Dedicated in memory of Yaakov ben Avraham and Sarah Aharonov z"l
In this Torah portion of Chukat, we are told about the sin of Moshe and Aaron, which resulted their exclusion from entering the Promised Land. The explicit sin of Moshe and Aaron is not clearly understood from the Torah text. The psukim explains why Hashem punished Moshe and Aaron (Bamidbar 20:12): "Because you didn't believe in me, to sanctify me in the eyes of the Children of Israel, therefore you shall not bring this assembly into the land which I have given them." However, from the text, it is still not clear what was the specific act of Moshe and Aaron that led to the accusation that they did not believe in sanctifying Hashem's name in the eyes of the Children of Israel.
Many explanations have been given for the question what the sin of Moshe and Aaron was, to the point that Shadal (Samuel David Luzzatto) said that he did not want to delve into the matter because he did not want to find an additional sin of Moshe, even though ultimately, after studying the various opinions, he accepts the opinion of Rashi combined with the Rambam.
Rashi's interpretation is the most well-known, stating that the sin was that Moshe struck the rock instead of speaking to it. The Rambam explains that the sin was in Moshe' anger towards the Israelites, as it is written, "Hear now, you rebels."
The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, the third rebbe of chabbad, brings the similar story that appears in Parashat Beshalach. The people did not have water to drink, and they complained to Moshe, and Hashem commanded him to strike the rock (tzur). If we compare our portion to the portion of Beshalach, Moshe was commanded to strike the rock, while here he was commanded to speak to the rock. What is the difference between the two stories?
The Lubavitcher Rebbe, explains that there is a difference between the generations. The generation that left Egypt, required strict judgment and difficulty, and therefore Moshe was commanded to strike the rock. In contrast, in our portion, after the death of Miriam and after the time for entering the land, the entire difficult generation that preceded it had died, and a new generation was ready to enter the land.
The leadership needed to change, and there was a need for a leadership style of kindness and mercy. Since Moshe and Aaron chose to strike instead of speaking, it became clear that this was not the appropriate leadership style for entering the land, and therefore they were not the suitable leaders for the new generation. This principle that different generations require different leadership styles is expressed in our generation by the need for a leadership style of kindness and mercy.
This is explained in hassidut that the practices that were suitable in the past, such as many fasts and self-mortification, are not suitable for our generation, which requires a leadership style of kindness that includes joy and good connection between a person and their Creator. Similarly, when entering the land, a leadership style of conversation and speech was required, not a leadership style of using force, as symbolized by striking the rock.
The Netivot Shalom, the Slonim Rebbe, responds to the question of why the punishment was so severe that Moshe and Aaron were not allowed to bring the Israelites into the land. He brings a Midrash that indicates the sin was Moshe' statement, "Hear now, you rebels" (Dvarim 3:26), as suggested by the Rambam. The essence of the sin, as mentioned in the Midrash on Parashat Va'etchanan, was Moshe saying before Hashem, "Master of the Universe, why am I not entering the land? Because I said, 'Hear now, you rebels'..." The Netivot Shalom explains that a leader must believe in the strength of the people they are leading and recognize that even if the Israelites sin, internally, they are still part of the Divine service. Moshe was barred from bringing the people into the land because he referred to them as rebels, implying that they were not part of the Divine service.
The Netivot Shalom emphasizes the principle of faith in the capabilities of those being led. A leader must have faith in their potential and recognize the good within them, even when they falter. By believing in their strengths and illuminating them, a leader can guide them towards success. On the other hand, if a leader doubts their abilities, it hampers the individuals from manifesting their innate goodness and realizing their potential. He explains that although a leader needs to be aware of the shortcomings and weaknesses of the people in order to guide them in a suitable way, he operates from a complete belief in their ability.
This applies to various leadership roles, including parenting, where trust in a child's abilities is crucial before making demands. It also applies to an individual's self-belief, as one must have faith in their own abilities to navigate and act in the world. The mission of every leader begins with believing in the strengths and capabilities of those they lead. This principle holds true in any endeavor, where one must first recognize and nurture the potential in others and approach them with empathy. Through such a perspective, one can lead them to the 'promised land'.
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Written by Rabbi Ilai Grunwald, current Rosh Kollel in Memphis