Perashat Hukkat 5776

Perashat Hukkat 5776

In this week's perasha, Hukkat, we read about the crisis caused by the lack of water during the 40th year of Bnei Yisrael's sojourn in the desert.  The Torah relates:  "Then the Children of Israel, the entire congregation came into the desert of Zin in the first month, and the people stayed in Kadesh, and Miriam died there and was buried there.  And there was no water for the congregation, and they gathered in opposition to Moshe and  Aharon."  [Bamidbar 20: 1-2]  While it is possible that this lack of water was due to the fact that water is naturally scarce in the desert, the rabbis suggest that it was directly related to the death of Miriam.  The Talmud in Ta'anit 9a states that it was due to the merit of Miriam that the Israelites had a well of water that miraculously accompanied them in the desert.  When Miriam died, this well ceased, bringing about the circumstance wherein Hashem commands Moshe to speak to the rock in order to miraculously extract water from it:  "And Hashem spoke to Moshe, saying, take your staff, and gather the assembly together, you and Aharon your brother, and speak to the rock before their eyes and it shall give forth water."  [Bamidbar 20:7]  However, as is well-known, Moshe chose instead to hit the rock, bringing about the grave consequence of he and Aharon, being denied the right to lead B'nei Yisrael into the 'Promised Land.'  Hashem says, "Because you did not have enough faith in Me to sanctify me in the sight of the Israelites, you will not bring this community into the land I have given them."  [Bamidbar 20:12]

It is very hard for us to comprehend that Moshe and Aharon would not be given the opportunity to 'cross the finish line' as it were, and complete the task of the Exodus from Egypt, by bringing the people into Cana'an.  

Many explanations have been offered as to what really was Moshe's sin in this episode.  Some commentators say that it was his public display of anger; others posit that Moshe thought that speaking to the rock would imply that it was he and Aharon who were bringing forth the water from the rock, and that it was not one of G-d's miracles.  Yet, others say that Moshe simply figured that he could do what he had successfully done once before, at Rephidim, and hit the rock in order to extract the water. [Exodus 17:1-7] The simplest reason, however, as stated in the text, is that he did not follow the Divine directive and chose to hit the rock, rather than speak with it.  

The question that we should ask, however, is: If it was Hashem's intention that Moshe speak to the rock, and not hit it, then why command him to take his staff with him?  If he was to speak to the rock, then such a tool was not necessary!  According to the book, Gar'inim LeShabbat, it was for this very reason that the Midrash explains the word 'staff' to homiletically refer to 'behavior.'  Moshe Rabbenu was commanded to take with him the behavorial trait of 'patience' - to speak softly and deal gently with the people, to listen patiently and hear them out - and not to employ the staff, the 'big stick' - which symbolized the tactics of roughness and aggressiveness. 

As the people stood on the precipice of entering the Land, Hashem was trying to teach Moshe and Aharon that it was this type of leadership that was needed for the 'New World' - in Eress Yisrael.  However, like everyone else, Moshe and Aharon were given the ability to choose their path.  They were directed to speak to the rock, i.e., to demonstrate patience with the people - but at the same time, they would have the option of the 'staff;' of roughness and heavy-handedness.  They chose the latter, and since this was not the method of leadership that Hashem knew would be successful in the conquest, division and settlement of their new land, it was decreed upon them not to enter into it. 

Thus, we can say that Moshe and Aharon were not really punished for their action in the episode of the water crisis; rather they - and we - were being taught a lesson that the leadership of the future in Eress Yisrael must be done by 'speaking' softly with the people, and not through aggressive behavior.  This was the case of the leadership in Eress Yisrael in those days, and the same thing applies to  the spiritual leaders of our nation in our day - to always lead with patience and a pleasant demeanor.