A Thought for the Week with Rabbi Jay Kelman
Parshat Chukat - Dying of Thirst

One of the most beautiful and impactful aspects of the Torah is its description of the humanity of its protagonists. Their strengths and struggles, heroism and failures, highs and lows are depicted before us, allowing us to much more readily identify with and learn from them. Realizing that our Avot and Imahot had many crisis within their own lives, or that Moshe had to struggle to contain his temper, can give us much guidance and reassurance as we struggle with our own issues. As great as they were, they were human and the Torah wants us to learn not only when to emulate them, but when to learn from their mistakes and not repeat them.

However, the Torah rarely actually passes its own judgement on the actions of our great role models, rather describing events in their lives and leaving us, guided by our great commentaries, to derive the appropriate lessons. Not surprisingly, we often find differing interpretations of certain events; for example, Abraham's decision to leave Israel so soon after arrival due to famine, or Aaron's decision not to confront head on those building the golden calf. This points to the complexity that life is, and that many decisions are full of gray. The same action can be viewed positively or negatively - so much depends on context and motivation.

Context seems to be everything regarding the episode of Moshe "hitting" the rock. Here, interestingly, the Torah in essence reveres itself - it forcefully passes judgement not only in response to the actual event itself but does so on three additional occasions in the Torah. We have such statements as "you did not believe in Me" (20:12), "you rebelled against My word" (20:24), "you disobeyed My commandment" (27:14), and "you trespassed against Me" (Devarim 32:51). By reading words like these one might envision a sinner who worships idols, blasphemies or disdains the Torah. Yet while we have great words of indignation, we are left almost clueless as to the series of events that led to such harsh judgement. Why is the Torah so seemingly vague as to the what happened, but so clear as to the characterization of it?

Adding to our puzzlement is the fact that an almost identical story took place soon after the exodus when the Jews first arrived in the desert. Here, too, they did not have water to drink and, quite understandably, the Jewish people complained. Here, too, G-d tells Moshe to take his staff and Moshe hits the rock and water gushes forth. Even the name of the place where Moshe is punished, me merivah, is reminiscent of our first episode in masa umerivah. Yet in that case there is no criticism of Moshe with G-d's anger being directed only at the Jewish people. In contrast, in the mei merivah case G-d is not only upset at Moshe, but there is not even any indication of anger being directed at the Jewish people for their continuing lack of faith. Only Moshe somehow did not believe?!

Perhaps we can explain both the Torah's differing reactions and lack of clarity as to what it was that Moshe actually did wrong with an understanding of the purpose and goals of leadership. I would argue that the main goal of a leader, as opposed to a manager, is to inspire others. A leader who cannot motivate others to change and grow has, when all is said and done, failed in a major component of leadership notwithstanding their many great accomplishments. This "failure" may be totally beyond their control, as is the case with stiff necked people. When one says that there is a leaderless generation, that refers not only to the status of our leaders but as well to the obstinacy of the people who are resistant to change.

Such was the situation of Moshe, Aaron and Miriam. As great as they were, they were unable to inspire the people to great heights. If 40 years later the Jewish people are just as immature and complaining as their parents, whose response as slaves can somewhat be forgiven, the leaders must, tragically, be held accountable. The exact details of what why and how are irrelevant.

Moshe's fate was sealed not by hitting the rock but by the fact that the Jews complained in the first place. This would explain why Aaron who was an innocent bystander in all of this was similarly punished. He, too, as co-leader, must suffer the fate of his flock. Zot chukat HaTorah - this is the decree of the Torah. May we merit great leaders and, even more importantly, may we merit great followers. Shabbat Shalom!

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