Parashat Chukas

THOUGHTS FOR PARASHAS CHUKAS 5755
(by Rav Moshe Friedman, Executive Vice-President of Ner Yisroel Yeshiva of Toronto)

And Hashem said to Moshe and to Aharon: Because you did not trust in Me to sanctify Me in the eyes of B'nei Yisroel, therefore, you will not bring this congregation into the land which I have given you. (20:12)

Many diverse opinions have been written on this complex subject concerning the actual sin which Moshe and Aharon committed and why they were punished. Commentaries are troubled by the declaration of the posuk that Moshe and Aharon lacked belief and could have sanctified Hashem more than they did. How does talking to a stone cause more Kiddush Hashem? Explanation is required to understand Moshe's motive for not following a relatively simple command that did not involve any m'siras nefesh or even the slightest opposition from others. What indeed possessed Moshe Rabbeinu, whose whole life was predicated on doing the will of Hashem even under the most trying circumstances, to decide at this point in time not to do what Hashem had commanded him? Furthermore, why did Aharon stand by silently without attempting to persuade Moshe in this situation? What was to be gained by striking the stone as opposed to speaking to it?

We read in Parashas B'shalach that Moshe was told to raise his hand that contained the staff and split the sea, and he did exactly as he was instructed. The question arises why was it necessary for Moshe to use the special stick. The Yismach Moshe zt"l (1) answers that since it is stated that "the Sh'chinah speaks from Moshe's throat", (2) if Moshe would have directed the sea to part then it would have had to remain that way forever, because Hashem was in essence commanding the sea to follow these instructions, and Hashem's words are permanent.

With this interesting insight we can perhaps clarify our parsha. Water flowing from the stone symbolizes sustenance. If Moshe had spoken to the stone, which in reality would be Hashem talking, then the blessings of parnassa would never cease. The heights of holiness and purity that Klal Yisroel could have attained had they not been burdened with earning a living, is impossible to measure. (3) This then is what the posuk is referring to when it says "since you did not sanctify Me", meaning that had Moshe just spoken to the stone more Kiddush Hashem would have resulted.

We must still address the other issue, as to what prompted Moshe to disregard Hashem's request. The Lev Aryeh zt"l (4) offers a novel approach to answer this difficulty. Man's endeavours consist of thought, speech and action. To perform a miracle via speech one must be on a higher spiritual level than to bring about a miracle through action. When Moshe's sister Miriam was alive the rock gave water in her merit. After she died the stone's water came in Moshe's merit. Miriam was only able to cause the water to flow by an action of tapping the stone. Moshe, who was the most humble person on the face of the earth, did not want to show that he was on a higher level than his sister, and therefore hit the stone. Concludes the Lev Aryeh, since the miracle would have been far greater had Moshe just spoken to the rock, he should not have allowed his humility to take precedence, but should have only considered how much more so would Hashem's name be sanctified.

Rav Levi Yitzchok of Berditchev zt"l, in last week's parsha, notes that Korach's error was that he wanted to do the avoda himself. The true tzaddik's interest should be that Hashem is served and it makes no difference whether it is he or someone else that performs the mitzva or good deed. Moshe Rabbeinu, who was aware of this, should have realized that his main concern in this situation should have been in what capacity would there be more Kiddush Hashem and not to dwell even for a moment on his own character traits. This may be a reason why the Torah uses the word "Ya'an" (because). The Malbim zt"l (5) says that "Ya'an" denotes a previous action that caused this punishment; since Moshe failed to be m'kadesh Hashem, he was therefore, punished. Similarly, when Avraham brought Yitzchak to the Akeida, it is written "Ya'an", meaning because you did not withold Yitzchok, therefore you are to be rewarded. We may add that the previous lesson involving Korach's downfall was what precipitated the punishment in this instance. (6)

In 1923 a rabbinical convention (the first K'nessiah G'dolah) took place bringing rabbonim from the world over to Vienna. The Gerer Rebbe zt"l asked the gaon Rav Meir Dan Plotski zt"l to travel with the Chofetz Chaim zt"l, who was then in his mid-80's. On the way, the train made a stop and a huge crowd of people gathered to greet the Chofetz Chaim. The Chofetz Chaim refused to leave the train . Rav Meir Dan was perturbed and questioned him concerning this. He replied that a Jew must run from honour and quoted Rabbeinu Yehudah HaChassid that by receiving honour one can lose a part of his share in Olam Habbo. Rav Meir Dan retorted that perhaps it is worth losing a portion of Olam Habbo to yield and thus give pleasure to thousands of Jews. Upon hearing this the Chofetz Chaim immediately rose and came out to greet the throngs of people.

The story with the Chofetz Chaim, who lived in this century, sheds light on the interpretation offered by the Lev Aryeh. This incident illustrates that one should be selfless to the point of risking his own well being so that others may benefit. How much more so should one be cognizant of sanctifying the Name of Hashem even at one's own peril. A similar concept is related concerning the Maggid of Mezeritch zt"l. It was revealed to him from heaven that he had lost his portion in Olam Habbo. He exclaimed with great happiness, "Now I will finally be able to serve Hashem without any thought of personal gain.

Footnotes

(1) Rav Moshe Teitelbaum zt"l, the head of the Beis Din in Uhel, author of the responsa Heishiv Moshe and a Torah commentary called Yismach Moshe.
(2) Zohar HaKadosh.
(3) In this way is explained, the saying of our Sages, "the Torah was only presented to those that ate the Mon".
(4) Talmud Tractate Chulin 7a.
(5) In his commentary to Y'chezkel 12:12.
(6) Also the Meshech Chochmo on the verse (20:11) "abundant water came forth", s.v. "HoRi Albo", explains with his wisdom the connection of the story of Korach to the verse "because you did not trust in Me" in a wondrous manner.