TBE Torah Study - Chukat Balak 5780

Blessed are You, Lord, our God, Ruler of the Universe, Who has sanctified us with mitzvot and commanded us to immerse ourselves within words of Torah.

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. The community was without water, and they joined against Moses and Aaron. The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of the LORD! Why have you brought the LORD’s congregation into this wilderness for us and our beasts to die there? 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!” Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of the LORD appeared to them, and the LORD 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 the LORD, as He had commanded him. 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 the LORD 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.” Those are the Waters of Meribah—meaning that the Israelites quarrelled with the LORD—through which He affirmed His sanctity.

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).

The Gemara raises an objection from a baraita: 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.

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).

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.

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.

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 behavior (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." 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."

(6) The remnant of Jacob shall be, In the midst of the many peoples, Like dew from the LORD, Like droplets on grass— Which do not look to any man Nor place their hope in mortals.(7) The remnant of Jacob Shall be among the nations, In the midst of the many peoples, Like a lion among beasts of the wild, Like a fierce lion among flocks of sheep, Which tramples wherever it goes And rends, with none to deliver.(8) Your hand shall prevail over your foes, And all your enemies shall be cut down!(9) In that day —declares the LORD— I will destroy the horses in your midst And wreck your chariots.(10) I will destroy the cities of your land And demolish all your fortresses.(11) I will destroy the sorcery you practice, And you shall have no more soothsayers.(12) I will destroy your idols And the sacred pillars in your midst; And no more shall you bow down To the work of your hands.(13) I will tear down the sacred posts in your midst And destroy your cities.(14) In anger and wrath Will I wreak retribution On the nations that have not obeyed.(1) Hear what the LORD is saying: Come, present [My] case before the mountains, And let the hills hear you pleading.(2) Hear, you mountains, the case of the LORD— You firm foundations of the earth! For the LORD has a case against His people, He has a suit against Israel.(3) “My people! What wrong have I done you? What hardship have I caused you? Testify against Me.(4) In fact, I brought you up from the land of Egypt, I redeemed you from the house of bondage, And I sent before you Moses, Aaron, and Miriam.(5) “My people, Remember what Balak king of Moab Plotted against you, And how Balaam son of Beor Responded to him. [Recall your passage] From Shittim to Gilgal— And you will recognize The gracious acts of the LORD.”(6) With what shall I approach the LORD, Do homage to God on high? Shall I approach Him with burnt offerings, With calves a year old?(7) Would the LORD be pleased with thousands of rams, With myriads of streams of oil? Shall I give my first-born for my transgression, The fruit of my body for my sins?(8)“He has told you, O man, what is good, And what the LORD requires of you: Only to do justice And to love goodness, And to walk modestly with your God.