Midrash su Numeri 20:12

(Deut. 3:24:) YOU HAVE <ONLY> BEGUN <TO SHOW YOUR SERVANT YOUR GREATNESS AND YOUR MIGHT…. > He said to him: You are the one who opened a door for me to pray to you.³Sifre to Deut. 3:24 (27). When? When they did that deed.⁴I.e., when they made and worshiped the golden calf. See Deut. 9:7–12. The Holy One said to him (in Deut. 9:14): LET ME ALONE, AND I WILL DESTROY THEM AND BLOT OUT THEIR NAME FROM UNDER THE HEAVENS. Moses said: Who would seize hold of the Holy One? One only seeks to pray for one's children. What is written there (in Exod. 32:11)? AND MOSES IMPLORED THE LORD HIS GOD. Moses said: Once I prayed for the community and was answered, but the community prayed for me and was not answered. Why? Because you have issued a decree over me <for calling them rebels>! But you were the one who began by calling them <rebels> (in Numb. 17:25 [10]): <PUT BACK AARON'S ROD … > TO BE KEPT AS A SIGN FOR THE CHILDREN OF REBELLION. Then because I called them <rebels> (in Numb. 20:10): LISTEN, YOU REBELS, you said (in 20:12): THEREFORE YOU SHALL NOT LEAD THIS CONGREGATION <INTO THE LAND THAT I HAVE GIVEN THEM>.

R. Ami said: "Death does not come except through sin, and afflictions do not come except through iniquity; death does not come unless through sin, as it is written (Ez. 18, 20.) The soul that sinneth, she alone shall die; afflictions do not come except through iniquity, as it is written (Ps. 89, 33.) Then will I visit their transgressions with the rod, and their iniquities with plagues. (Ib. b.) The following objection was raised: "The ministering angels said before the Holy One, praised be He! 'Sovereign of the universe, why hast Thou decreed death unto Adam, the first man?' 'Because,' said the Lord unto them, 'I gave him one light commandment and he transgressed it.' They then said to Him, 'Did not Moses and Aaron die although they fulfilled the entire Torah?' Whereupon the Lord answered, 'There is but one chance for the righteous and for the wicked; for the good, etc. (Ecc. 9, 2). [This is contrary to R. Ami's opinion.] R. Ami said like the Tana of the following Baraitha; for we are taught that R. Simon b. Elazar said: "Moses and Aaron also died on account of their sins, as it is said (Num. 20, 12.) Because ye had no confidence in me, etc. But if they had had confidence, then their time to depart from the world would not have come." Another objection was raised from the following: [It is taught in a Baraitha.] "Four died in consequence of the instigation of the serpent, viz., Benjamin, the son of Jacob; Amram, the father of Moses; Jesse, the father of David, and Chilab, the son of David. We know of all by tradition except that of Jesse, the father of David, which the Scripture explains, for it is written (II Sam. 17, 25.) And Abshalom placed Amassa instead of Jo'ab as captain over the army; and Amassa was the son of a man, whose name was Yithra, the Israelite, who had gone into Abigail, the daughter of Nachash, the sister of Zeruyah, Jo'ab's mother. Was Abigal then the daughter of Nachash? Behold" she was the daughter of Jesse, as is written (I. Chr. 2, 16. And their (Jesse's sons) sisters were Zeruyah and Abigail. We must therefore say that it means 'the daughter of him who died [for the sin committed] through the instigation of the serpent." Now, according to whose opinion has this been taught? Shall we say it is in accordance with the sages of the ministering angels [mentioned above]? Behold, [according to that one], Moses and Aaron also died in consequence of the instigation of the serpent [why then but Jesse]? We must assume then that it agrees with the opinion of R. Simon b. Elazar, who, though he says that Moses and Aaron died on account of their sins, nevertheless contends that death is possible without sin. We therefore derive the fact that there is death without sin and affliction without iniquities. Hence the theory of R. Ami is refuted. This refutation is sustained.

(Pr. 18, 5) It is not good to favor the wicked person. [This passage signifies that] it is not good for the wicked that indulgence is shown them (in this world by the Lord). It was not good for Achab that indulgence was shown him in this world by the Holy One, praised be He! as it is said (I Kings 21, 29) Hast thou seen how Achab has humbled himself before me? (Pr. 18, 5) to wrest [the cause of the] righteous in judgment. [This passage signifies that] it is well for the just that no indulgence is shown them by the Holy One, praised be He! in this world. Happy are Moses and Aaron, because no indulgence was shown them in this world by the Holy One, praised be He! as it is said (Num. 20, 12) Because ye have not confided in me, etc. But if you had confided in me, your time to depart from this world would not yet have arrived. Happy are the righteous; for, not only do they obtain divine grace for themselves, but they also transfer the same to their children and their children's children, until endless generations. More of Aaron's children were destined to be burnt like Nadab and Abihu, as it is said (Lev. 10, 12) That were left. But the divine grace of their parents preserved them. Woe unto the wicked; for not only do they attach guilt unto themselves, but they also cause guilt to be attached to their children and their children's children unto endless generations. Many sons belonged to Canaan who were worthy to be relied upon as was Tabi, the servant of Rabban Gamaliel; but the guilt of their father prevented them from becoming so.

(Numb. 20:12:) “But the Lord said to Moses and Aaron, ‘Because you did not trust in Me.’” Why was Aaron punished?⁹⁷Numb. R. 19:9, end. The matter is comparable to a creditor who came to take the threshing floor of the borrower [as repayment, and] takes his and his neighbor’s. The borrower says to him, “If I am in debt, what is my poor neighbor’s sin?” So too did Moses say to the Holy One, blessed be He, “Master of the world, “I got angry, [but] what is Aaron’s sin?” Therefore the verse lauds⁹⁸Rt.: QLS; cf. Gk.: kalos. [Aaron] (in Deuteronomy 33:8), “And of Levi he said, ‘Let Your thummim and urim be with Your faithful one [whom you tested at Massah, with whom you contended at the waters of Meribah].’” (Numb. 20:12:) “Because you did not trust in Me.” Did not Moses say something worse than this?⁹⁹Numb. R. 19:10. As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there? The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions,¹⁰⁰Lat.: legiones. he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].” Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.” This text is related (to Ecclesiastes 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Genesis 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” And he did not allow [Moses] to make any claim [either]. As [Moses] could have said, “I did not transgress Your words. Why should I die?” (Numb. 20:12:) “Because you did not trust in Me, therefore you shall not lead this congregation.” The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit that was in her possession and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.” So too Moses said to the Holy One, blessed be He, “Master of the world,¹⁰¹Numb. R. 19:12. see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them. Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me to sanctify Me, therefore you will not bring.” The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?"¹⁰²Numb. R. 19:13. The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace,¹⁰³Lat. palatium; Gk.: palation. the king said to him, “They will say that you caused the flock to be carried off.” Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” that came out with you.

"Those are the Waters of Merivah [...]" (Numbers 20:13). From here you learn that it was set from before that Moshe would be punished at [these] Waters. See what is written, "And they returned and they came to En-mishpat (literally, the Spring of Judgment), which is Kadesh" (Genesis 14:7). That is the spring of Moshe's judgement, which is Kadesh. "Those are the Waters of Merivah and He was sanctified through them" (Numbers 20:13). And it is called Kadesh, on account of that which is stated (Numbers 20:12), "to sanctify Me in the eyes of the Children of Israel. "Those are the Waters of Merivah." There is a parable: To what is this comparable? To the son of a king that took a stone and blinded his [own] eye. Upon each and every stone, his father would say, "This is the stone that blinded my son's eye." Hence it is stated, "Those are the waters upon which the Children of Israel contended."

Resh Lakish said: "He who suspects an innocent man will receive bodily punishment, for it is written (Ex. 4, 1.) But, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed in the Lord. Thou wilt finally not believe, as it is said (Num. 20. 12.) Because ye have not had confidence in Me. Whence do we learn that he was punished? It is written (Ex. 4. 6.) And the Lord said furthermore unto him, 'Do put thy hand upon thy bosom.' etc." Raba. and according to others. R. Jose, the son of R. Chanina, said: "The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is written (Ib.) And when he pulled it away from his bosom, behold, if has turned again as his other flesh, i.e., as soon as he pulled it away from his bosom, it had turned again as his other flesh." And Aaron's staff swallowed up their staves (Ib. 7, 12). R. Elazar said: "This was a miracle within a miracle."

"and the L rd said to me: 'It is much for you'" — Enough, until here! R. Yehoshua says: "It is much for you." The world to come is enough for you. But Moses persisted in standing there and making all those requests. Moses said before Him: L rd of the universe, was Your intent in (Numbers 20:12) "therefore, you shall not bring this congregation to the land," that I not enter it as a king? I will enter it as a commoner. The L rd: A king does not enter as a commoner. He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L rd: (Devarim 34:4) "but there shall you not pass through." Moses: L rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L rd (Devarim 3:27) "for you will not cross the Jordan." R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) "For I shall die in this land. I shall not cross the Jordan." Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan. R. Chananiah b. Iddi says: Moses bewept himself, viz.: "for you shall cross, but I shall not cross." Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) "And against Aaron the L rd was wroth to destroy him, and I prayed for Aaron, too." He said before Him: L rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) "Go up to the top of Pisgah and lift up your eyes, etc."

"Take the rod ... give the congregation and their cattle drink" -- From here [we learn] that the Holy One takes pity on Israel's money. "And Moses and Aaron gathered the assembly together before the rock" -- similarly it says "And all of the congregation he gathers to the door of the tent of meeting." This teaches that each one saw himself standing on the face of the rock. Likewise, when they crossed the Jordan, all of the Children of Israel entered between the staves of the ark, as it says (Joshua 3): "Joshua said to the Children of Israel, come near and listen to the words of Hashem." [Similarly] here all of Israel were standing and seeing all of the miracles of the rock. They began to say "Moses knows the rule of the rock. If he asks, it will bring forth water." So Moses was uncertain -- "If I listen to them I nullify the words of the Allpresent, and the Holy One (Job 5:13) 'takes the wise in theןr craftiness.'" But Moses had been careful for 40 years not to get angry at them, because he was terrified of the oath the Holy One swore: "Not one of these men will see [the land]..." They said to him: "Here is a rock; just as you want to bring forth water from another rock, bring it forth from this one." He shouted at them "Hear now, you rebels!" "Rebels (morim)" has many meanings: 1) "stubborn ones" 2) "fools" -- in the sea villages they call fools "morim". 3) "those who teach their teachers" 4) "archers" (In I Sam 31:3 the word "morim" is used to mean "archers".) ... Even so, Moses only used the rock that the Holy One told him [to use].

10 (Numb. 20:12) “Because you did not trust in Me”: Did not Moses say something worse than this? As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there? The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions,⁶⁰Lat.: legiones. he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].” Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.”

11 This text is related (to Eccl. 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Gen. 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” He did not allow him to make any claim. And Aaron could have said, “I did not transgress Your words. Why should I die?”

12 (Numb. 20:12) “Therefore you shall not lead this congregation”: The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit of the sabbatical year and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.” So too Moses said to the Holy One, blessed be He, “Master of the world, see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them. Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me [to sanctify Me, therefore you will not bring].”

13 The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?” The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace,⁶¹Lat. palatium; Gk.: palation. the king said to him, “If you come in now, what will the creatures say? That you caused the flock to be carried off.” Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” but rather [the one] that came out with you.

"Those are the Waters of Merivah [...]" (Numbers 20:13). From here you learn that it was set from before that Moshe would be punished at [these] Waters. See what is written, "And they returned and they came to En-mishpat (literally, the Spring of Judgment), which is Kadesh […]" (Genesis 14:7). That is the spring of Moshe's judgement, [which is Kadesh]. "Those are the Waters of Merivah" (Numbers 20:13). And it is called Kadesh, on account of that which is stated (Numbers 20:12), "to sanctify Me in the eyes of the Children of Israel.” (Numbers 20:13) "Those are the Waters of Merivah": There is a parable: To what is this comparable? To the son of a king that took a stone and blinded his [own] eye. Upon each and every stone, his father would say, "This is what blinded my son's eye." Hence it is stated, "Those (in the plural) are the waters of Merivah."

16 Another interpretation of (Numb. 27:16) “Let the Lord, appoint”: A parable: A king saw an orphan woman [and] sought to take her for him as a wife. He sent to seek her. She said, “I am not worthy to marry the king.” He sent to seek her seven times, but she did not allow it. In the end she married him. After a time, the king was angry with her and sought to divorce her. She said, “I did not seek to be married to you; you sought me. Since this is so and you have decreed to divorce me and to take another, do not do to that one like what you did to me.” So is it with the Holy One, blessed be He: R. Samuel the son of Nahmani said, “The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, but Moses replied, (in Exod. 4:13), ‘Send please, whomever you will send’; (ibid. 4:10) ‘I am not a man of words, neither yesterday nor the day before.’ This indicates seven days. After time, the Holy One, blessed be He persuaded him; and he went as His agent; and He did all of those miracles through him. In the end, He said to him (in Numb. 20:12), ‘You shall not bring.’ Moses said, ‘Master of the world, (as in Deut. 3:24), “You who let Your servant see the first works of Your greatness, etc.” Since this is so [and] You have decreed against me, do not do like what You did to me to the one that will go in. Rather (as in Numb. 27:17), ‘Who shall go out before them and come in before them.’” The Holy One, blessed be He, said to him, (in Numb. 27:18) “Take Joshua bin Nun.” And Moses did [it] with a generous eye, as stated (Prov. 22:9), “The generous man is blessed.” A parable: A king said to one of his household, “Give so and so a seah of wheat.” He went and agave him two seah. He said to him, “One seah is from the king and one seah is from me.” So did the Holy One, blessed be He say to Moses (in Numb. 27:18), “And lay your hand upon him” – one hand. What did he do? (In Numb 27:23) “He laid his hands upon him and commissioned him,” to fulfill that which is stated (Prov. 22:9), “The generous man is blessed.” Therefore (as in Prov. 27:18), “He who tends a fig tree will enjoy its fruit.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18) “A man with the spirit of God with him”: Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb. 27:18, cont.),] “and lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20) “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew of Moses).

(Devarim 3:25) "Let me pass over and see": Is it possible that Moses would ask the L-rd to enter the land? Is it not written (Bamidbar 20:12) "You shall not bring this congregation to the land which I have given them"? An analogy (to resolve this): A king who had two servants decreed upon one of them not to drink wine for thirty days. The servant: What did he decree upon me? That I not drink wine for thirty days? I will not taste it even for a year! Even for two years! Why all this? To weaken the effect of his master's words. The king then decrees the same upon the second servant. His reaction: I cannot live without wine for even one hour! Why all this? To heighten the effect of his master's words. Thus, Moses, to heighten the effect of the L-rd's words besought Him to enter the land — "Let me pass over and see!"

(Numb. 20:12:) [<BUT THE LORD SAID TO MOSES AND AARON:> BECAUSE YOU DID NOT TRUST IN ME.] Did not Moses say something worse than this?¹⁴²Tanh., Numb. 6:10; Numb. R. 19:10. It is so stated (in Numb. 11:22): ARE THERE <ENOUGH> FLOCKS AND HERDS TO SLAUGHTER FOR THEM? ARE THERE ENOUGH FISH IN THE SEA TO GATHER FOR THEM?There also trust was lacking, and <that lack of trust> was greater than this one. So why did the Holy One not decree death for him there? <The matter> is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king's son with harsh words, the king did not become angry with him. <When, however,> he arose one day and was arrogant in front of the legions,¹⁴³Lat.: legiones. he decreed death for him. So also did the Holy One say to Moses: When you acted privately with me, [I did not become angry], but now <that you have acted> in public, it is impossible <to overlook your action>. Thus it is stated (in Numb. 20:12):<BUT THE LORD SAID TO MOSES AND AARON: BECAUSE YOU DID NOT TRUST ME> TO SHOW MY HOLINESS IN THE SIGHT OF THE CHILDREN OF ISRAEL, <THEREFORE YOU SHALL NOT LEAD THIS CONGREGATION INTO THE LAND THAT I HAVE GIVEN THEM>.

The Holy One Blessed be He said to him: Moses, did I not tell you (Shemoth 4:17) "And you shall take this rod in your hand, wherewith you shall do the signs"? And you did so, and did not hold back, viz. (Ibid. 30) "And he did the signs in the sight of the people" — then speaking (to the rock), which is (relatively) a light matter, you should not have held back. And he did not depart from there until He "bound him in His wings" (i.e., until he died), viz. (Bamidbar 20:12) "Therefore, you shall not bring this congregation into the land, etc."