Numbers 20

כל העדה [THE CHILDREN OF ISRAEL], EVEN THE WHOLE CONGREGATION — The congregation in its entirety, for those who were to die in the wilderness in consequence of their sin had already died, but these had been expressly mentioned for life (cf. Rashi on v. 22).

ותמת שם מרים AND MIRIAM DIED THERE — Why is the section narrating the death of Miriam placed immediately after the section treating of the red cow? To suggest to you the following comparison: What is the purpose of the sacrifices? They effect atonement! So, too, does the death of the righteous effect atonement! (Moed Katan 28a).

ותמת שם מרים AND MIRIAM DIED THERE — She, too, as Moses and Aaron, died by a Divine Kiss. But why is it not said with reference to her: she died “by the command (lit., mouth) of God”, (this being the Biblical expression from which is derived the Midrashic statement that they died by the Divine Kiss)? Because this would not be a respectful way of speaking about the Most High God, as it would have reference to a woman. But of Aaron it says in the Sedrah אלה מסעי (Numbers 33:38), “By the mouth of the Lord” (Moed Katan 28a).

ולא היה מים לעדה AND THERE WAS NO WATER FOR THE CONGREGATION — Since this statement follows immediately after the mention of Miriam’s death, we may learn from it that during the entire forty years they had the “well” through Miriam’s merit (Taanit 9a).

ולו גוענו — means, WOULD THAT WE HAD DIED.

בגוע אחינו means, by the death of our brethren — i.e., by the pestilence. This tells us that death by thirst is worse than that (i.e., than death by pestilence).

בגוע — This is a noun and means the same as במיתת אחינו, “by the death of our brethren”; and it would not be correct to explain (translate) it: “when our brethren died”, for if this were so, it should be voweled to read בִּגְוֹעַ.

ואת בעירם [SO SHALT THOU GIVE THE CONGREGATION] AND THEIR BEASTS [TO DRINK] From this we may see that the Holy One, blessed be He, has regard for the possessions of Israel (Menachot 76b; Midrash Tanchuma, Chukat 9).

ויקהלו וגו׳ [AND MOSES AND AARON] ASSEMBLED [THE WHOLE CONGREGATION BEFORE THE ROCK] — This was one of the places where the smaller contained the greater, (the entire congregation being assembled in front of one rock) (Leviticus Rabbah 10:9).

המן הסלע הזה נוציא MUST WE BRING [WATER] OUT OF THIS ROCK? — They said this because they could not distinguish it (the rock intended by God), for the rock from which the water had hitherto flowed during these forty years had vanished and taken a place amongst the other rocks when the “well” disappeared after Miriam’s death, and Israel said to them, “What difference is it to you from which rock you bring forth water for us?” — It was on this account that he (Moses) said unto them (called them) המרים — which may mean “refractory”, or, as a Greek expression, “foolish people” (µώροι), or, “such as would teach (מורים) their teachers” — from this rock about which we have received no Divine Command can we bring forth water for you?! (cf. Midrash Tanchuma, Chukat 9).

פעמים [HE SMOTE THE ROCK] TWICE, because at the first attempt it did not bring forth more than a few drops, for God had not bidden him smite it, but He had said, (v. 8) “and ye shall speak to the rock”. They had, indeed, spoken, but to a different rock (not that which God had intended) and it had not given forth water. They said, “Perhaps it is necessary to smite it as on the former occasion when it says, (Exodus 17:6) ‘and ye shall smite the rock’, and just that rock intended by God happened to be there and they smote it [but without full effect, and so they smote it a second time] (cf. Midrash Tanchuma, Chukat 9).

יען לא האמנתם בי BECAUSE YE BELIEVED ME NOT — Scripture discloses the fact that but for this sin alone, they would have entered the land of Canaan, in order that people should not say of them, “Even as the sin of the generation of the Wilderness (a term used of those who left Egypt) on whom it was decreed that they should not enter the Land was the sin of Moses and Aaron” (cf. Rashi on Numbers 27:13). But was not the doubting question (cf. Rashi on Numbers 11:22), “shall the sheep and oxen be slaughtered for them?” a more grievous lack of faith in God than this? But because that had been said in private (no Israelites being present and therefore it could have no evil influence upon them), Scripture (God) spared him (and did not make his lack of faith public by pronouncing punishment for it), but here, where all Israel were standing by, Scripture does not spare him because of the Hallowing of the Divine Name (cf. Midrash Tanchuma, Chukat 10).

להקדישני TO SANCTIFY ME — For had you spoken to the rock and it had brought forth water I would have been sanctified before the whole congregation, for they would have said: What is the case with this rock which cannot speak and cannot hear and needs no maintenance? It fulfils the bidding of the Omnipresent God! How much more should we do so?

לכן לא תביאו THEREFORE YE SHALL NOT BRING — This expression (“therefore”) is used by way of an oath, just as (I Samuel 3:14), “Therefore I have sworn to the house of Eli”. Here He was quick to take an oath in order that they should not pray at length about it (that He should withdraw the decree) (Midrash Tanchuma, Vaera 2).

המה מי מריבה THESE ARE THE WATERS OF MERIBAH — These are they that were alluded to, though unwittingly, on another occasion: these it was that Pharaoh’s astrologers foresaw, saying that Israel’s deliverer would be punished through water. On that account they decreed (Exodus 1:22) “Every son that is born shall ye cast into the river” (Sanhedrin 101b).

ויקדש בם AND HE WAS SANCTIFIED IN THEM — For Moses and Aaron died on account of them (cf. Targum Jonathan on). When the Holy One, blessed be He, executes judgement upon those who are holy to Him he is revered and sanctified by mankind. Similarly does it state, (Psalms 68:36) “Revered art Thou when Thou showest Thyself אלהים, Judge, in consequence of thy hallowed ones”; and similarly, too, does it state, (Leviticus 10:3) “Through those that draw near unto me shall I be sanctified” (see Rashi on that verse; Zevachim 115b).

אחיך ישראל THY BROTHER ISRAEL — What reason had he to mention here their brotherhood? But in effect he said to him: We are brothers, sons of Abraham to whom it was said, (Genesis 15:13) “know for a surety that thy seed shall be a stranger [in a land not theirs]”, and upon both of us, being of Abraham’s seed, was the duty of paying that debt (Midrash Tanchuma, Chukat 12).

אתה ידעת את כל התלאה THOU KNOWEST ALL THE TRAVAIL — It was on this account that your father separated himself from our father, as it is said, (Genesis 36:6), "And he (Esau) went to another land on account of Jacob, his brother” — on account of the bond which devolved upon both of them, and he cast the whole of it upon Jacob (Genesis Rabbah 82:13; cf. Rashi on Genesis 36.7.2).

וירעו לנו AND [THE EGYPTIANS] DID EVIL TO US — we have borne many adversities.

ולאבתינו [THEY DID EVIL TO US] AND TO OUR FATHERS — From here we may learn that the patriarchs grieve in their graves when punishment comes upon Israel (cf. Midrash Tanchuma, Chukat 12).

וישמע קלנו HE HEARD OUR VOICE — through the blessing with which our father, Jacob, had blessed us — “the voice is Jacob’s voice” (Genesis 27:22), because whenever we cry we are answered (Midrash Tanchuma, Beshalach 9 on בשלח).

מלאך A MESSENGER (or an angel) — This was Moses; from this we may learn that the prophets are termed “angel”; so, too, it says, (II Chronicles 36:16) “And they grieved the angels (מלאכי) of God” (Leviticus Rabbah 1:1).

נעברה נא בארצך LET US PASS, I PRAY THEE, THROUGH THY COUNTRY — You have no right to lay claim to the land of Israel as an inheritance, just the same as you have not paid the debt (see Rashi v. 14); render us therefore a little assistance by permitting us to pass through your land.

ולא נשתה מי באר NEITHER WILL WE DRINK OF THE WATER OF THE SPRINGS — He should have said “water of the cisterns (בורות)”; but this was what Moses meant to say: Although we have manna to eat, and a well of which to drink, (that which followed them through the wilderness), we will not drink of it, but we will buy food and water from you to your advantage. From here we may learn a rule for a guest (one lodging in an inn): although he has in his possession something to eat, he should yet purchase something from the local tradesman in order to benefit his host (Midrash Tanchuma, Chukat 12).

דרך המלך נלך וגו׳ WE WILL KEEP TO THE KING’S HIGHWAY etc — — we will muzzle our cattle, and so they will not turn aside into the fields on this side or that to eat (Midrash Tanchuma, Chukat 12).

פן בחרב אצא לקראתך LEST I COME OUT AGAINST THEE WITH THE SWORD — You pride yourselves on the “voice” which your father bequeathed you as a blessing, saying, “And we cried unto the Lord and He heard our voice” (cf. Rashi on v. 16); I, therefore, will come out against you with that which my father bequeathed me when he said, (Genesis 27:40) “And by thy sword shalt thou live” (Midrash Tanchuma, Beshalach 9 on בשלח)

רק אין דבר lit., ONLY NO THING — i.e., nothing will do you any harm.

וביד חזקה AND WITH A STRONG HAND — relying upon our ancestors’ assurance: (Genesis 27:22) “and the hands are the hands of Esau” (cf. Midrash Tanchuma, Beshalach 9 on בשלח)

כל העדה THE WHOLE CONGREGATION — all of them perfect, and destined to enter the promised land, for among them there was not even one of those upon whom it had been decreed that they should not enter the land, because those who were to die in the wilderness had already ceased to exist, and these belonged to those about whom it is written, (Deuteronomy 4:4) ‘[But ye who did cleave to the Lord your God] are all of you alive this day” (Midrash Tanchuma, Chukat 14)

הר ההר MOUNT HOR (more lit., the mount of the mount) — This was a mount on top of a mount, like a small apple on top of a large apple. — Although the cloud went before them and levelled the mountains (cf. Rashi on 10:34), yet three of them remained: Mount Sinai for the giving of the Torah, Mount Hor for Aaron’s burial place, and Mount Nebo for Moses’ burial place (Midrash Tanchuma, Chukat 14).

על גבול ארץ אדום BY THE BOUNDARY OF THE LAND OF EDOM — This (the statement that Aaron died here) tells us that because they here wished to join themselves in close friendship with the wicked, a breach was made in their works and they had to lose this righteous man, Aaron. Similarly does the prophet say, (II Chronicles 20:37) “Because thou hast joined thyself with Ahaziah, the Lord hath made a breach in thy works” (Midrash Tanchuma, Chukat 14).

קח את אהרן TAKE AARON by consoling words — say to him: Happy art thou that thou wilt see thy crown being given to thy son, something to which I am not privileged (Midrash Tanchuma, Chukat 17).

את בגדיו [AND STRIP AARON OF] HIS GARMENTS — i.e., the garments of the high priesthood. — He clothed him in these and stripped them off him to place them on his son in his presence. He (Moses) said to him (Aaron), “Enter the cave”, and he entered. — He saw a bed already made (more lit., outspread, i.e., with its sheets, etc.) and a light burning. He said to him, “Ascend the bed”, and he ascended. — “Stretch out your hands”, and he stretched them out. — “Close your mouth”, and he closed it. — “Close your eyes”, and he closed them. At that moment Moses longed for that self-same death, and this is what was said to him (Deuteronomy 32:50), “[And die] … as Aaron thy brother died” — the death, for which you longed (Siphre on that verse).

ויעש משה AND MOSES DID [AS THE LORD COMMANDED] — Although this thing was hard for him he did not delay to do so (Midrash Tanchuma, Chukat 17).

ויראו כל העדה AND ALL THE CONGREGATION SAW [THAT AARON HAD DIED] — When they saw Moses and Eleazar descending and that Aaron was not descending with them, they said, “Where, then, is Aaron?” — He replied to them, “He is dead!” They thereupon said, “Is it possible that a man who stood up against the Angel and stayed the plague, — that over him the Angel of Death should have power?!” — Moses at once offered prayer and the ministering angels showed him (Aaron) to them lying upon the bier. They saw and believed (cf. Midrash Tanchuma, Chukat 17).

כל בית ישראל [THEY WEPT FOR AARON …] EVEN ALL THE HOUSE OF ISRAEL — all: both men and women, because Aaron used to pursue peace and promoted love between contending parties, and between man and wife (cf. The Fathers According to Rabbi Nathan 12).

כי גוע THAT (or because) HE HAD DIED — I say that he who translates these words in the Targum (i.e., anyone who holds that this is the correct rendering) by דהא מית, “because he had died”, is in error unless he also translates in the Targum the word ויראו by ואתחזיאו “they were seen (exposed)”, for our Rabbis stated that this word כי is used here in the sense of “because” only in accordance with a Midrash which relates that the clouds of glory which hitherto enveloped Israel disappeared at Aaron's death, (so that all the congregation were now exposed to the sight of their enemies), and in accordance with what R. Abuhu said (Rosh Hashanah 3a), “Read here not וַיִּרְאוּ but וַיֵּרָאוּ, “they were seen”. It is to this sense of the verb that the meaning of “because” is applicable to the word כי, since that gives the reason for what precedes it: Why were they seen? Because, behold, Aaron had died, and the clouds disappeared. But to the translation in the Targum, וחזו כל כנשתא (“and all the congregation saw”), the meaning of “because” (for the word כי) is not applicable, but only the meaning אשר, “that”, which is one of the usages of the word אי (the Aramaic equivalent of אם, which itself is one of the four classifications of the usage of כי; see ibid). For we find אם used in the sense of אשר “that”, as e.g., (Job 21:4) “so that (ואם) why should I not be impatient?” And many passages where אם occurs may be explained in this sense, as (Job 14:5), “that (אם) his days are determined”.

AND MOSES AND AARON GATHERED THE "KAHAL" BEFORE THE ROCK — Now we will tell how Moses strayed from the word of Hashem...Because Hashem Said to Moses, "gather the Eidah, you and Aaron, your brother," but they gathered the "Kahal." And I have already explained previously that there is a difference between Eidah and Kahal. And Eidah is called when the Elders of the people are standing at the front. This is when they are called and Eidah, when the Sanhedrin, who are the essence, are at the forefront. A Kahal is called when the multitudes of people are gathered in no particular or correct order and the elders are not at the front. And so at the moment when the water came out of the rock at Chorev, which was also a great miracle...it was important that it was done in front of those who were deserving of seeing a great miracle- the Elders. And so too, it applies here, Hashem wanted this miracle to be performed in front of the Elders who were deserving of seeing this miracle, because the people were rebelling against the Elders. The Tanchuma Explains that when Moses saw them approaching, he said, "What is this gathering?" and Aaron answered, "They came to do Chesed because of Miriam's death (to be menachem avelim)." Moses said, "no, this is not a respectful gathering: this is one of chaos and rebellion. A respectful gathering would have its Elders at the head." At the beginning, it calls them an "Eidah" as the elders were leading, and then they devolved into a "Kahal" who was undeserving of a miracle, Moses and Aaron gathered the wrong group when attempting to perform the miracle. When Moses and Aaron were rebuking them, they said, "Shimu na Homirim! This rock will NOT take out water for you!" IF they had gathered the "Eidah," then water would have been produced immediately.