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June 21, 2002/Tamuz 11 5762, Vol. 54, No. 40
Why Moses is denied the Promised Land
Torah study
RABBI SHLOMO RISKIN
Chukat-Balak/Numbers 19:1-25:9
After a catalogue of the transgressions of the nation of Israel in the desert - the sin of the golden calf, the sin of the scouts, the sin of the rebels against Moses and Aaron - we come now to the saddest and most perplexing of transgressions: the sin of Moses himself.
As the Bible records the tragic happening, the Israelites once again find themselves in the desert without water and complain bitterly to Moses and Aaron.
God instructs Moses and Aaron to "take the rod ... and before their very eyes order the rock to yield its water. ... And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank. But the Lord said to Moses and Aaron, 'Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.' " (Numbers 20:8,11,12)
The punishment that God metes out to Moses and Aaron is clear: they will not enter the Promised Land. But as to the nature of the sin that warranted such an extreme penalty, the biblical text is much more ambiguous. Was it that Moses struck the rock instead of speaking to it as God had commanded? Does not the punishment seem to be rather severe for so minor an infraction?
In attempting to understand the nature of Moses' transgression, it is important to compare this biblical account with Moses' interpretation of the incident when he refers to it in his farewell address to the nation. Moses recounts the sin and punishment of the 10 scouts and the generation swayed by their report, and then adds: "Because of you the Lord was incensed with me too, and God said, 'You shall not enter it either.' " (Deuteronomy 1:37)
Moses further recounts that in the incident of the scouts, the initiative for dispatching the envoys emanated from the nation. However, according to the text, they merely wanted to ascertain the safest access roads and the best approach to the Promised Land. But Moses broadened the instructions and mandated the messengers to scout out the military capability of the inhabitants as well as the fortification of the cities.
To be sure, Moses never expected that they would return and convince the Israelites that attempt at conquest would be folly. But herein lies the fatal flaw in Moses' leadership: He thought he could broaden the mandate to the envoys but never expected that panic might set in and thwart the entire venture of entry into the Promised Land. He clearly overestimated his people.
At that time, however, Moses is not yet punished; he may have misjudged, but a leader cannot be condemned for overestimating his nation.
However, now comes the follow-up test. When the people are complaining for water, God tells Moses to take the staff and speak to the rock. The rock symbolizes the Israelite nation, hard and obstinate as a rock. "Speak to it," says God, "and you will extract life-giving and Torah-true waters even from this stubborn nation."
Moses misses the point. He sees a willful band of upstarts and shouts, "listen now you rebels," (Deuteronomy 20:10) striking out against the rock - the nation - instead of loving them.
This time Moses underestimates his people, refusing to recognize their objective suffering as well as their ability to repent. Now God punishes him, divinely understanding that a shepherd who underestimates his flock, who loses proper love and appreciation for them, cannot continue to lead them.
Rabbi Shlomo Riskin is spiritual leader of Efrat, Israel.
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