WHAT WAS MOSHE'S SIN?
Chukas
One of the most philosophically perplexing episodes in the Torah is found in this week’s Parsha. The episode known as Mei Meriva (Waters of Strife) sees Moshe act wrongfully involving a rock, a staff and water, thereby losing his right to enter the land of Israel. What exactly is Moshe’s sin is the source of much controversy between the commentaries, resulting from ambiguities in the Pesukim themselves.
Rashi explains that Moshe was instructed to speak to a specific rock (the well of Miriam) in order to extract its water. The rock was concealed amongst other rocks and Moshe spoke to the wrong one. Failing to produce the desired result, Moshe struck with his staff, twice hitting the well of Miriam which then provided water. By speaking to the rock, Moshe would have taught a powerful Mussar lesson to Bnei Yisroel; if this inanimate rock listened to the will of its Creator, how much more so should they. By striking the rock, this message was lost and Moshe failed to sanctify the name of G-d.
The Ramban takes issue with Rashi’s commentary. Hashem Himself had told Moshe to take the staff. If the rock was not supposed to be struck, what purpose would this serve? The Ramban concludes that Moshe was indeed instructed to strike the rock to extract its water. When He said ‘Speak to the rock’ He was telling Moshe to speak to Bnei Yisroel in front of the rock. Moshe’s sin was saying ‘from this stone shall we bring forth water.’ By attributing the miracle in part to himself, Bnei Yisroel concluded that Moshe and Aharon though their own actions had brought about the water. Based on this we can understand the accusation against Moshe and Aharon ‘Ma’altem Bi’. The word Maal refers to one who benefits from consecrated items. Here Moshe wrongfully took credit for himself for Hashem’s miracles.
The Rambam writes that Moshe’s sin was his anger at Bnei Yisroel’s request. The Mahara”l similarly writes that Moshe’s sin was his anger. However, unlike the Rambam, the sin was not the trait anger itself, for we see elsewhere that Moshe became angry without being punished. Rather, anger shows a lack in a person’s faith. One who trusts completely in Hashem as the one who orchestrates the goings on in the world will not become angry when things do not go according to plan. Moshe’s anger revealed a slight deficiency in his Emunah. Others explain that Moshe’s error was not striking the rock but rather his impatience, striking the rock a second time when only a slow flow of water emerged.
There is a concept of ‘these and these are the words of the Living G-d’. Each interpretation of Torah, no matter how different they be, can teach us valuable lessons. Water represents Torah and spirituality. The stone on the other hand represents the essence of physicality. This episode teaches us that even a person who appears spiritually devoid like a stone, can give forth water when properly approached. To unleash the G-dly soul inside of ourselves, sometimes soft words are all that it may take whilst at other times a more self-critical approach may be required. Yet we must bear in mind that the process of spiritual growth requires patience and understanding . Most importantly we must have the Emunah that if we take proactive steps, Hashem ultimately assists us in our spiritual journey to arrive precisely where we should be; more inspired more learned and more deeply connected.
Rashi explains that Moshe was instructed to speak to a specific rock (the well of Miriam) in order to extract its water. The rock was concealed amongst other rocks and Moshe spoke to the wrong one. Failing to produce the desired result, Moshe struck with his staff, twice hitting the well of Miriam which then provided water. By speaking to the rock, Moshe would have taught a powerful Mussar lesson to Bnei Yisroel; if this inanimate rock listened to the will of its Creator, how much more so should they. By striking the rock, this message was lost and Moshe failed to sanctify the name of G-d.
The Ramban takes issue with Rashi’s commentary. Hashem Himself had told Moshe to take the staff. If the rock was not supposed to be struck, what purpose would this serve? The Ramban concludes that Moshe was indeed instructed to strike the rock to extract its water. When He said ‘Speak to the rock’ He was telling Moshe to speak to Bnei Yisroel in front of the rock. Moshe’s sin was saying ‘from this stone shall we bring forth water.’ By attributing the miracle in part to himself, Bnei Yisroel concluded that Moshe and Aharon though their own actions had brought about the water. Based on this we can understand the accusation against Moshe and Aharon ‘Ma’altem Bi’. The word Maal refers to one who benefits from consecrated items. Here Moshe wrongfully took credit for himself for Hashem’s miracles.
The Rambam writes that Moshe’s sin was his anger at Bnei Yisroel’s request. The Mahara”l similarly writes that Moshe’s sin was his anger. However, unlike the Rambam, the sin was not the trait anger itself, for we see elsewhere that Moshe became angry without being punished. Rather, anger shows a lack in a person’s faith. One who trusts completely in Hashem as the one who orchestrates the goings on in the world will not become angry when things do not go according to plan. Moshe’s anger revealed a slight deficiency in his Emunah. Others explain that Moshe’s error was not striking the rock but rather his impatience, striking the rock a second time when only a slow flow of water emerged.
There is a concept of ‘these and these are the words of the Living G-d’. Each interpretation of Torah, no matter how different they be, can teach us valuable lessons. Water represents Torah and spirituality. The stone on the other hand represents the essence of physicality. This episode teaches us that even a person who appears spiritually devoid like a stone, can give forth water when properly approached. To unleash the G-dly soul inside of ourselves, sometimes soft words are all that it may take whilst at other times a more self-critical approach may be required. Yet we must bear in mind that the process of spiritual growth requires patience and understanding . Most importantly we must have the Emunah that if we take proactive steps, Hashem ultimately assists us in our spiritual journey to arrive precisely where we should be; more inspired more learned and more deeply connected.