Chukat: On Grief Suppressed

(1) Blessed are You, Lord, our God, King of the Universe, Who has sanctified us with his commandments and commanded us to be involved with words of Torah.

(1) The Israelites arrived in a body at the wilderness of Zin on the first new moon, and the people stayed at Kadesh. Miriam died there and was buried there.(2) The community was without water, and they joined against Moses and Aaron.(3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of Hashem!(4) Why have you brought Hashem’s congregation into this wilderness for us and our beasts to die there?(5) Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!”(6) Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of Hashem appeared to them,(7) and Hashem spoke to Moses, saying,(8) “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.”(9) Moses took the rod from before Hashem, as God had commanded him.(10) 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?”(11) And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank.(12) But Hashem 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.”(13) Those are the Waters of Meribah—meaning that the Israelites quarrelled with Hashem—through which God affirmed God's sanctity.

(1) כל העדה [THE CHILDREN OF ISRAEL], EVEN THE WHOLE CONGREGATION — The congregation in its entirety, for those who were to die in the wilderness in consequence of their sin had already died, but these had been expressly mentioned for life (cf. Rashi on v. 22).

(1)In the first month. In the fortieth year, for the Torah includes no incident or prophecy that was not either in the first year or the fortieth year.

(3) ותמת שם מרים AND MIRIAM DIED THERE — She, too, as Moses and Aaron, died by a Divine Kiss. But why is it not said with reference to her: she died “by the command (lit., mouth) of God”, (this being the Biblical expression from which is derived the Midrashic statement that they died by the Divine Kiss)? Because this would not be a respectful way of speaking about the Most High God, as it would have reference to a woman. But of Aaron it says in the Sedrah אלה מסעי (Numbers 33:38), “By the mouth of the Lord” (Moed Katan 28a).

Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are: Moses, Aaron and Miriam. And three good gifts were given from Heaven through their agency, and these are they: The well of water, the pillar of cloud, and the manna. He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared, as it is stated: “And Miriam died there” (Numbers 20:1), and it says thereafter in the next verse: “And there was no water for the congregation” (Numbers 20:2). But the well returned in the merit of both Moses and Aaron.

(1) And they joined against Moses and Aharon - they were not punished now as they were in the other complaints, because now they have a case. There really is no water (after Miriam's death).

(1) ולא היה מים לעדה, “The congregation had no water.” As soon as Miriam died, the well which had traveled with the Israelites all these years ceased providing water. The water which the people had enjoyed all these years was due to the merit of Miriam who had stood by watching what would happen to her infant brother when he was in a basket in the reeds at the edge of the river (Exodus 2,4). G’d had rewarded her for that act of kindness by making her the provider of water for Moses’ people. The people had not appreciated this until the well ceased with Miriam’s death.

(7) This corresponds to (Numbers 20:1), “miDBaR TZiN” (the Tzin Desert), which is etymologically similar to DiBuR m’TZuNan (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness of servitude for the Torah—passed away. Then the B’ER (the well), the Bei’EuRei (the explanations) of Torah, departed. And then (Numbers 20:3), “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out , as explained.

(1)ויבאו בני ישראל, The children of Israel arrived, etc. Why did the Torah have to emphasise that כל העדה, "the whole congregation" arrived in the desert of Tzin? Who would have doubted that the whole people travelled together? We have learned (Bamidbar Rabbah end of Parshat Balak) on a previous occasion that whenever the Jewish people were on a moral/ethical high they are referred to as בני ישראל. On occasions when they were guilty of rebellious behaviour (such as Numbers 14,11 and many others) they are described as עם; the Torah wanted to inform us that at this time they were all entitled to the flattering description. There are also occasions when the Torah describes the people as עם בני ישראל, suggesting that though many of the people were not on the desired moral/ethical plateau at the time, many others were. This interpretation agrees with a statement by our sages that the words כל העדה, mean עדה שלמה, "a perfect congregation."(2) Our sages apparently viewed the expression כל העדה as sufficient by itself to describe the Israelites in the most glowing terms. There are, after all, 70 different ways of interpreting the text. The reason that the Torah would choose the expression העדה here may be threefold. 1) We know that we will read shortly afterwards about the incident with the "waters of strife" which according to Devarim Rabbah was the reason for Moses' punishment. The reason given is that he addressed the Israelites as "listen you rebellious people!" It was important for the Torah to state that at this time the Israelites were all a holy congregation. Had this not been so the Torah could not have faulted Moses for addressing the Israelites as rebellious. 2) It was also designed to raise the image of Miriam in the eyes of the people by showing that although the people themselves were at their spiritual best at that time, their merit was not sufficient to ensure their water supply once Miriam had died (viz. Taanit 9). 3) The Torah informed us that contrary to Aaron's belief that the people assembled in order to show their last respects for Miriam, they actually assembled in order to quarrel with Moses and Aaron (compare Yalkut Shimoni 763 and Tanchuma). Considering the conduct of the Israelites in the verses immediately following our verse there was reason to assume that they had already descended from their spiritual high before Miriam died; the Torah therefore had to describe the Israelites in glowing terms to prevent us from making that mistake. This leaves us with the question of why the Israelites did not pay Miriam the kindness Aaron had assumed they were showing her. According to Moed Katan 28 the manner in which the Torah described Miriam's death as immediately followed by her burial without a word about anyone mourning her showed that due to the failure of the well the people immediately suffered thirst. This preoccupied their minds more than the respect they should have shown Miriam by mourning her properly. The Torah makes this even plainer by stating immediately after reporting Miraim's burial that there was no water "for the congregation."

(1) AND MOSES AND AARON GATHERED THE "KAHAL" BEFORE THE ROCK: Now we will tell how Moses strayed from the word of Hashem...Because Hashem Said to Moses, "gather the Eidah, you and Aaron, your brother," but they gathered the "Kahal." And I have already explained previously that there is a difference between Eidah and Kahal. And Eidah is called when the Elders of the people are standing at the front. This is when they are called and Eidah, when the Sanhedrin, who are the essence, are at the forefront. A Kahal is called when the multitudes of people are gathered in no particular or correct order and the elders are not at the front. And so at the moment when the water came out of the rock at Chorev, which was also a great miracle...it was important that it was done in front of those who were deserving of seeing a great miracle- the Elders. And so too, it applies here, Hashem wanted this miracle to be performed in front of the Elders who were deserving of seeing this miracle, because the people were rebelling against the Elders. The Tanchuma Explains that when Moses saw them approaching, he said, "What is this gathering?" and Aaron answered, "They came to do Chesed because of Miriam's death (to be menachem avelim)." Moses said, "no, this is not a respectful gathering: this is one of chaos and rebellion. A respectful gathering would have its Elders at the head." At the beginning, it calls them an "Eidah" as the elders were leading, and then they devolved into a "Kahal" who was undeserving of a miracle, Moses and Aaron gathered the wrong group when attempting to perform the miracle. When Moses and Aaron were rebuking them, they said, "Shimu na Homirim! This rock will NOT take out water for you!" IF they had gathered the "Eidah," then water would have been produced immediately.