8)
Review these psukim one more time, paying attention to
the FIVE commands that Moshe (and Aharon) must execute:
(1) TAKE the staff;
(2) GATHER the congregation;
(3) SPEAK to the rock... and it will give water;
(4) TAKE OUT for them water from the rock;
(5) GIVE DRINK to the people.
Note how each of these five commands contains an active
verb, and hence requires that Moshe take a specific action.
[In other words, Moshe must (1) TAKE the staff, (2) GATHER the
people, and (3) SPEAK to the rock, etc.]
However, there appears to be a contradiction between the
third and the fourth command (concerning how the water would
be taken out of the rock).
According to command #3, Moshe should speak to the rock,
whereupon it should immediately start giving its water. But
the next command (#4) is for Moshe to 'take water out of the
rock' (without explaining HOW he should do it). But if by
SPEAKING to the rock (3) the rock will already be giving its
water, how can Moshe fulfill command (4) to TAKE OUT water
from the rock? The rock is already giving its water - so what
would command (4) entail?
As we continue our analysis, keep this question in mind.
FOLLOWING INSTRUCTIONS
The next step of our analysis will help us understand the
underlying reason for the various opinions. We begin our
analysis (of 20:9-11) to see how Moshe fulfilled (or didn't
fulfill) each of these five commands.
We will compare each command to its execution in search
of any slight variance that could be considered a lack of
"emunah" that would warrant such a severe punishment (as
described in 20:12).
COMMAND #1 - "TAKE the staff"; (20:8)
MOSHE'S EXECUTION:
"And Moshe TOOK the staff from before the Lord, as God had
commanded him..." (20:9)
Nothing seems to be wrong here, after all the pasuk
itself testifies: "as God commanded him". Certainly, this
could not be a sin. [Later in the shiur we will return to
this pasuk.]
====
COMMAND #2 - GATHER the "eydah" (congregation)... (20:8)
MOSHE'S EXECUTION:
"And Moshe and Aharon GATHERED the "kahal" (congregation)
people together in front of the rock..." (20:10)
Here again, nothing appears to have been done wrong.
[There is slight discrepancy between "kehal" and "eydah", but
these two words in Chumash are usually synonymous. [It should
be noted that Malbim disagrees.]
=====
COMMAND #3 - SPEAK to the rock that it should give water...
MOSHE'S EXECUTION:
"...And he [Moshe] said to THEM (i.e. to the people): Listen
here you rebellious people, is it possible that WE can take
water from this rock?" (20:10)
Here we finally find our first major problem. Even
though God had instructed Moshe to speak TO the rock- so that
it would give water; instead Moshe speaks to the PEOPLE -
ABOUT the rock (that it would give water)! Therefore, most of
the commentators [Rashi, Rambam, Ramban, Rashbam] will find
fault with some aspect of Moshe's behavior in this pasuk
(which will be discussed below).
====
COMMAND #4 - TAKE OUT for them water from the rock... (20:8)
MOSHE'S EXECUTION:
"... and Moshe lifted his hand and HIT the rock with his
staff TWO times, then much water came out..." (20:11)
Even though RASHI claims that this is Moshe's primary
transgression [for he hit the rock INSTEAD of 'talking' to
it], based on this careful comparison it becomes clear why
other commentators disagree. After all, God commanded him to
'take out water', but didn't tell him HOW to accomplish this.
It seems as though Moshe understood that he was supposed to
use his staff to do so (as he had done forty years earlier).
Furthermore, God had commanded him to 'take his staff' (i.e.
command #1) -if he wasn't supposed to hit the rock, why was he
commanded to take his staff? Ibn Ezra advances this argument,
and concludes instead that Moshe erred by hitting the rock
TWICE instead of once.
======
COMMAND #5 - Give drink to the people and their animals.
(20:8)
MOSHE'S EXECUTION:
"...and the people and their animals drank. (20:11)
Clearly, Moshe does nothing wrong in this final stage. After
all, we surely don't expect Moshe to 'pour drinks' for
everyone; rather he fulfills this command by allowing the
people to gather the water for their needs.
=====
This analysis shows that the primary problem in Moshe's
behavior lies somewhere between his execution of commands 3 &
4. Let's return to our discussion of command #3. Recall how
God had instructed Moshe:
"SPEAK to the rock and [or that] it should [or will] give
water..."
[Note the two possible translations.]
Considering that we never find that Moshe actually talked
to the rock (and based on the above parallel comparison), we
must conclude that the following phrase is Moshe's execution
of this command:
"...And he [Moshe] said to THEM (i.e. to the people): Listen
here you rebellious people, is it possible that we can take
water from this rock?" (20:10)
At first glance, it even appears as though there may have
been a small 'misunderstanding'. As we explained above, even
though God had instructed Moshe to speak TO the rock, instead
Moshe speaks to the people ABOUT the rock. At this point,
there are three different approaches that one can follow:
a) Moshe indeed misunderstood what God wanted.
Hence his transgression would fall under the category of
"shogeg" - an unintentional sin / see Rashbam.
b) Moshe understood God's command; but acted differently.
In other words, he acted defiantly [="mayzid" - an
intentional transgression]. This leads Rashi to his
conclusion that Moshe hit the rock instead of speaking to
it.
c) Moshe acted properly (in this regard), and understood God's
command.
In other words, speaking to the people about the rock was
precisely what God commanded. As Ramban explains, in the
phrase "v'dbartem EL ha'sela" - the word "el" should be
understood as "odot" (about). God commands Moshe to speak to
the people ABOUT the rock THAT it should give water; and that
is exactly what Moshe does!
Even though this third possibility (that this was indeed
God's intention) may seem a bit 'stretched', it definitely can
be supported from the next commandment: "And you shall TAKE
OUT water for them from the rock" (see 20:8). As we pointed
out earlier, this fourth command implies that Moshe must now
do something to 'take out' water from the rock.
Therefore, it is possible that hitting the rock was
exactly what God expected Moshe to do. After all, this is
exactly how God had instructed him to take water from the
'rock at Chorev' many years earlier (see Shmot 17:6).
Furthermore, once Moshe understands that 'speak TO the rock'
means 'speak ABOUT the rock' then obviously "take out water"
must imply to take a certain action to extract the water -
i.e. to hit the rock! Certainly, it would be no less of a
miracle now than it was forty years earlier!
Because of these considerations, all of the commentators
(except Rashi) must search elsewhere for a flaw in Moshe's
behavior. For example, Rambam and Ramban take issue with how
Moshe's words his rebuke:
"...And he [Moshe] said to them: Listen here you rebellious
people, is it possible that WE can take water from this
rock?" (20:10)
Rambam takes issue with the TONE of this rebuke, while
Ramban takes issue with its CONTENT.
RAMBAM claims that the tone of Moshe's statement -
"listen you rebels..." - reflects an unnecessary anger which
caused a "chillul Hashem" (a desecration of God's Name). [See
Rambam in "shmoneh perakim", or simply see its quote by Ramban
in his pirush to 20:7.]
RAMBAN claims that Moshe caused a "chilul Hashem" by
saying 'we' in their rhetorical question - "is it possible
that WE can take out water from this rock". This 'careless'
statement may have caused the people to conclude that it was
Moshe and Aharon (and not God) who cause the water to come out
from the rock.
[See Ramban 20:7 in name of Rabeinu Chananel.]
Nonetheless, it remains possible to understand that
Moshe's rebuke in this pausk was entirely in order. This
leads Ibn Ezra to find fault in the next stage:
"... and Moshe lifted his hand and HIT the rock with his
staff TWO times, then much water came out..." (20:11)
After refuting all of the other opinions, Ibn Ezra finds
Moshe's flaw in the fact that he hit the rock TWICE instead of
only once. [It seems that according to Ibn Ezra, this reason
'wins by default'. Note that Ramban (towards the end of his
commentary) also supports this opinion - to a certain extent.]
Thus, by careful comparing Moshe's execution of each of
God's commands, we are able to find the underlying reason for
the opinions of Rashi, Ibn Ezra, Rambam, Rashbam, Ramban, etc.
Nonetheless, no matter how we explain WHAT Moshe's sin
was, a more fundamental question remains - i.e. WHY was his
punishment so severe?
PART TWO -- DID MOSHE DO ANYTHING 'WRONG' ?
From the above analysis, a very interesting possibility
arises. If we combine all of the reasons advanced by each
commentator to reject the other interpretations - we could
conclude that Moshe did nothing wrong at all!
[See the commentaries of Ibn Ezra, Ramban, and Abrabanel on
this sugya. Each of them present very convincing arguments
why all of the other opinions are wrong.]
In fact, Abrabanel himself raises this possibility, then
he advances his own opinion (based on Devarim 1:37) that Moshe
& Aharon are really being punished for earlier sins - Moshe
for "chet ha'mergalim" and Aharon for "chet ha'egel". Mei
Meriva, he explains, serves as a kind of 'cover-up' to
differentiate between Moshe & Aharon's punishment, and the
punishment of the nation.
Nonetheless, his interpretation remains difficult because
the text states explicitly that Moshe is punished because of
the events that took place at MEI MERIVA! [See not only here
in 20:12-13, but also in 20:24, 27:14 and Devarim 32:51.]
Therefore, we should be quite reluctant to look for the
PRIMARY reason elsewhere.
But, where else can we look to find Moshe's sin? On the
one hand, it must be related to the events of Mei Meriva, but
when we examined those psukim, it was very hard to pinpoint a
'sin'; and certainly not a sin severe enough to deserve such a
harsh punishment.
To answer this question, we must first take a closer look
at precisely WHAT their punishment was.
CRIME & PUNISHMENT
It is commonly understood that Moshe and Aharon's
punishment is that they are forbidden from ENTERING the land
of Israel. However, this popular assumption is not precise.
Let's take a look once again how the Chumash explains their
punishment:
"And God told Moshe... because you did not trust Me
enough to sanctify Me... therefore you shall NOT LEAD THIS
NATION into the LAND which I promised them... " (20:12)
Note, that God doesn't say that they cannot enter the
Land; rather they cannot LEAD the people into the Land. In
other words, Moshe and Aharon are not being punished as
INDIVIDUALS, rather as NATIONAL LEADERS. As such, their 'sin'
must relate in some manner to a flaw in their leadership
traits.
In fact, the very pasuk that explains their punishment
already hints to a flaw in leadership:
"...BECAUSE you did not trust in Me enough TO SANCTIFY ME in
the eyes of Bnei Yisrael... (20:12)
God's statement implies that He had expected Moshe and
Aharon to take the rebellion at Mei Meriva and somehow create
from it a "kiddush Hashem" - a sanctification of God's Name.
Therefore, to find that 'sin', we must examine the Mei Meriva
once again, in search of leadership crisis. But this time, we
must begin by studying those events from their onset.
LET'S START FROM THE VERY BEGINNING
Recall that the Mei Meriva incident began when Bnei
Yisrael encountered a terrible water shortage immediately upon
their arrival at Midbar Tzin. Let's begin our study by taking
a closer look at how the Torah described that crisis:
"And Bnei Yisrael arrived at Midbar Tzin... but there was
not enough water for the people, and they gathered against
Moshe and Aharon. They argued with Moshe saying: It would had
been better had we died with our brethren "lifnei Hashem"
[before God]... So - why did you bring us to this desert to
die?...and why did you take us out of Egypt to bring us to
this terrible place... - there are no fruits here and there is
no water to drink." (see 20:1-5)
Not only did Bnei Yisrael ask for water, they expressed
their total disgust with the entire process of Yetziat
Mitzraim. Even though they direct these harsh complaints to
Moshe and Aharon, they can be understood no less as a
complaint against God; questioning not only His ability to
save them, but also the very purpose of their special
relationship.
How should Moshe and Aharon respond to these blasphemous
complaints? Should they not argue by defending God? Should
they not encourage the people to remain faithful?
Instead, Chumash describes what appears to be a rather
'pathetic' reaction:
"And Moshe and Aharon came to the Ohel Moed [in fear] from
the congregation, and they fell on their faces..." (20:6)
One could suggest that already at this stage a leadership
crisis has unfolded. To clarify this point, let's compare
this event to the parallel incident that took place when Bnei
Yisrael complained for water at Refidim many years earlier
(see Shmot 17:1-7). Note Moshe's immediate response (at that
time) to an almost identical complaint:
"mah trivun iy'madi, mah t'nasun et Hashem" -Why are you
arguing with me, why are you TESTING God? (see 17:2)
At Refidim, Moshe immediately challenged the people -
reprimanding them how their complaint reflected a lack of
faith in God. Afterward, when the people continued to
complain, Moshe cries out to God, begging for a solution (see
17:4).
In contrast, at "Mei Meriva" Moshe's reaction is quite
different. Instead of confronting these almost identical
complaints, Moshe & Aharon immediately 'run away' to the Ohel
Moed and 'fall on their faces' (20:6). [Even if this means
that they prayed - is this a time for prayer? Compare with
Shmot 14:15 and its context!]
Was 'running away' the proper reaction? Should they not
have assured the people that God will indeed take care of
their needs. Should they not have challenged the people's
irreverent statement that "it would have been better had they
remained in Egypt"?
One could suggest that already at this early stage in the
narrative - Moshe & Aharon have already 'failed' as national
leaders, for they do not SANCTIFY God's name when the
opportunity arose. In fact, this may be precisely what God is
referring to when He states: "because you did not trust Me
enough to sanctify Me in the eyes of Bnei Yisrael..." (20:12).
Even though God immediately gives Moshe & Aharon specific
instructions on how to deal with the situation, it is already
too late. As soon is the incident is over, even though Moshe &
Aharon may have properly fulfilled all of God's instructions
when hitting the rock, God informs them that their days as the
nation's leaders are numbered. Before Bnei Yisrael will begin
their conquest of Eretz Canaan, it will be necessary to
appoint new leadership.
[Note that later in Sefer Devarim when Moshe begs that he be
allowed see the land (3:23-26), he does not ask to LEAD,
only to ENTER and see for himself.]
However, if this interpretation is correct, why do we
need the story of 'hitting the rock' (20:7-11) in between? Let
the Torah first inform us of Moshe's punishment, and then let
God provide water for the people.
To answer this question, and to understand this entire
incident in its wider perspective, we must turn back a few
pages to a related event in Parshat Korach.
WHOSE STAFF IS IT?
To our surprise, the key to understanding this
complicated sugya lies in its connection to Parshat Korach! To
appreciate that connection, let's pay careful attention to how
the narrative continues (after Moshe & Aharon run away to the
Ohel Moed):
"And God spoke to Moshe saying: "kach et ha'mateh" - take
THE STAFF and gather the people..." (see 20:8)
It is commonly assumed that Moshe is instructed to takes
his own staff, i.e. the very same staff with which he brought
the plagues; split the sea; and brought forth water from the
rock at Chorev; etc.
However, it cannot be Moshe's own staff, for the pasuk
states explicitly:
"And Moshe took the staff - M'LIFNEI HASHEM - from before
God, as God had commanded him..." (20:9)
In Chumash, "lifnei Hashem" usually refers to in front of
the ARON, i.e. the ark of the covenant located in the holiest
domain of the Mishkan (see Shmot 29:11,42;30:8; etc.). Surely,
Moshe would not keep his staff "lifnei Hashem"! [The "kodesh
kedoshim" is not his personal closet!]
[Note that God commands Moshe -"kach et HA'mateh" - THE
staff, not -"matecha" - YOUR staff. Compare with Shmot
14:16, 17:5.]
If it is not his own staff that Moshe must take, then
what staff is it? Is there someone else who keeps his staff in
the "kodesh ha'kedoshim"?!
The answer, as Rashbam and Chizkuni so beautifully
explain (see their commentaries to 20:8), is quite simple - it
is AHARON's special staff!
Recall from Parshat Korach that God had commanded Moshe
to conduct a test between the staffs of each of the tribal
leaders (see 17:16-24) - to establish that the tribe of Levi
is indeed chosen. Carefully note God's command to Moshe after
Aharon's staff wins that test:
"... return the STAFF OF AHARON - "lifnei ha'eydut" - [in
front of the 'tablets of testimony', i.e. the ARON ] for
safe keeping, in order that it be a SIGN FOR ANY REBELLIOUS
GROUP ["ot l'bnei meri"]- so that they will stop complaining
and not die..." (17:25-26)
In other words, God tells Moshe - NEXT TIME that Bnei
Yisrael complain or rebel, take out Aharon's staff from the
Ohel Moed and REMIND them of what happened to Korach's
rebellion.
And sure enough - the next complaint in Chumash is the
incident at Mei Meriva!
This not only explains Rashbam's pirush, but it also
neatly explains why the Torah (in 20:9) must inform us that
Moshe takes specifically the staff "m'lifnei Hashem" - from
before God. Moshe doesn't take his own staff - he takes the
staff of AHARON that was kept "lifnei Hashem" - for it was set
aside for specifically for this purpose.
In other words, in 20:8 God instructs Moshe to do exactly
what Moshe should have done on his own!
This also beautifully explains why Moshe prefaces his
rebuke with: "shimu na ha'MORIM" [listen o' you rebellious
ones /see 20:10]. Considering that God had instructed Moshe to
take the "mateh Aharon" which was set aside for an "ot l'bnei
MERI", it is only appropriate that he would rebuke the people
by saying: "shimu na ha'MORIM"! [See Chizkuni on 20:10, note
also that "meri" & "morim" are derived from the same shoresh.]
In a similar manner, the Torah's use of the word GAVANU
in both these parshiot provides additional (textual) support
for this interpretation. Recall how the complaints at Mei
Meriva first began:
"And the people quarrelled with Moshe saying: 'loo GAVANU
B'GVA acheinu...' - if only we had perished with our
brothers" (20:3)
This complaint echoes the cry of Bnei Yisrael in the
aftermath of Korach's rebellion (immediately after Aharon's
staff is set aside/ see 17:25-27):
"And Bnei Yisrael said to Moshe: 'heyn GAVANU avadnu' - lo,
we perish, we are lost... anyone who comes close to the
Mishkan will die, alas we are doomed to perish..." (17:27-
28) [Compare also 20:4-5 with 16:13-14.]
MAKING NO MISTAKES
Once we explain that Moshe was commanded to take MATEH
AHARON - almost every following action that he takes makes
perfect sense. Let's explain why:
As we explained earlier, because MATEH AHARON is an "ot
l'bnei meri", it is only logical that Moshe understands "speak
to the rock" as "speak ABOUT the rock" and therefore begins
his rebuke with "SHIMU NA HA'MORIM".
Then, Moshe's next statement: "Can we take water from
this rock?" can be explained as precisely what God commanded
him to do: i.e. to speak about (or at) the rock - "v'natan
meimav" - THAT IT SHOULD give water. In other words, God
instructs Moshe is to challenge the people's belief, to ask
them - is it possible for a rock to give water? - And that's
exactly what he does!
This also explains why Moshe hit the rock. Once he
understands that "speak TO the rock" means "speak ABOUT the
rock", then God's next instruction: "v'hotzeita" [you shall
TAKE OUT water] must imply that Moshe himself must cause the
water to come out. How? Exactly as he did forty years earlier
by the rock in Chorev, using his OWN mateh (not Aharon's /
read 20:11 carefully -"matey'hu").
[This implies that there were actually TWO staffs at Mei
Meriva: (1) The staff of Aharon - was taken by Moshe and
most probably given to Aharon to hold up in front of the
people during this entire event. And (2)- the staff of Moshe
- which he himself used to hit the rock to bring forth
water.]
The only detail that remains to be explained is why Moshe
hit the rock twice (see Ibn Ezra'). However, as Ramban asks,
could it be that hitting the rock twice instead of once makes
the miracle any less impressive? Furthermore, God did not tell
Moshe to hit the rock ONCE or TWICE! He just commanded him to
'take out water'. Certainly, Moshe should have the leeway to
hit the rock as many times as he feels necessary.
[Even at Chorev, it never mentions how many times Moshe hit
the rock. And even if this action was incorrect, could this
slight 'transgression' warrant such a severe punishment?]
This explanation of "mateh AHARON" only strengthens our
claim that Moshe indeed followed God's instructions properly -
but he and Aharon are punished for not sanctifying God's Name
earlier - when Bnei Yisrael FIRST complained at Mei Meriva.
With this background, it becomes easier to understand why
their punishment relates to this leadership crisis. Failure
in leadership is not necessarily because the leader does
something 'wrong', nor is it a sin. Leadership, as its name
implies, must LEAD the people - i.e. it must do something
right, it must take an initiative.
As individuals, Moshe & Aharon never 'sinned' at Mei
Meriva, but as leaders they failed. Therefore, God reaches
the conclusion that they will not be able to succeed should
they be the leaders who will take Bnei Yisrael into the
Promised Land.
BELIEVING or SUPPORTING
Based on this interpretation, we can suggest an alternate
understanding of the word "EMUNAH" (used in the pasuk which
explains the reason for their punishment):
"ya'an lo he'EMANTEM BI" - because you did not have FAITH IN
ME in the EYES of Bnei Yisrael" (see 20:12).
The word "emunah" in this pasuk may not refer to belief
in God in the theological sense. Surely, Moshe and Aharon
'believe' in God. However, they were not 'supportive' enough
of God in the eyes of the people. The Hebrew word "emunah"
stems from the shoresh aleph.mem.nun which means to support or
sustain.
[For example, in Shmot 17:12 - "v'haya yadav emunah..." in the
war against Amalek, when Aharon & Chur support Moshe's arm, or
in Megilat Esther (2:7) -"va'yehi OMEYN et Hadassah..." - i.e.
Mordechei supported (or adopted) Esther, or "omnot ha'bayit"
the pillars supporting the Beit Ha'Mikdash (II Melachim
18:16), or the word "amen", which confirms or supports a
bracha or statement made by others, etc.] .
In hindsight, the reason for Moshe's 'punishment' may
even be quite logical. Considering the many difficulties that
will face Bnei Yisrael once they begin conquest of the Land,
it is only inevitable that many more rebellious situations
such as these will arise. Leadership, which can deal with such
complaints, is essential.
THE FINAL STRAW
Had this been the only incident where Moshe & Aharon's
leadership faltered, their punishment may not have been so
harsh. However, this problem of leadership had already
surfaced numerous times in Sefer Bamidbar. In fact it could
almost be considered its secondary theme. Recall, that from
the time Bnei Yisrael leave Har Sinai, almost every event
which Chumash records reflects this pattern of faltering
leadership:
* At "kivrot ha'taaveh" Moshe himself claims that he can
longer lead the people (11:11-15).
* Later, even Miriam, Moshe's own sister, complains about
his leadership (12:1-3).
* When the "meraglim" return, Moshe and Aharon fall on
their faces (14:5); Kalev and Yehoshua take leadership
positions.
* In the rebellion of Korach (chapter 16), again Moshe and
Aharon's leadership is challenged, again they fall on their
faces (16:4,22).
[This approach also explains why later in Sefer Devarim,
Moshe claims that it was because of "chet ha'meraglim" that
he could not enter the land (see Devarim 1:37).]
As we have explained, surely as individuals, Moshe and
Aharon are "tzadikim"; they do nothing 'wrong'. However, as
happens over and over again in Sefer Bamidbar, their
leadership fails. At Mei Meriva, possibly a personal example
of patience, stamina, confidence, and calm rebuke may have
able to create the necessary "kiddush Hashem"; but this did
not happen.
Can we be critical of Moshe and Aharon for their
behavior? Should we consider their actions as sinful? Not
necessarily! This leadership crisis does not have to be
considered a question of 'good or bad' behavior. Rather, it
could be considered a tragedy - a problem of compatibility.
As we explained in our shiur on Parshat Shlach, already
when Bnei Yisrael first left Har Sinai, there we signs of a
lack of compatibility between Moshe Rabeinu and Bnei Yisrael.
After all, Moshe had spent months on Har Sinai with the
SHCHINA, and was no longer capable of dealing with complaints
concerning mundane manners. [Note also Shmot 34:35. See also
commentary of the Sfat Emet on the Mei Meriva incident.]
To meet the challenges of taking Am Yisrael into the
Promised Land, new leadership was essential. Not necessarily
because Moshe and Aharon did anything 'wrong', rather because
Am Yisrael were not worthy of their leadership.
shabbat shalom,
menachem
=======================
FOR FURTHER IYUN
A. One could even go one step further and suggest that Moshe,
even before God's command, should have taken MATEH AHARON and
shown it to the people and rebuked them. If so, then God's
first command to Moshe - "kach et ha'mateh" may simply be a
reminder to Moshe of what he SHOULD HAVE DONE on his own (as
he was instructed in Parshat Korach)! This could explain
"ka'asher tzivahu" in 20:9. It may imply: as God commanded him
- not just now, but earlier - in PARSHAT KORACH!]
B. Later in the Parsha, a similar situation where the people
need water, arises at "B'ey'rah" (21:16-18). There Moshe
gathers the people together, God provides water, and the
people respond with a song of praise! This shows that given
the proper circumstances, such a situation can result in a
"kiddush Hashem". Moshe may have learned his lesson, however,
by then it is already too late for God to change His
decision.]
C. REASONS OR INDICATORS
Our interpretation in the shiur (part two) does not
necessarily have to conflict with the various opinions raised
by the "rishonim" which we discussed in Part One. One could
suggest that each of those reasons can be understood as
INDICATORS of this faltering leadership, not just REASONS for
Moshe's punishment. For example, Moshe and Aharon's use of a
harsh tone; their quick anger; their lack of patience hitting
the rock twice instead of once; their running away to the Ohel
Moed, etc. All of these opinions point to the same general
problem of leadership.
D. According to our explanation above, the most difficult
pasuk to explain is 20:24, in relation to Aharon's death at
Hor haHar:
"... al asher m'ritem et pi, lmei m'riva"
"meri" implies more than not doing something right, it seems
as though something of a rebellious nature was done.
1. Explain why this pasuk led many commentators to explain the
sin as hitting the rock instead of speaking to it.
2. How else can one explain this pasuk?
3. Explain the "lamed" in "l'mei mriva".
4. Read Devarim 32:51. What does "m'altem" mean?
( What is "me'ilah", in general)?
Relate this pasuk to Bamidbar 20:24 and 20:12-13, and
use it to explain your answer to 1 & 2 above.
E. See the Netziv's pirush in Emek Davar to Bamidbar 20:8-11.
Note how he insists that the mateh is Moshe's mateh, and hence
he must explain that "ka'asher tzivayhu" - is that God had
sometime earlier commanded Moshe to take his "mateh" and put
it next to the Aron. He also solves the problem of the
contradiction between command 3 and 4 by explaining that God
gave Moshe TWO options for bringing water: 1) speak to the
people that they should pray for water, and it that didn't
work, as a back up - he could alternately hit the rock, and
that would also bring forth water. Even though our shiur has
followed a very different approach, it is interesting to note
the originality of the Netziv's approach, and how he deals
with many of the questions that we raised in the above shiur.
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