A Thought On Parshas Chukas
A Thought on Parshas Chukas
"...shimu na ha'morim..."
"...now listen, you rebels..." (20:10)
The episode of the Rock is a challenging one. Moshe and Aharon were to have drawn water from a rock, which they did. The nation was thirsting for water in the wilderness and let this be known. HaShem instructed them to speak and then the water would gush forth. Moshe reprimanded them with the above words, struck the rock and the water emerged. HaShem tells Moshe and Aharon that they did not succeed in sanctifying His name. The place was named Mei Meriva, Waters of Dispute, to mark that unfortunate event.
The commentaries dispute the actual wrong doing or failure over which Moshe and Aharon were apparently reprimanded. Was it for striking the rock instead of speaking to it? Was it for calling the nation "rebels"?
The Rambam (Introductory Chapters to Pirkei Avos) takes the position that the nation consisted of very great people. He writes that "the lowliest of their wives was on par with the prophet Yechezkel." They were attentive and committed Jews. Consequently, everything which was said or done by their great leader Moshe was taken seriously and studied.
When they saw that he appeared angry in his rebuke of them for demanding water, they assumed that he was speaking this way as a reflection of HaShem's own "view" of them. They assumed that Moshe was posturing anger because HaShem was "angry" at them. This, according to the Rambam, was not the case. Thirsty people are expected to wonder where their water is. In the Rambam's opinion, the problem at the Waters of Dispute was in creating an inaccurate impression of the nation's relationship, at that moment, with the Divine.
* * * * *
The Rosh (Rabbeinu Asher ben Yechiel) brings an interpretation from Rabbeinu Dan Ashkenazi, whom we met some months ago in parshas Mishpatim (he was a Spanish rishon who communicated with the Rashba and others, and was known for his at times innovative approaches. Apparently, the Rosh met him when he fled to Spain in later life - see my introduction to parshas Bereishis in this year's email cycle.)
In verse 8, HaShem told Moshe and Aharon to "speak to the rock." Many assume that when Moshe hit the rock instead of speaking to it, that this was defying His instructions and may have been the cause of the troubles at Mei Meriva. Rabbeinu Dan Ashkenazi disagrees. He says that we find instances where the word "daber" does not mean to speak but actually means "to hit." (see Divrei HaYamim II 23:10 and Yeshayah 11:4). Here as well, then, the instruction to Moshe meant to hit the rock, which is what Moshe did.
If so, why was there a negative consequence, if Moshe did what he was told? This was because they should have told the people, "HaShem will give you water from the stone" and not "we will bring you water from the stone." (verse 10).
According to the Rosh's explanation in the name of Rabbeinu Dan, the thirsty people were justified in wondering about where they would get their water. The problem at the Waters of Dispute was in diverting the focus from one of Divine intervention to what might have been perceived as Moshe and Aharon's own initiative. The obverse of the Rambam's view, this interpretation views the problem at Mei Meriva as not creating an accurate impression of the Divine Will at that time.
I am sending this out early as I prepare for the ofruf of my youngest son Yosef Ezra Fox. May we all find chen v'sechel tov b'einei Elokim v'odom. Good Shabbos. D Fox
"...shimu na ha'morim..."
"...now listen, you rebels..." (20:10)
The episode of the Rock is a challenging one. Moshe and Aharon were to have drawn water from a rock, which they did. The nation was thirsting for water in the wilderness and let this be known. HaShem instructed them to speak and then the water would gush forth. Moshe reprimanded them with the above words, struck the rock and the water emerged. HaShem tells Moshe and Aharon that they did not succeed in sanctifying His name. The place was named Mei Meriva, Waters of Dispute, to mark that unfortunate event.
The commentaries dispute the actual wrong doing or failure over which Moshe and Aharon were apparently reprimanded. Was it for striking the rock instead of speaking to it? Was it for calling the nation "rebels"?
The Rambam (Introductory Chapters to Pirkei Avos) takes the position that the nation consisted of very great people. He writes that "the lowliest of their wives was on par with the prophet Yechezkel." They were attentive and committed Jews. Consequently, everything which was said or done by their great leader Moshe was taken seriously and studied.
When they saw that he appeared angry in his rebuke of them for demanding water, they assumed that he was speaking this way as a reflection of HaShem's own "view" of them. They assumed that Moshe was posturing anger because HaShem was "angry" at them. This, according to the Rambam, was not the case. Thirsty people are expected to wonder where their water is. In the Rambam's opinion, the problem at the Waters of Dispute was in creating an inaccurate impression of the nation's relationship, at that moment, with the Divine.
* * * * *
The Rosh (Rabbeinu Asher ben Yechiel) brings an interpretation from Rabbeinu Dan Ashkenazi, whom we met some months ago in parshas Mishpatim (he was a Spanish rishon who communicated with the Rashba and others, and was known for his at times innovative approaches. Apparently, the Rosh met him when he fled to Spain in later life - see my introduction to parshas Bereishis in this year's email cycle.)
In verse 8, HaShem told Moshe and Aharon to "speak to the rock." Many assume that when Moshe hit the rock instead of speaking to it, that this was defying His instructions and may have been the cause of the troubles at Mei Meriva. Rabbeinu Dan Ashkenazi disagrees. He says that we find instances where the word "daber" does not mean to speak but actually means "to hit." (see Divrei HaYamim II 23:10 and Yeshayah 11:4). Here as well, then, the instruction to Moshe meant to hit the rock, which is what Moshe did.
If so, why was there a negative consequence, if Moshe did what he was told? This was because they should have told the people, "HaShem will give you water from the stone" and not "we will bring you water from the stone." (verse 10).
According to the Rosh's explanation in the name of Rabbeinu Dan, the thirsty people were justified in wondering about where they would get their water. The problem at the Waters of Dispute was in diverting the focus from one of Divine intervention to what might have been perceived as Moshe and Aharon's own initiative. The obverse of the Rambam's view, this interpretation views the problem at Mei Meriva as not creating an accurate impression of the Divine Will at that time.
I am sending this out early as I prepare for the ofruf of my youngest son Yosef Ezra Fox. May we all find chen v'sechel tov b'einei Elokim v'odom. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:24 AM
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