Musar su Giobbe 28:25

The following Midrash will illustrate what I have in mind: "Moses said to G–d that the man who would be appointed his successor should "possess" the mind of all six hundred thousand Jews, since each one of them must be ready to accept him as his personal leader, seeing that no two Jews are of the same mind. G–d said to Moses: "Since you have spoken thus, I will show you all the future leaders of the Jewish people, all the Judges and Prophets I shall appoint for them from this time until the time of the Resurrection. Rabbi Simon said that this is the meaning of Deut.34,1: ויראהו ה' את כל הארץ, "G–d showed him the whole earth." He showed him Joshua who stood beneath him, Othniel who took over leadership of the Jewish people from Joshua, etc. G–d told Moses that all those people were of one mind and one spirit. Concerning what Moses had demanded at the very beginning however, namely, a man whose mind would evoke a 100% positive response from every Jew, such a man would not arise until the arrival of the Messiah of whom Isaiah (11,1) has written: "But a shoot shall grow out of Yishai, a twig shall sprout from his stock. The spirit of the Lord shall alight upon him, a spirit of wisdom and insight." This is also what is referred to in Job 28,25: לעשות לרוח משקל, "who can determine the weight of the spirit" (evaluate correctly the mind of every person). The Midrash describes Moses as saying to G–d that only He knows the minds of all His creatures. Since G–d is aware that each Jew has a mind of his own, seeing that he, Moses, is about to depart from the scene, he asks G–d to appoint someone who is able to put up with all these opinions represented by the Jewish nation. It is puzzling why such a well-meant request should be answered by G–d in the manner described by the Midrash. Why did G–d post-pone fulfilling Moses' request until the coming of the Messiah?

This also explains why this act was performed by a messenger and not by Abraham personally. Abraham represented the essence of that virtue, i.e. מים רבים. It would not have been appropriate for Abraham also to personally perform this secondary function of the waters. Even G–d provided purification for the people of Israel through an agent, i.e. the waters which came forth after Moses struck the rock, as distinct from the manna which G–d Himself supplied from the Heavenly Regions. We are taught here that man should do good and not need to be purified by waters except after he has committed sins. When man lives up to these criteria he can achieve דבקות בה' on what is known as a פנים אל פנים "face to face" basis rather than through an intermediary. This very characteristic is described in Job 28,25 as ומים תכן במדה, "He set the measure of the waters."