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Home , Kadesh (biblical), Masei, Mount Hor

Parashat

Sharon Rimon

~ 1 ~ The Deaths of , and

• When did Miriam, Aaron and Moses die?

• Are their deaths related?

• What is the connection between Miriam’s death and the nation’s complaints at Mei Meriva?

• How is Aaron’s death related to the snakes that attack the nation?

• What was Moses and Aaron’s sin, and why were they barred from entering the ?

A. The Deaths of Moses and Aaron וַּיָבֹאּו בְ נֵי יִשְׂ רָאֵ ל כָּ ל And the children of Israel, the הָעֵדָ ה מִדְבַּ ר צִ ן בַּחֹדֶשׁ whole congregation, came to הָרִאשׁ ֹון וַּיֵשׁ ֶ ב הָעָ ם the wilderness of Zin in the first ְ ּ ב ָ ק ֵ דשׁ . month, and the nation settled )במדבר כ', א( (in . (Num. 20:1 When did this take place? The verse states that the nation reached the wilderness of Zin in the “first month,” but the year is not mentioned.

The Fortieth The commentators attempt to provide the Year information omitted by the verses. explains:

~ 2 ~ ~ 3 ~ the first (and the beginning of the second) year and ..."בחדש הראשון" – In the first month” – At the“… the fortieth year. שלסוף ארבעים שנה. end of the forty years. For According to this view, Parashat Chukat begins the שהרי מת אהרן אחריה Aaron died after this, in the account of the fortieth year – the year in which the בחדש החמישי בשנת fifth month of the fortieth year .nation prepares to enter the Land of Israel ארבעים לצאת בני since the nation left , as ישראל, כדכת' בפרשת .it is written in Parashat Mas’ei Miriam’s How does this year begin? First, the nation arrives אלה מסעי. (Rashbam on Num. 20:1) Death in in Kadesh, near the border of the Land of Israel. This Rashbam explains1 that this takes place in the fortieth Kadesh is the starting point of their journey into the Land.3 year since the continuation of the parasha recounts What is the first thing that happens there? Aaron’s death and in Parashat Mas’ei2 the states ...וַּיֵשׁ ֶ ב הָעָ ם בְּקָדֵשׁ , And the nation settled in… that Aaron died in the fifth month of the fortieth וַתָּמָ ת שׁ ָ ם מִרְ יָם וַתִּקָּבֵ ר Kadesh; and Miriam died there year. שׁ ָ ם. .and was buried there. (Num )שם( (Ibn Ezra interprets the verse in the same way and 20:1 adds an interesting point: The fortieth year begins with Miriam’s death, just as .the nation is preparing to enter the Land of Israel "בחדש הראשון" – In the first month” – of the“ בשנת הארבעים, והנה fortieth year. And behold, there The Sin at Immediately following Miriam’s death, the incident אין בתורה כלל שום is nothing in the Torah – no act Mei Meriva at Mei Meriva [lit. “the waters of strife”] occurs. As a מעשה או נבואה רק or prophecy – apart from [those result, God decrees that Moses and Aaron will not be בשנה הראשונה ובשנת that occurred] in the first year allowed to enter the Land of Israel. Instead, they will הארבעים. and the fortieth year. (Ibn Ezra die in the desert: on Num. 20:1)

According to Ibn Ezra, the Torah does not describe any event that occurred during the years that the 3 It should be noted that in the second year, when the nation nation wandered in the desert as punishment for the prepared to enter the Land of Israel, they arrived at Kadesh- sin of the spies. It recounts only what happened in Barnea. Kadesh and Kadesh-Barnea are not the same place ( on Num. 32:8; Ramban on Gen. 14:7 and Num. 20:1; see also Abarbanel’s commentary and Chaim bar Droma, 1 See also Seder Olam Rabba 9. VeZeh Gevul HaAretz, (5718) p. 149-168); however, 2 “And Aaron the priest went up to at God’s command, both are located on the border of the Land of Israel and the and he died there, in the fortieth year after the Children of passed through both places before they entered the Israel had left Egypt, in the fifth month, on the first of the Land. Presumably, it is no coincidence that both are named month” (Num. 33:38). “Kadesh”. ~ 4 ~ ~ 5 ~ בְּ נֹו וְאַהֲ רֹן ףיֵאָסֵ ּומֵ ת שׁ ָ ם: ,And strip Aaron of his garments וְלֹא הָ יָה מַ יִם לָעֵדָ ה And there was no water for וַּיַעַ שׂ ֶ המֹשׁ ֶ רכַּאֲשׁ צִ ּוָה ;and dress his son Elazar in them וַּיִקָּהֲ לּו עַ ל מֹשׁ ֶ ה וְעַ ל the congregation, and they ה' וַּיַעֲ לּו אֶ ל הֹר הָהָ ר and Aaron will be gathered אַהֲ רֹן... וַּיֹאמֶ ר ה' אֶ ל assembled themselves against לְעֵ ינֵי לכָּ הָעֵדָ ה: וַּיַפְשׁ ֵ ט to his people and shall die מֹשׁ ֶ ה וְאֶ ל אַהֲ רֹן יַעַ ן לֹא …Moses and against Aaron מֹשׁ ֶ ה אֶ ת אַהֲ רֹן אֶ ת בְּ גָדָ יו there.” And Moses did as God הֶאֱמַ נְתֶּ ם בִּ י לְהַקְדִּישׁ ֵ נִי And God said to Moses and to וַּיַלְבֵּשׁ אֹתָ ם אֶ ת אֶלְעָ זָר commanded; and they went לְעֵ ינֵי בְּ נֵי יִשְׂ רָאֵ ל, לָכֵ ן לֹא Aaron, “Because you did not בְּ נֹו וַּיָמָ ת אַהֲ רֹן שׁ ָ ם up to Mount Hor before the תָבִ יאּו תאֶ להַקָּהָ הַ ּזֶה אֶ ל believe in Me, to sanctify Me בְּרֹאשׁ הָהָ ר וַּיֵרֶ ד מֹשׁ ֶ ה entire congregation. And Moses הָאָרֶץ אֲשׁ ֶ ר נָתַתִּי לָהֶ ם... in the eyes of the Children of וְאֶלְעָ זָרמִ ןהָהָ ר: וַּיִרְ אּו כָּ ל stripped Aaron of his garments )שם, ב-יב( Israel, therefore you shall not הָעֵדָ ה י כִּ גָוַעאַהֲ רֹן וַּיִבְכּ ּו bring this assembly into the and dressed his son Elazar in תאֶ אַהֲ רֹן שׁ ִ ְלֹשׁ ים יֹום כּ ֹל land which I have given them…” them; and Aaron died there, at בֵּ ית יִשְׂ רָאֵ ל: Num. 20:2-12) the top of the mountain; and) Moses and Elazar descended Aaron’s Immediately afterwards the verses recount Aaron’s from the mountain. And the Death death, which occurs at the next stop on the nation’s entire congregation saw that route: Aaron was dead; and they wept for Aaron thirty days, the entire וַּיִסְ עּו מִקָּדֵשׁ וַּיָבֹאּו בְ נֵי ,And they traveled from Kadesh House of Israel. (Num. 20:22- יִשְׂ רָאֵ ל כָּ ל הָעֵדָ ה הֹר and the Children of Israel, the (29 הָהָ ר: וַּיֹאמֶ ר ה' אֶ ל מֹשׁ ֶ ה whole congregation, came to וְאֶ ל אַהֲ רֹן בְּ הֹר הָהָ ר עַ ל Mount Hor. And God said to The Death The Torah begins its description of the fortieth year גְּ בּול ץאֶרֶ אֱ דֹום לֵ אמֹר: ,Moses and Aaron at Mount Hor of the by recounting the deaths of the nation’s leaders – יֵאָסֵ ף אַהֲ רֹן אֶ ל עַמָּ יו כִּ י ,on the border of the land of Leaders Miriam dies; Moses and Aaron are destined to die לֹא יָבֹא אֶ ל הָאָרֶ ץ אֲשׁ ֶ ר saying, “Aaron shall be gathered in the in the desert, and Aaron dies shortly afterward. The נָתַתִּ י לִבְ נֵי יִשְׂ רָאֵ ל עַ ל to his people, for he shall not Fortieth year ends with the description of Moses’ death4 at the אֲשׁ ֶ ר מְרִיתֶ ם אֶ ת פִּ י לְמֵ י enter into the land which I have Year מְרִיבָ ה: קַ ח אֶ ת אַהֲ רֹן ,given to the Children of Israel According to tradition, Moses died on the 7th of Iyyar. The 4 וְאֶ תאֶלְעָ זָר בְּנֹו וְהַעַ ל because you rebelled against (Lieberman ed.) on tractate Sotah 11:7 cites the :chronological calculation upon which this tradition is based אֹתָ ם הֹר הָהָ ר: וְהַפְשׁ ֵ ט My word at Mei Meriva. Take at the end of Deuteronomy, the nation mourns for Moses for אֶ ת אַהֲ רֹן אֶ ת בְּ גָדָ יו Aaron and his son Elazar, and 30 days after his death, and the book of states that the nation waited three days to sanctify themselves and then וְהִלְבַּשׁ ְתָּ ם אֶ ת אֶלְעָ זָר .bring them up to Mount Hor crossed the river on the 10th of Nisan (Josh. 4:19). The 7th of Adar is 33 days before the 10th of Nisan. ~ 6 ~ ~ 7 ~ והבאר בזכות מרים, end of Deuteronomy. These events characterize the And the well was in Miriam’s מה כתיב )שם כ', א(: ?fortieth year as a period of leadership transitions. merit, for what does it say "ותמת שם מרים ותקבר And Miriam died there and was“ Abarbanel writes: שם", ומה כתיב אחר כך: buried there” (Num. 20:1), and "ולא היה מים לעדה"... ?what does it say afterwards ובא הכתוב הזה ללמדנו, And this text comes to teach )במדבר רבה )וילנא( And there was no water for“ שבימים מועטים מתו us that Aaron and Miriam, and פרשה א ד"ה ב ד"א (the congregation” (Num. 20:2 אהרון ומרים וגם משה... Moses as well, died within a וידבר ( (Bamidbar Rabba [Vilna ed.] 1) )פירוש אברבנאל short time... (Abarbanel on לבמדבר כ', עמ' ק( (Num. 20, p. 100 The manna (food), the well (water) and the Clouds of Glory (protection) were the three vital elements that B. Crisis enabled the nation to survive in the desert. According to the , the existence of these three elements The deaths of the nation’s leaders within a short depended on the merit of the nation’s leaders. This time of one another, just before the nation entered midrash suggests that just as the nation could not the Land of Israel, were certainly a cause for distress survive physically without these three basic elements, among the people. they could not have survived spiritually without their Miriam, The following midrash describes what happened after leaders – Moses, Aaron, and Miriam. Aaron, and the deaths of the nation’s three leaders: These three leaders pass away within the same year Moses – and can no longer guide the nation. The disappearance המן בזכות משה. ’The manna was in Moses The Water, of the water, manna, and Clouds of Glory reflect the תדע לך שהוא בזכות ’merit. Know that it is in Moses the Clouds bleak circumstances faced by the nation when their משה כיון שנסתלק משה merit, as when Moses passed of Glory, ,leaders died. The loss of these three figures left a void )יהושע ה', יב(: "וישבת away, “And the manna ceased and the .and their absence is deeply felt המן ממחרת". .(the next day” (Josh. 5:12 Manna Thus the Israelites are plunged into an existential וענני כבוד בזכותו And the Clouds of Glory were in crisis, as they lose their leaders on the brink of a של אהרן, כיון שנסתלק Aaron’s merit, as when Aaron .momentous journey אהרן מה כתיב )במדבר ?passed away, what does it say כ"א, ד(: "ותקצר נפש And the soul of the nation“ העם בדרך", שהיתה ”became impatient on the way השמש קופחת עליהם. Num. 21:4), for the sun beat) down upon them. ~ 8 ~ ~ 9 ~ C. Miriam’s Death and the emotional upheaval following Miriam’s death, which Nation’s Complaints signaled the beginning of the end of the current leadership. Miriam’s The incident at Mei Meriva follows the account of Inspired by the Sages, Abarbanel adds a Death – Miriam’s death. Here the Torah does not indicate the complementary perspective: the emotional turmoil the Loss of beginning of a new section (e.g., by leaving a white experienced by the leaders, Moses and Aaron, in the the Water space between the verses). In fact, they are even wake of their sister’s death: linked by the word “and”: “And the nation settled ודבר הכתוב בגנותם של in Kadesh, and Miriam died there, and there was no And the text condemned ישראל, שבמקום שהיה water.” Clearly, it is no coincidence that these two Israel, for instead of expressing להם לנוד למשה ולאהרון events occurred at the same place and time. sympathy for Moses and Aaron ולנחמם במיתת אחותם and comforting them for The midrash quoted above links Miriam’s death הנביאה, נקהלו עליהם the death of their sister the with the nation’s complaints regarding the lack of לריב עמם ולא לנחמם. prophetess, they gathered upon water at Mei Meriva: as long as Miriam was alive, her them to quarrel with them and well accompanied the nation throughout their travels. not to comfort them. When she died, the well disappeared and the people lacked water and began complaining, which led to The nation, unaware that its leaders are in mourning, Moses and Aaron committing a sin.5 approaches them with demands instead of comforting them. Abarbanel considers this as a sin of the Israelites Insensitivity Moses and Aaron’s reaction to the nation’s complaints since they were insensitive to the personal mourning to the is puzzling. After all, this is not the first time the of their leaders. However, a closer examination of the Leaders’ nation has complained. In Exodus 17 the nation raises midrash reveals that its criticism is actually directed Mourning a similar complaint at , which results in a at Moses and Aaron: similar outcome – Moses strikes a rock, which gives Personal הבאר היה עולה בזכות water – but without Moses and Aaron having to The well had accompanied them Mourning vs. מרים שנאמר "ותמת :disobey God’s command. Why did they ultimately sin in Miriam’s merit, as it says Community שם מרים" ומיד "ולא here? “And Miriam died there,” and Leadership היה מים לעדה", immediately: “And there was In the previous section we discussed the nation’s וכיון שנסתלק הבאר ”.no water for the congregation התחילו מתכנסין על ,As stated more clearly in the midrash in Yalkut Shimoni quoted And since the well was gone 5 below.

~ 10 ~ ~ 11 ~ דבר אחר: למה נסתלק Another thing: Why did the משה ועל אהרן שנאמר they began to converge upon הבאר במיתת מרים? כדי well disappear when Miriam "ויקהלו על משה ועל :Moses and Aaron, as it says שידעו הכל כמה היתה died? So that all would know אהרן" והיו משה And they assembled themselves“ צדקת ויצטערו עליה how righteous she was and ואהרן יושבין against Moses and against רבים ויגמלו אתה חסד, would mourn for her and do ומתאבלין על מרים. Aaron,” and Moses and Aaron כך כיון שמתה מרים, a kindness with her. For when אמר להם הקב"ה: were sitting and mourning for ומשה ואהרן עסוקין בה, Miriam died, and Moses and בשביל שאתם אבלים Miriam. The Holy One, Blessed וישראל מבקשים מים Aaron were preoccupied with ימותו בצמא?? עמוד be He, said to them: Shall they ואין מוצאין, מיד נתכנסו her, and the Israelites searched וקח מטך והשקית את die of thirst because you are עליהם. ,for water and could not find העדה ואת בעירם. mourning? Get up and take they immediately gathered ילקוט שמעוני תורה רמז your staff and give the nation .upon them תשסג .and their animals to drink (Yalkut Shimoni on the Torah, From The well’s disappearance was not only a result of remez 763) Personal Miriam’s death, as her merit could have sustained This midrash explains the juxtaposition of the Mourning the nation even after her death. Rather, it was incident at Mei Meriva and Miriam’s death in a way to Public preordained so that the nation would recognize and that judges the nation favorably in a situation where Mourning emulate Miriam’s righteous behavior. they suddenly find themselves lacking water, and In practice, this event resulted in the opposite: criticizes Moses and Aaron for being preoccupied כיון שראו אותם באין, ,with their private mourning at a time when the When they saw them coming אמר משה לאהרן: nation greatly needed guidance. Moses said to Aaron: Say to תאמר מהו כינוס זה, ?them, What is this gathering Later, the midrash suggests that not only should אמר לו אהרן: לא בני Aaron said to him: Are not the the nation be judged favorably for demanding water, אברהם יצחק ויעקב הן sons of , Isaac, and but that their demand was divinely ordained to cause גומלי חסדים בני גומלי ?Jacob bringers of kindness Moses and Aaron to recognize Miriam’s righteousness חסדים? Moses said to him: Can you not and learn from her ways. In this way, their grief for אמר לו משה: אי אתה distinguish between [different Miriam transforms from personal mourning to a יודע להפריש בין types of] gatherings?This is not national experience: כינוס לכינוס, אין זה a gathering of reparation but כינוס של תקנה אלא of destruction, for if it were

~ 12 ~ ~ 13 ~ have thanked them for coming to share in their של קלקלה, שאילו a gathering of reparation they grief and appreciate Miriam’s righteousness, and היה כינוס של תקנה would be led by the rulers of thus the “gathering of destruction” would have היו צריכים להיות the thousands and the rulers been transformed into a “gathering of reparation.” בראשם שרי אלפים ושרי of the hundreds, etc. – and you Therefore, the midrash emphasizes that immediately מאות וגו', ואתה אומר say they are coming to bring after Moses spoke, “immediately they spoke against לגמול חסד הן באין? ?kindness him.” מיד הטיחו דברים כנגדו Immediately they spoke against The midrash concludes its criticism of Moses and שנאמר: "וירב העם עם him, as it says: “And the nation :Aaron quite harshly משה". .quarreled with Moses” (Num 20:3). כיון שראה משה ואהרן When Moses and Aaron saw פניהם זעומות ברחו Harsh This midrash portrays Moses and Aaron’s differing that their faces were angry, they להם לאהל מועד, משל Truth and opinions regarding the nation’s intentions. Perhaps fled to the Tent of Meeting. To למה הדבר דומה לגדול Forgiving the difference between Moses and Aaron lies in their what may this be compared? To המדינה שנזדעזעו בני Kindness perception. Aaron, with his tendency to view things in a great statesman at whom the המדינה וברח לפלטין a positive light, cannot perceive the negative elements nation became angered, who של מלך. .of the situation; instead, he focuses upon the essence flees to the king’s palace of the nation as “bringers of kindness”. Moses, on "וירא כבוד ה' ", אמר להן ”the other hand, recognizes the harsh reality, the “And the glory of God appeared הקב"ה למשרתי צבור: ,true nature of the nation’s intentions: “a gathering – the Holy One, Blessed be He צאו מכאן במהרה, בני :of destruction”. According to this interpretation, said to the public servants מתים בצמא ואתם the midrash is covertly criticizing Aaron’s forgiving Leave here quickly; My sons יושבין ומתאבלין nature. are dying of thirst and you are על הזקנה?? sitting and mourning for the A Forgiving However, the midrash may be interpreted differently. old woman? View Affects It is possible that its criticism is actually directed Reality towards Moses’ harsh view of reality. Perhaps an God’s position on the matter is clear: Moses and overly exacting perception of reality prevented Moses Aaron acted wrongly. They must lead the nation from affecting reality. If Moses had also viewed the confidently, even when they are mourning their nation in a positive light as Aaron did, the conflict sister. with the nation could have been avoided: the nation If we accept both sides of the story – Abarbanel’s would have approached, Moses and Aaron would interpretation, which accuses the nation of ~ 14 ~ ~ 15 ~ או יהיה הרצון בזה insensitivity towards its leaders’ feelings, and the Or, the intention of this might להעיר שאילו הייתה view of the midrash, which blames the leaders for be to note that if Miriam had מרים בחיים היו נמלכים being unwilling or unable to share their grief with been alive, Moses and Aaron בה משה ואהרון במה the nation and being preoccupied with their own would have consulted with her שציווה ה' יתעלה אותם personal mourning – then Miriam’s death is the chief regarding what God, may He be "ודברתם אל הסלע". cause of the incident at Mei Meriva since it led to exalted, commanded them: “And והייתה היא סיבה ”.both the nation’s complaints and Moses and Aaron’s you shall speak to the rock לשמרם מהכשל בזאת improper response. And she would have been able המצווה. כי היא הייתה to caution them from the failure Miriam’s Ralbag suggests a number of other explanations נביאה גם כן, וגדולת .to obey God’s commandment Death – regarding the connection between Miriam’s death השנים מהם וידמה שהיו ,For she, too, was a prophetess Loss of and the incident at Mei Meriva: חולקים כבוד לה לקחת ,and older than both of them Leadership עצה ממנה. and it seems that they would "ולא היה מים לעדה" And there was no water for“ )ביאור הרלב"ג, במדבר have honored her and taken her – הנה סמך זה למיתת ,the congregation” – behold פרק כ' ( (advice. (Ralbag on Num. 20 מרים, להעיר שמיתת this was juxtaposed to Miriam’s הצדיקים עושה רושם. death in order to note that the According to Ralbag, it was not only the absence death of the righteous leaves its of water that caused a crisis among the nation, but mark. Miriam’s death itself (“the death of righteous leaves ואחשוב שגם מרים ,And I think that Miriam, too its mark”). Ralbag also attributes Moses and Aaron’s הייתה מושכת לב in her , had influenced inappropriate reaction to Miriam’s death: Miriam ישראל בחכמתה לעבוד the hearts of the nation to would have been able to influence both the nation ה' יתעלה. וכאילו אמר .serve God, may He be exalted and its leaders to behave differently, avoid conflict, שאם הייתה מרים And it is as though it said that and reach a constructive solution. בחיים לא הרסו ישראל if Miriam had been alive, the Ralbag’s interpretation emphasizes that Miriam’s בזה האופן לשאול המים nation would not have behaved death left a void in the national leadership, perhaps ממשה בדברי קנטורין destructively in this way, asking .reflected by the nation’s lack of water כאלה. Moses for water with such belligerent words.

~ 16 ~ ~ 17 ~ D. From Miriam’s Death to Death at Abarbanel also suggests a close connection between Moses and Aaron’s Deaths Kadesh – the deaths of the three leaders at this point: On the ...וגם להודיע שבקדש And also to indicate that the… The interpretations cited above assume that Miriam’s Border of ברנע הייתה תלונה complaint and the decree that death resulted in the decree that Moses and Aaron the Land וגזירת מיתה לדור the generation of the spies would die in the desert, but only indirectly: since the of Israel המרגלים שלא יבואו would die [before they reached nation lacked water they complained, and since Moses אל הארץ, וכן בקדש the Land of Israel] took place and Aaron could not respond appropriately due to their הזה שהיה במדבר צין in Kadesh Barnea, and so too mourning, or due to the lack of Miriam’s influence, היתה גם כן גזירה אחרת in this Kadesh, which was in they sinned and were subsequently punished. ותלונת מיתה שלא the wilderness of Zin, there יכנסו לארץ משה ואהרון However, there may be a deeper connection was another decree and a כאילו תמיד בקדש קצף between Miriam’s death and the decree regarding complaint of death that Moses הקב"ה בעמו וחסידיו. Moses and Aaron’s deaths. and Aaron would not enter the Land of Israel; as though God A Ralbag writes: was always angered against His Fundamental nation and His righteous ones או יהיה הסמיכות הזה Or this juxtaposition might Connection .at Kadesh להעיר שיחד נגזרה indicate that their three deaths between מיתתם על שלושתם, were decreed together, for at the Miriam’s Abarbanel notes that the Israelites camped twice כי בעת מותה בא זה time of her death this incident Death and in a place called Kadesh on the border of the Land המקרה אשר נמשך occurred which brought about the Deaths of Israel. Both times, a fateful sin was committed, ממנו גזרת המוות על the decrees of Moses and of Moses and which resulted in a decree prohibiting the sinners משה ועל אהרון ובמעט Aaron’s deaths, and in this short Aaron from entering the Land.6 זמן מתו כולם... …time they all died According to this interpretation, the nation is tested on the border of the Land to find out who is According to this interpretation, the incident at Mei worthy of entering; those who are not allowed to Meriva occurred immediately after Miriam’s death not enter are fated to die before the nation crosses the because this led to a national crisis, but because her border.7 death is closely related to Moses and Aaron’s ultimate fate, which was decided at Mei Meriva. 6 See our lesson on Parashat . 7 Deuteronomy 1 states: וַּיִשׁ ְמַ עה' אֶ ת קֹול םדִּבְרֵיכֶ וַּיִקְ צֹף ָ וַּיִשּׁ עבַ לֵ אמֹר: אִ ם היִרְאֶ אִישׁ בָּאֲ נָשׁ יםִ ההָאֵלֶּ הַדּ ֹור הָרָ ע ~ 18 ~ ~ 19 ~ משה רבינו חָ טא חֵ טא Were Moses, Aaron, and Miriam unworthy of Our teacher Moses sinned אחד, והמפרשים העמיסו entering the Land of Israel? once, and the commentators עליו שלשה עשר חטאים have heaped upon him thirteen ויותר, כי כל אחד בדה E. Why were Moses and Aaron sins and more, for each one מליבו עוון חדש... אשר invented a new sin… Thus, all of על כן כל ימי נמנעתי Barred from Entering the Land? my days I have abstained from מהעמיק החקירה בדבר ,investigating this point deeply Until this point we have discussed the factors that זה, מיראה שמא מתוך for fear that my investigations contributed to Moses and Aaron’s sin. We have yet to חקירותי יצא לי פירוש would result in a new examine the sin itself which resulted in Moses and חדש ונמצאתי גם אני explanations and I too would Aaron being forbidden to enter the Land of Israel. The מוסיף עוון חדש על משה .add a new sin upon Moses. (S Torah does not explicitly state the nature of the sin. רבינו. .D. Luzzatto [Shadal] on Num As a result, numerous commentators suggest possible ביאור שד"ל לבמדבר (20:12 explanations. expresses a sense כ', יב of confusion in his commentary: Following Luzzatto, we shall not attempt to understand the exact nature of Moses and Aaron’s sin either.

Similarly, Abarbanel criticizes the tendency to heap הַּזֶהאֵת הָאָרֶ ץהַטֹּובָ ה אֲשׁ רֶ ְ נִשׁ בַּעְתִּ י תלָתֵ לַאֲבֹתֵיכֶ ם:זּולָתִ י בכָּלֵ בֶּ ןיְפֻנֶּ ההּוא יִרְאֶ הנָּ וְלֹו :sins on Moses and Aaron ןאֶתֵּ תאֶ ץהָאָרֶ ֶ ראֲשׁ דָּרַךְ בָּהּ ּולְבָ נָיו יַעַ ן אֲשׁ ֶ ר מִלֵּ א אַחֲרֵ י ה': גַּ ם בִּ י הִתְאַ נַּ ף ה' בִּ גְלַלְכֶ ם לֵ אמֹר גַּ ם אַתָּה לֹא תָבֹא שׁ ָ ם. למה נגזר על משה And God heard the voice of your words and was angered, Why was it decreed that Moses and He swore, saying, “Surely not one of these men, this evil ועל אהרון שלא יבואו generation, shall see the good land that I swore to give to and Aaron would not come אל הארץ? ...אין ראוי your forefathers, except , son of Jephuneh, he shall see to the Land? …It is not fitting it; and to him I will give the land that he has set foot upon, שעונש כזה יענשו שני and to his children, because he has wholly followed God.” that this punishment be given שרי צבאות ישראל אלא Also God was angry with me for your sakes, saying, “You also to two generals of Israel for לסיבה גדולה ולא לעניין ,shall not go there.” (Deut. 1:34-37) anything but a great reason The word “also” appears twice. While the second time קל כמו שהיה עניין מי highlights the identical nature of Moses and the nation’s and not for a small matter, as מריבה כפי כל אחת ,punishments, the first instance emphasizes the identical was the matter at Mei Meriva nature of God’s anger over Moses’ sin at Mei Meriva and the as all of the opinions regarding מהדעות שנאמרו בו... national transgression committed by the spies, mentioned earlier in the chapter. it have stated…

~ 20 ~ ~ 21 ~ episode of the spies – he continued to believe in God’s השאלה הב', הנה ,The second question: behold ability to bring the Israelites into the Land despite the ממדותיו של הקב"ה one of the attributes of the spies’ negative reports. Moses’ mistake lay in the fact לתת עונש מידה כנגד ,Holy One, Blessed be He that he commanded the spies to check the strength מידה... ובעניין מי מריבה is to mete out punishment of the nations and the cities in , which caused אין העונש מתייחס, measure for measure… And the spies to sin and cause panic among the nation with כי מה היחס שיש אל regarding the matter of Mei ,their reports. Although Moses had good intentions הכאת הסלע או דיבורו Meriva the punishment is he was still punished since his leadership caused the עם ההעברה אל הארץ? not proportionate, for how is striking a rock or speaking to nation to sin. it proportional to not entering Moses and Aaron’s sins at Mei Meriva was the Land? fundamentally similar. The absence of proper Abarbanel lists ten opinions regarding the nature of leadership on Moses and Aaron’s part caused the Moses and Aaron’s sin at Mei Meriva, and rejects them nation to commit a grave sin, which led to the all. In the end, he returns to his original position that divine decree that that entire generation would die their sin was not at Mei Meriva at all: in the desert.8 Therefore, it is only fair that Moses and Aaron, too, die in the desert. However, they were ודעתי בזה שמשה ואהרון And my opinion on this is not included in the nation’s punishment due to their שניהם נענשו בעבור that Moses and Aaron both honor and status, and the fact that they were acting עוונות שעשו: אם אהרון were punished for sins they with good intentions. Their sin was not the result of בעוון העגל, ואם משה committed: Aaron for the sin of rebellion, but of a lack of leadership. אדונינו עניין המרגלים. the Golden Calf, and Moses our master for the spies. The incident at Mei Meriva was not Moses and Aaron’s actual sin, but a means of publicly revealing Abarbanel explains that even though Aaron did not their absence of leadership and thus allowing them actively participate in worshiping the Golden Calf to be punished for their lack of leadership in the past, and his intentions were good – he intended to delay which had disastrous results. Abarbanel writes: “And the nation until Moses returned –in practice, he lost control of the situation and the Israelites sinned 8 See also Menachem Leibtag’s article, “Chet Mei Meriva,” because of him. on the Virtual Beit Midrash: http://www.etzion.org.il/vbm/ archive/6-parsha/38chukath.php . Rabbi Leibtag argues that the Similarly, Moses did not actually sin during the punishment was the result of a long process, not a single act. During this process, it became clear that Moses and Aaron were not the appropriate leaders to bring the nation into the Land of Israel. ~ 22 ~ ~ 23 ~ therefore, the incident of Mei Meriva at Kadesh was a banned from entering the Land of Israel. means in this case and not itself a reason.” At Kadesh, on the threshold of the Land of Israel, it becomes apparent that Moses and Aaron, the leaders F. Leaders – Part of the of the nation who helped the nation survive their Community years in the wilderness and led them through many fateful encounters, cannot enter the Land of Israel. The Leaders’ We might expand Abarbanel’s interpretation and They must remain in the wilderness. Responsibility suggest that the divine decree that Moses and Aaron Their personal greatness notwithstanding, these for the would die in the desert is not a punishment per se, leaders are still members of the nation. If the entire Nation’s Sins nor is it a direct – or even an indirect – result of their nation must remain in the wilderness, their leaders actions. As the leaders of the nation, they must take cannot enter the Land of Israel without them. We responsibility for the people and ensure that they do noted above that this is because they are responsible not sin. When the nation commits grave transgressions for the transgressions committed at the national such as the sins of the spies and the Golden Calf, level.9 and the leaders are unable to curb this trend and prevent the nation from deteriorating further – this insufficient assumption of responsibility is considered G. The End of Miraculous a sin on the leaders’ part. Leadership Moses and Aaron’s “punishment” is not simply a Yet there may be another reason that the nation’s punishment. If the entire nation is prohibited from leaders died outside of the Land of Israel. entering the Land of Israel as a result of their sins, the leaders cannot be completely exempted and enter Moses, The midrash quoted above describes items the nation the Land alone, without their people. They cannot Aaron, and received in their leaders’ merit: the well, the Clouds cast off all responsibility for the actions of the nation Miriam – of Glory and the manna. In our discussion above, we they led. While they did not personally sin and so did Miraculous related to these elements as expressions of leadership not receive a decree of death at the same time as Leadership 9 Miriam’s death – which took place before the nation entered the nation, it was at that point that their fate was the land, even though she had not been involved in a specific decided: they would not enter the Land of Israel. God sin – proves that the leaders’ deaths in the wilderness were ensured that their absence of leadership would be not the result of any particular sin. Rather, it resulted from their being an inseparable part of the nation: if the nation is revealed publicly, which would lead to their being barred from entering the Land of Israel, its leaders will suffer the same fate. ~ 24 ~ ~ 25 ~ The Death of the Leaders and the Transition of and the nation’s dependence on their leaders. There Leadership may be an additional implication of this midrash. The leadership of Moses, Aaron, and Miriam in the desert This transition is apparent in the deaths of had a miraculous nature: there were no natural the nation’s three leaders, whose leadership was sources of water in the wilderness; therefore, the characterized by miraculous events. The following nation needed the miraculous appearance of Miriam’s generations of leaders will guide the nation with well – a limitless supply of water in the wilderness. God’s assistance, but through natural means. The oppressive heat, obstacles and wild animals made In the fortieth year of wandering in the desert, as traveling difficult; Aaron’s merit brought the nation the nation prepares to enter the Land of Israel, the the Clouds of Glory, miraculously easing the nation’s role of the miraculous leadership comes to an end. journey. Finding palatable food in the wilderness The nation stands on the brink of a new era. would have been impossible – were it not for Moses’ miraculous leadership, which enabled the nation to The deaths of Moses, Aaron, and Miriam cause a have manna to eat. national crisis in this sense as well: God’s method of leading the nation is about to change drastically. The In The As the journey through the wilderness approaches its nation already begins to sense this when Miriam dies. Land of conclusion, the nation camps in Kadesh which is on As described in the midrash, upon Miriam’s death the Israel – the border of the Land of Israel. In the , miraculous well disappears. Aaron’s death causes the Natural they will no longer need such miracles. Life is guided disappearance of the Clouds of Glory, which protected Leadership by natural principles: rain falls from the heavens and the nation’s every step. Upon Moses’ death the nation flows from springs and rivers; food grows from the stops receiving manna, the miraculous food that the earth; the nation will settle into permanent homes, sustained them in the wilderness. no longer wandering through wilderness under difficult conditions. They will still be dependent on The nation faces this monumental change without God‘s assistance and the lessons they learned in knowing how they will support themselves from the wilderness regarding their dependence on God this point on. They have no experience with natural will remain with them forever. However, from this leadership; what are they to do now? It is no wonder point on, God’s assistance is granted via nature, not that Miriam’s death leads to bitter complaints from through overt miracles. This signifies a transition to a the nation. state of natural leadership, as opposed to miraculous leadership.

~ 26 ~ ~ 27 ~ H. A Gradual Change of from the earth – all while remaining dependent upon Leadership God, Who controls the rain. The War Afterwards, Aaron dies and the Clouds of Glory leave The Miracle – Following Miriam’s death, the nation fears the Against the the people. They stand defenseless before the hostile Speaking to difficulties that will arise without her miraculous Canaanites – Canaanites. Here they do not complain. Instead, they the Rock intervention. God knows that the nation is not With Divine turn to God and ask for His help. God grants them yet ready to handle a natural mode of leadership – Assistance assistance that is not quite miraculous: they wage certainly not while they are still in the wilderness. war against the Canaanites and with God’s help they Therefore, God commanded Moses and Aaron to speak win. to the rock and extract water from it in a miraculous manner, so that the people would continue feeling Rescue The following narrative recounts further complaints secure and confident in their leadership. The nation from the from the nation, which result in the nation being cannot adapt to a natural form of leadership overnight; Snakes – attacked by snakes (Num. 21:4-9). Until now, the they must gradually adjust to this new reality. Through Clouds of Glory prevented snakes and other creatures Perhaps Moses’ speaking to the rock to extract Prayer from harming the nation. With the disappearance of water from it was an intermediary stage between the Clouds after Aaron’s death, the snakes are able to Miriam’s well – a constant, miraculous source of attack.11 water – and the springs of the Land of Israel, where Here too God ultimately demonstrates to the spring water can only be reached by digging wells. nation that although Aaron is dead, the miraculous Here Moses is commanded to speak to the rock10 (and leadership of the nation has not disappeared entirely. is perhaps even commanded to strike it, according to Turning to God in prayer can still help. Even though some commentators) to teach the nation that in the this protection is neither constant nor automatic, as Land of Israel water is not simply available. One must the Clouds of Glory were, genuine prayer and efforts put in effort and dig in order to bring forth water

ר' יודן אומר: הם הנחשים שהיה הענן שורף, שהיו בזכותו של ... :Hizkuni explains 11 .אהרן, עכשיו שנסתלקו במיתתו היו מזיקים Moses and Aaron’s error regarding this point is perhaps more 10 understandable: they may have wished to demonstrate to R. Yodan says: They are the snakes that the Cloud would burn, the nation that water may be obtained in a more natural (or which was in Aaron’s merit; now that it had gone away upon less miraculous) way. However, their decision to strike the his death, they struck [the nation]. (Hizkuni on Num. 21:6) rock rather than speak to it did not fulfill the nation’s need to See also Rabbi Samson Raphael Hirsch’s commentary on this experience an overt miracle following Miriam’s death, which verse. had stopped their miraculous source of water.

~ 28 ~ ~ 29 ~ towards God can bring about miraculous protection.12 miraculous. The war at Ai is fought in a natural way, but with divine assistance. Thus the nation becomes Finally, when the nation enters the Land of Israel after Moses’ death, the manna stops falling: accustomed to life with fewer open miracles.14

וישבות המן ממחרת, And the manna ceased the next I. Summary באכלם מעבור הארץ day, when they had eaten of יהושע ה', יב .the produce of the land… (Josh The juxtaposition of Miriam’s death to the sin at Mei 5:12) Meriva is not coincidental. Miriam’s death is closely A Gradual The nation undergoes a process of transition from linked to the deaths of Moses and Aaron. Her death Transition their miraculous existence to a new stage of natural begins the transition away from the leaders of the from existence.13 This process continues through their last generation of Israelites that wandered through the Miraculous year in the wilderness, as their leaders pass away and wilderness. These three leaders pass away before the to Natural they must slowly adjust to a new independent way of nation enters the Land of Israel not only because they Existence life, without great leaders or overt miracles. sinned, but as part of the transition to a new form of leadership more suited to the generation entering This process continues even after the nation enters the Land. Through their deaths, the miraculous the Land of Israel. At first, the manna continues to leadership that guided the nation through the fall. The Israelites’ first victory at Jericho is entirely wilderness is brought to a gradual end, and the generation entering the Land of Israel begins a new 12 Num. 21:7 states: era of natural leadership. וַּיָבֹאהָעָ םאֶ ל ֶמֹשׁ ה וַּיֹאמְ רּו חָטָ אנּו כִּ י דִבַּרְנּו בַ ה' וָבָךְ להִתְפַּלֵּ לאֶ יה' רוְיָסֵ מֵעָלֵ ינּו אֶ ת הַ נָּחָשׁ וַּיִתְפַּלֵּל מֹשׁ ֶ ה בְּעַד הָעָ ם. And the nation came to Moses, and they said, “We have sinned, for we have spoken against God and against you; pray to God that He shall remove the snake from us.” And Moses prayed on behalf of the nation. (Num. 21:7) The copper snake is not a magical object; rather, as the mishna states: וכי נחש ממית או נחש מחיה? אלא בזמן שישראל מסתכלין כלפי מעלה ומשעבדין את See also Eliyahu Assis, “HaMivneh HaSafruti shel Sipur Kibush 14 לבם לאביהן שבשמים היו מתרפאים, ואם לאו – היו נימוקים... And can a snake bring death or life? Rather, when the nation HaAretz BeSefer Yehoshua (Perakim 1-11) UMashma’uto,” Ph.D. looked upward and subjugated their hearts to their Father in dissertation, Bar-Ilan University, Ramat Gan (5759), p. 239-240, Heaven they were cured; and if not – they would rot... (Rosh 285-287, 291-295). The author notes that the central element of Hashana 3:8) the capture of Jericho was an overt miracle, and that miracles 13 See also Dr. Hezi Cohen, “Ma Bein HaPesach BeShemot LaPesach become gradually less central until the war against the kings SheBeDevarim?” Akdamot 26 (5771), p. 41-56. of the north is fought in an entirely ordinary way. ~ 30 ~ ~ 31 ~