Menachem Mirski
Thoughts on Parashat Chukat
[maxbutton id=”6″ url=”https://polishjewsreviving.org/skutki-rozlamu-miedzy-ludem-a-jego-przywodcami/” ] The Torah teaches us that because of rebelliousness and lack of faith, the generation of the Exodus – i.e. those Israelites who physically went out of Egypt – died in the wilderness. Our parasha for this week tells us that the same punishment is pronounced on its leaders, Moses and Aaron. It is all described in yet another story of Moses getting water from the rock:
And יהוה spoke to Moses, saying, “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts.” Moses took the rod from before יהוה, as he had been commanded. Moses and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you rebels, shall we get water for you out of this rock?” And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank. But יהוה said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (Numbers 20:7-12)
Even though Moses’ sin is mentioned in the Torah four times, the precise nature of the sin is not clearly specified. Our parasha says only that they – Moses and Aaron – did not have sufficient trust to affirm God’s sanctity (Numbers 20:12).
Most commentators see this sin as a lack of trust expressed in the manner by which Moses and Aaron executed God’s demand to bring water to the thirsty people. They were to have ordered the rock to yield water, but Moses instead struck the rock twice with his rod, and the people were given water in this fashion. According to this explanation, the miracle was in the power of the word spoken to the inanimate stone in God’s name. Instead, Moses performed a physical act not once but twice thereby revealing his lack of trust in the Divine word. Other commentators stress the apparent anger of the leaders. Moses says: “Listen, you rebels,” addressing his own people in anger – but leadership and wrath do not go together. There are also those who note that Moses and Aaron say: “Shall we get water for you out of this rock?” appearing to emphasize their own rather than God’s role in the miracle. There are also rabbis who take this incident to be merely the occasion for pronouncing judgment and consider all the previous sins of Aaron and Moses worthy of this severe punishment (Aaron’s sin with the golden calf; Moses’ sending ‘inappropriate spies’ to the promised land etc.)
None of these explanations (except the last, which is not explicitly mentioned in the story itself) answers the question of how a minor transgression committed in frustration and justifiable anger could wipe out a lifetime of merit and service. Seen as an isolated incident, the punishment does not fit the crime. Neither striking the rock rather than speaking to it with confidence nor saying “we” instead of “God” seem to be a sufficient reason to keep Moses and Aaron from entering the Promised Land. The Torah does not question God’s justice so the answer that something went wrong on the Divine side is off the table. What is helpful here is to see all these matters in their context: all of that happened soon after the Israelites were punished with another 40 years of wandering in the desert. This Divine decree stated that none of those who were born in Egypt and were not trusting will see the Promised Land. On the basis of many stories told in the Torah it can be assumed that they were not ready to inherit Eretz Israel and build a just society there. For those who were trusting and ready – and among them were Caleb and Joshua, as well as Moses and Aaron – God made an exception. This exception, however, did not last long for Moses and Aaron, partly because of their failures, partly because of the previous Divine decree and partly because of the spiritual, moral as well as social chasm between them and the Israelites.
We can say that too early for Israel to enter the Promised Land meant too late for Moses and Aaron and they, as the leadership, paid a price for the sins of their people. This happens and it is part of the nature of leadership, no matter how pious, kind hearted or righteous the leaders are – these things are beyond human control. However, I believe that there are some rules to it, at least one, namely: the larger the disconnect between the leadership and the community, the greater the likelihood that one side of the deal will pay such a price. This depends on the balance of power between both groups.. Therefore, one of the lessons that stems from this story may be about building stronger connections and stronger relationships between the leadership and the community. This includes a whole variety of issues. What I would emphasize here is honesty, kindness, ability to listen and openness. Thus includes openness to criticism, being guided by thoughtful principles in relations with other people, as well as attitudes, inclinations and modes of behavior that always improve relationships. All of that can save us from chasms between us, strengthen our unity and our continuous growth.
Shabbat shalom!
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