Commentaire de citation sur Ézéchiel 22:2

ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house,¹⁶⁰See above, 12:7. [knew] that nothing is too hard for Him;¹⁶¹See Genesis 18:14. and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb!¹²⁴Exodus 17:6. Now the commentators¹⁶²R’dak on I Samuel 2:27. have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: Did I reveal Myself to the house of thy father?;¹⁶³Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” The king said also unto Zadok the priest: ‘Seest thou?’;¹⁶⁴II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” Wilt thou judge?;¹⁶⁵Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?¹⁶⁶Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “Hear now, ye rebels against G-d, who say, ‘and why have ye brought the assembly of the Eternal¹⁶⁷Above, Verse 4. unto this evil place?’¹⁶⁸Ibid., Verse 5. Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, and ye shall know that the Eternal hath brought you out from the land of Egypt.¹⁶⁹Exodus 16:6.
In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?¹⁷⁰Above, 13:20. whether thou wouldest keep His commandments, or not?¹⁷¹Deuteronomy 8:2. — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?;¹⁷²Genssis 43:29. Know ye Laban the son of Nachor?;¹⁷³Ibid., 29:5. Should I weep in the fifth month, separating myself?¹⁷⁴Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab. But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal?¹⁷⁵Nahum 1:9. — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’¹⁷⁶Psalms 78:18-20. Similarly the Rabbis have said:¹⁷⁷Aboth 5:4. “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back?¹⁷⁸Genesis 24:5. which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear?¹⁷⁹II Chronicles 18:5. which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?;¹⁶³Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” Seest thou how Ahab humbleth himself before Me?¹⁸⁰I Kings 21:29. Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;¹⁶⁶Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” Wilt thou judge?¹⁶⁵Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself?¹⁶³Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?”¹⁸¹I Samuel 2:29. Do ye thus requite the Eternal¹⁸²Deuteronomy 32:6. with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you¹⁶⁶Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” [not to eat], and you are ashamed [and therefore you hid yourself],¹⁸³See Genesis 3:8. or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou?¹⁶⁴II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon”¹⁸⁴Kethuboth 109a. [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith.¹⁸⁵Genesis 1:4 (Vol. I, p. 30).

‘VAYITZCHAK’ (AND HE LAUGHED). Onkelos translated: “and he rejoiced.” This is correct since the word tzachak can be used intermittently for sporting or rejoicing, just as in the verses: ‘Mesacheketh’ (Sporting) in His habitable earth,⁴³²Proverbs 8:31. ‘mesachkim’ (rejoiced) before the Eternal.⁴³³II Samuel 6:5.
In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.”⁴³⁴Psalms 126:2. It is this thought which Sarah expressed: G-d hath made laughter for me; everyone that heareth will laugh on account of me,⁴³⁵Further, 21:6. just as in the verse, Then was our mouth filled with laughter, and our tongue with singing.⁴³⁴Psalms 126:2. And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, and he said in his heart that this is an occasion for rejoicing as it is a very wonderful matter. Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word vayitzchak. A similar case is the expression, Have I even here seen,⁴³⁶Above, 16:13. which is connected with the beginning of the verse: for she [Hagar] said, “Have I even here seen G-d, revealing to me that He saw in my affliction, and shall I not call Him E-il-ro’i [the G-d who seeth me]?” Another such example is the expression, Did I reveal Myself unto the house of thy father,⁴³⁷I Samuel 2:27. which is connected with the following verse, Why do you kick at My sacrifice and at Mine offering,⁴³⁸Ibid., Verse 29. thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?”
It may be that the question, Shall a child be born to him that is a hundred years old? is an expression of amazement, not one of impossibility, just as in the verse, Wilt thou judge the bloody city,⁴³⁹Ezekiel 22:2. which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, Wilt thou set thine eyes upon it? it is gone.⁴⁴⁰Proverbs 23:5. Likewise is the verse, Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?⁴⁴¹Above, 3:11. That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael.⁴⁴²Verse 18 here.

ביום אשמתו, “on the day he admits his guilt.” The day in question is the day that he realizes his guilt. This day may even be the very day on which he committed the wrong. The Torah teaches us here that as long as the guilty party has not actually refunded the object in question he is considered as still as guilty as before.
There are basically two categories of sin; 1) sin against the Creator not involving one’s fellow, i.e. acts of rebellion against G’d. 2) crimes committed against fellow human beings. The first category of sin originates in a person becoming estranged from his G’d by not realizing that he is a constant recipient of G’d’s kindness. Such a sinner basically commits his “violence” against himself and his life. The matter is comparable to what Solomon wrote in Proverbs 6,32: “anyone who commits adultery with a woman (consenting adults) lacks understanding; he who wants to destroy himself does such a thing.” The sinner just described committed his sin “only” against one party, i.e. against G’d.
The second category of sin is that committed vis-a-vis his fellow man. For instance, he may abuse his fellow man verbally, or he may even inflict bodily harm upon him. When doing this the guilty party also sins against G’d at the same time. This is why the crime of robbery is such a severe crime. Our sages (Vayikra Rabbah 33,3) said that if a person is guilty of a whole measuring cup full of sins, the one which demands justice from G’d is only the crime of robbery. The decree to wipe out the generation of the deluge was issued on account of their being guilty of robbery, indiscriminate lack of respect for other people’s property The Torah spells this out unmistakably in Genesis 613, “the end of all flesh has come before Me...for the earth has become full of violence, robbery.”
We also find that when the prophet Ezekiel listed a whole slew of sins committed by the Jewish people (Ezekiel 22,2-13) that it was the sin of shedding (innocent) blood, i.e. violence which led to the city of Jerusalem’s destruction being sealed. The abuse of widow, orphan, and the poor are mentioned. The desecration of the Sabbath, spurning sacred offerings, committing the sin of slander, all serious sins, did not bring about the final decree of destruction, but robbery and murder did (compare verse 13 in that chapter).