Midrash su Salmi 78:20

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

"I lost the three shepherds in one month" (Zecharia 11:8); and thus, in one month, Aaron, Miriam, and Moses died. Miriam died on the 1st of the month of Nisan, and the well closed up; and in the second of Nissan, Aaron's sons died; On the first of Av, Aaron died, and the clouds of glory dissipated; On the seventh of Adar Moses our teacher, and God's servant, died. Even though they didn't all die in the same month, it's considered as if it were one month. Each had a gift that they gave to the Israelites. By the merit of Miriam, God gave the well, by the merit of Aaron, the clouds of glory, By the merit of Moses, the Mana. When Miriam died, the well closed so the Israelites could see that it was by her merit that God granted them the well. Moses and Aaron bewailed her internally, and the Israelites did so publicly. Moses didn't know about the Israelites mourning until after six hours, when the Israelites came to them and said: "how long will you sit and mourn?" He said to them "should I not continue to mourn my sister who has died." "They said to him: "just as you mourn for one soul, all the more so mourn for all of us." He said to them: "why" They said to him "because we do not have water to drink." He stood and went and saw that there was no water in the well, and he began to argue with them, he said:"did I not say to you that I can't carry this people on my own, did I not appoint for you officers for the thousands, and officers for the hundreds, and the fifties, and the twenties, I gave you officials, and chiefs, and great elders, and they are to busy themselves with your problems." They said to him: "Everything is on you, for you are the one who brought us out of Egypt and brought us to this terrible place, if you give us water, everything will be fine, but if you don't, then we will stone you." When Moses heard this, he fled from them and went into the tent of meeting. God said to him "Moses what is going on?" Moses said before the Master of the World: "your children want to stone me, and were I not to have fled, I would have already been stoned to death." God said said: "how long will will you speak ill of my children, was it not enough for you that I told you at Horeb, just a little more and they will stone you. Now go and pass before them and see whether they will actually stone you, and it is said the Torah: "God said to Moses, pass before the people." Moses went first and his cohort after him, and Moses didn't know which rock God had intended to give to them for bringing out water. The Israelites found a rock that was dripping, and they stood upon it. When Moses saw them standing on it, he turned around and said to God "how long will you put our lives at risk?" He said to them, "until I bring water out of the rock." The Israelites said: "give us water so that we can drink!" Moses responded to them "How long will you continue to rebel? Does a creation rebel against its creator? As such, you are rebelling against God. Moses said: "God wants to give you water." The Israelites said: "you are the prophet who shepherds us in the dessert and now you say you don't know which rock God intends you to bring water out of? Moses and Aaron gathered the people around a different rock, as it says in the Torah "Moses and Aaron gathered the community at the face of the rock." Moses said to himself: "If I command the rock to bring out water and it doesn't, I'll be embarrassed before the community, and they will say to me, 'Moses, where is your alleged wisdom.'" At the very same moment Moses told the Israelites, "you know that God can do miracles for you, and you know that miracles are beyond me. For when the knowledge of man is divinely inspired, it is not his own knowledge or wisdom. Moses brought down his staff upon the back of the rock, and he did so himself, as he spoke to the israelites , as it says in the Torah "from this rock, we will bring you water." The rock began to fill itself to bring out water, and when Moses saw it, he lifted his arm again and struck the rock, as it says in the Torah "he hit the rock twice with his staff." This time though, blood came out, as it says in the Psalms, "yes, he hit the rock and the waters flowed (Psalm 78:20)." It's a flow of blood, as we see from the laws of menstruation "when a woman has a discharge of blood (Leviticus 15:25)." Moses came and said to God "the rock isn't bringing out water, only blood." God said to the rock: "why are you only bringing out blood, and not water?" The rock said "Master of the Universe, why did Moses hit me?" God then asked Moses, "why did you hit the rock?" Moses responded: "In order to bring out water." God said: "Did I tell you to hit the rock? Did I not tell you to speak to it with words?" Moses responded: "I did speak to it, but nothing came out!" God responded "did you not command all of Israel "in justice you shall judge your people (Leviticus 19)? Thus, why didn't you judge the rock with justice? This is how I raised you in Egypt, as it says in scripture 'God fed him honey from the rock, (Deuteronomy 32:13).' It befits you to lead, and thus say to my children "listen you rebels!" Don't read "rebels" rather "idiots" shotim (also a hominem for drinkers). They are idiots, and you have your eyes open. A nation of idiots will not enter the land of Israel, as it says in the Torah "you will not bring this community . . ." Therefore God said to Moses, "tell the rock to turn it's blood into water." It is thus written in scripture: "who turned the rock into a pool of water, the flinty rock into a spring (Psalm 114:8)." (Note this is a Psalm recited during Hallel on Rosh Chodesh, the beginning of the month). When they reached the beginning of the month, God said to Moses, "your time has come to an end." Moses said before him, "please God, let it not be soon." "It is tomorrow" responded God, thus Moses was distressed all day, for he didn't know when exactly his death would come. ...

(Numb. 20:7-8:) “Then the Lord spoke unto Moses saying, ‘Take the rod... and you shall provide the congregation and their cattle with water.” From here it is shown that the Holy One, blessed be He, is concerned for Israel's wealth.⁹⁶Numb. R. 19:9. (Ibid., vs. 10:) “So Moses and Aaron gathered the congregation before the rock.” [This verse] teaches that each and every person sees himself as if he were standing at the rock. And similarly it says (in Lev. 8:3), “And assemble the whole congregation at the entrance of the tent of meeting.” And so too when they crossed the Jordan, all of Israel fit in between the two poles of the ark, as stated (in Josh. 3:9), “And Joshua said to the Children of Israel, ‘Come closer and listen to the words of the Lord your God.” And it is [also] written (in Josh. 8:33), “All Israel [...] stood on either side of the ark.” Here also all Israel was standing and seeing the miracles which happened at the rock [in front of them]. They began to say, “Moses knows the natural properties of rock. If he wants, he will bring forth water out of this [other] one.” Moses found himself confronted with a dilemma: If he would listen to them, he would disregard the words of the Omnipresent; and the Holy One, blessed be He, (according to Job 5:13) “Catches the wise in their own cunning.” As for the whole of these forty years Moses had been keeping himself from becoming angry with them, because he was afraid of the oath that the Holy One, blessed be He, had sworn (in Deut. 1:35), “Not one of these people from this evil generation shall see [the good land].” They said to him, “Here is a rock. Just as you wish to bring [water] from another rock, you should bring it from this one.” He gave a command to them (in Numb. 20:10), “Please listen, you rebels, shall we bring forth [water for you] from this rock.” What is the meaning of “hamorim (rebels)?” There are many understandings of it. Hamorim is rebels; hamorim is fools, as in the islands of the sea they call fools, morim. Some say hamorim are those that [inappropriately] instruct their teachers. Hamorim [can also be] arrows, as stated (in I Sam 31:3), “and some of the arrows (morim) struck him, men with bows.” (Numb. 20:11:) “Then Moses raised his hand and struck.” [When] he struck one time, the rock began dribbling a little water, as stated (in Ps. 78:20), “See, he struck a rock, and water trickled out (yazuvu),” like a person with a discharge (zav), in that it dribbles [in] drops. They said to him, “Son of Amram, is this water for nursing children or for babes weaned from milk?” Immediately, he became angry with them, struck it (according to Numb. 20:11) “twice [with his rod], and a lot of water came forth.” Yet for all that, Moses only made [water] from the rock that the Holy One, blessed be He, had told him. And how do we see that they also brought out water from the rock that Israel had said to him and every rock and stone that was in that place? It is so stated (in Ps. 78:15), “He split rocks in the desert.” Moshe already had his [sin] in his hand; because [the Children of Israel] were silent and did not sing praise, they were [also] caught.

Rabbi Abbahu began: “Your path and your deeds have done these to you…” (Jeremiah 4:18). When is it praiseworthy for a king to provide for his legions, in the wilderness or in the settlement?⁴⁶Where can a king more adequately provide for his army. Is it not in the settlement? Regarding the wilderness, it is written: “Behold, I am raining bread for you from the heavens” (Exodus 16:4), and here it is written: “Young children request bread…” (Lamentations 4:4). Regarding the wilderness, it is written: “Behold, He struck the rock and water flowed” (Psalms 78:20), and here it is written: “The tongue of the nursling cleaves to his palate from thirst” (Lamentations 4:4). Regarding the wilderness it is written: “He spread a cloud like a curtain” (Psalms 105:39), and here it is written: “Their skin is shriveled on their bones” (Lamentations 4:8). Who did this to you? It is “your path and your deeds,” your evil path and your rebellious deeds. “This is your wickedness, for it is bitter, as it has reached until your heart” (Jeremiah 4:18) – this is the Great Sanhedrin as they are called the heart of Israel, as it is written: “My heart is to the lawmakers of Israel” (Judges 5:9). When they provoke Me, My heart is not to the lawmakers of Israel. The Holy One blessed be He said: “As it has reached until your heart” – this is the Temple, just as it says: “My eyes and My heart will be there always” (II Chronicles 7:16). Alternatively, “as it has reached until your heart” – this is the Holy One blessed be He. Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse: “God is the strength of my heart and my portion forever” (Psalms 73:26).

"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].

(Numb. 20:11:) THEN MOSES RAISED HIS HAND AND STRUCK THE ROCK TWICE WITH HIS ROD. <When> he struck one time, the rock began dribbling a little water, as stated (in Ps. 78:20): SEE, HE STRUCK A ROCK, AND WATER TRICKLED OUT, like a person with a discharge, in that it dribbles <in> drops. They said to him: Son of Amram, is this water for nursing children or for babes weaned from milk? Immediately, he became angry with them, struck it (according to Numb. 20:11) TWICE <WITH HIS ROD>, AND A LOT OF WATER CAME FORTH. Yet for all that, Moses only made <water> from a rock, because the Holy One had told him.

(Bamidbar 11:21) "And Moses said: Six hundred thousand foot, etc.": R. Shimon b. Yochai said: R. Akiva expounded this in one way, and I, in two ways, and my words seem more cogent. R. Akiva expounds it plainly, viz. (Ibid. 22) "If flocks and herds are slaughtered for them will it be sufficient for them?" Even if you give them all the flocks and herds (in the world), will it be sufficient for them? And I understand it as follows: "If flocks and herds are slaughtered for them will it be sufficient for them?" Even if you give them all the flocks and herds in the world, they would grumble. For is it because they have no meat that they are grumbling? Is it not written of the exodus from Egypt (Shemot 12:38) "And also a great mixture (of proselytes) went up with them, and flocks and herds, etc."? I might think they ate them in the desert. It is, therefore, written (Bamidbar 32:1) "And the sons of Reuven and the sons of Gad had much cattle, etc." It is only that they were looking for a pretext to abandon the L-rd. (Ibid. 11:22) "If all the fish of the sea are gathered for them"? Even if you gave them all the fish in the sea they would grumble. For is it because they have no fish that they are grumbling? Did not the well of Miriam accompany them in the desert and supply them with more than their fill of fish? It is only that they were looking for a pretext to abandon the L-rd. Variantly: Because He showed Moses the chain of calamities destined to befall them, Moses said before the L-rd: My L-rd, is it right that you give them and kill them? Does one tell an ass: Take a kor of wheat and we will cut off your head? Does one tell a man: Take a loaf and descend to Sheol? He responded: And if not, (i.e., if I do not give them what they ask for), what will be said? (Ibid. 23) "Will the hand of the L-rd be found wanting?" Moses: Let me go and attempt to conciliate them. The L-rd: (Ibid.) "You will see whether My word (that they will not heed you) will befall you or not." While you are here, I am telling you that they will not heed you. (Ibid. 24) "And Moses went out and told the people the words of the L-rd," viz.: When Moses went to them he said to them: "Will the hand of the L-rd be found wanting?" (They responded, Psalms 78:20) "True, He struck a rock and water flowed and streams flooded forth, but can He also give bread? Can He supply food for His people?" They said: This (i.e., your attempt to conciliate us) is a "compromise." He lacks the strength to grant us what we ask.