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Ramban on Numbers 20:8/רמב"ן על במדבר כ׳:ח׳

אהַחֵטְא בְּמֹשֶׁה וְאַהֲרֹן בְּמֵי מְרִיבָה אֵינוֹ מִתְפַּרְסֵם בַּכָּתוּב. וְרַשִׁ״י פֵּרֵשׁ (רש״י על במדבר כ׳:י״א) מִפְּנֵי שֶׁצִּוָּה אוֹתָם "וְדִבַּרְתֶּם אֶל הַסֶּלַע" וְלֹא אָמַר וְהִכִּיתֶם, שֶׁאִלּוּ דִּבְּרוּ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְקַדֵּשׁ לְעֵינֵי כָּל הָעֵדָה וְאוֹמְרִים: וּמָה סֶלַע זֶה שֶׁאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר מְקַיֵּם דְּבָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה. וְדִבְרֵי אַגָּדָה הֵם, אֲבָל לֹא נִתְחַוְּרוּ, כִּי מֵאַחַר שֶׁצִּוָּה ״קַח אֶת הַמַּטֶּה״ יֵשׁ בְּמַשְׁמָע שֶׁיַּכֶּה בּוֹ, וְאִלּוּ הָיָה רְצוֹנוֹ בְּדִבּוּר בִּלְבַד, מָה הַמַּטֶּה הַזֶּה בְּיָדוֹ. וְכֵן בְּמַכּוֹת מִצְרַיִם שֶׁאָמַר "וְהַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ" (שמות ז טו), וְהוּא לְהַכּוֹת בּוֹ, וְלִפְעָמִים יֹאמַר "נְטֵה אֶת יָדְךָ" וּרְצוֹנוֹ לוֹמַר לְהַכּוֹת בַּמַּטֶּה, כִּי הַכָּתוּב יְקַצֵּר בַּדָּבָר הַנִּשְׁמָע. וְאֵין הַנֵּס גָּדוֹל בְּדִבּוּר יוֹתֵר מֵהַהַכָּאָה כִּי הַכֹּל שָׁוֶה אֵצֶל הַסֶּלַע. וְעוֹד לָמָּה אָמַר בָּזֶה "מְעַלְתֶּם בִּי" (דברים לב נא), וְהַצִּוּוּי בְּדִבּוּר אֶל הַסֶּלַע הַזֶּה הוּא מַה שֶׁנִּזְכַּר בַּמַּעֲשֶׂה, צִוָּה שֶׁיֹּאמְרוּ וְהִיא שׁוֹמַעַת כִּי הַשֵּׁם יוֹצִיא מַיִם מִן הַסֶּלַע הַזֶּה, כְּדֶרֶךְ "כִּי הִיא שָׁמְעָה אֶת כָּל אִמְרֵי ה׳" (יהושע כד כז), וְכֵן עָשׂוּ, כְּמוֹ שֶׁאָמַר: "וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסֶּלַע וַיֹּאמֶר לָהֶם" וְגוֹ׳ (במדבר כ׳:י׳), וְהִנֵּה הַסֶּלַע שׁוֹמַעַת בְּאָמְרוֹ כֵן לְכֻלָּן. וְטַעֲנוֹת רַבּוֹת לַמְפָרְשִׁים בַּחֵטְא הַזֶּה, כְּבָר סָתַר בּוֹ ר״א דְּבָרִים רַבִּים מֵהֶם. וְהַסּוֹד שֶׁרָמַז בּוֹ גַּם הוּא אֵינוֹ נָכוֹן, כִּי אִם מֹשֶׁה אִבֵּד כַּוָּנָתוֹ בַּעֲבוּר מְרִיבַת הָעָם וְלֹא דִבֵּר אֶל הַסֶּלַע, וְלָכֵן לֹא יָצְאוּ מַיִם בַּפַּעַם הָרִאשׁוֹנָה, וְחָזַר וְהִכָּהוּ פַּעַם שְׁנִיָּה בְּכַוָּנָה הַדְּבֵקָה בַּכֹּל וְיָצְאוּ הַמַּיִם, הִנֵּה חָטְאוּ בַּפַּעַם הָרִאשׁוֹנָה, אֲבָל אֵינוֹ רָאוּי שֶׁיֹּאמַר בָּזֶה "לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי" (במדבר כ׳:י״ב), כִּי אֵין כָּאן חֶסְרוֹן אֱמוּנָה כְּלָל. וְהָרַב רַבִּי מֹשֶׁה (סוף פרק ד' משמונה פרקים) סָבַר בּוֹ סְבָרָא וְאָמַר כִּי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם חֶטְאוֹ הוּא שֶׁנָּטָה לְצַד הָרַגְזָנוּת בְּאָמְרוֹ ״שִׁמְעוּ נָא הַמּוֹרִים״. דִּקְדֵּק עָלָיו הַשֵּׁם יִתְבָּרַךְ שֶׁיִּהְיֶה אָדָם כָּמוֹהוּ כּוֹעֵס לִפְנֵי עֲדַת בְּנֵי יִשְׂרָאֵל בְּמָקוֹם שֶׁאֵין רָאוּי בּוֹ הַכַּעַס, וְכָל כַּיּוֹצֵא בָּזֶה בְּדִין הָאִישׁ הַהוּא חִלּוּל הַשֵּׁם, מִפְּנֵי שֶׁמִּתְּנוּעוֹתָיו כֻּלָּם וּמִדְּבָרָיו הָיוּ לְמֵדִין וְהָיוּ מְקַוִּין לְהַגִּיעַ בָּהֶם אֶל הַצְלָחוֹת הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. וְאֵיךְ יֵרָאֶה עָלָיו הַכַּעַס וְהוּא מִן הַפְּעֻלּוֹת הָרָעוֹת, וְלֹא תָבֹא כִּי אִם מִתְּכוּנָה רָעָה מִתְּכוּנוֹת הַנֶּפֶשׁ. אֲבָל אָמְרוֹ בּוֹ "מְרִיתֶם פִּי" (במדבר כ״ז:י״ד) הוּא כְּמוֹ שֶׁאֲבָאֵר, שֶׁהוּא לֹא הָיָה מְדַבֵּר עִם סְכָלִים וְלֹא עִם מִי שֶׁאֵין לוֹ מַעֲלָה, אֲבָל אִשָּׁה קְטַנָּה שֶׁבִּנְשֵׁיהֶם הָיְתָה כִּיחֶזְקֵאל בֶּן בּוּזִי, כְּמוֹ שֶׁזָּכְרוּ הַחֲכָמִים (מכילתא שירה ג), וְכָל מַה שֶׁיֹּאמַר אוֹ יַעֲשֶׂה יִבְחֲנוּהוּ. וְכַאֲשֶׁר רָאוּהוּ שֶׁכָּעַס אָמְרוּ שֶׁהוּא עָלָיו הַשָּׁלוֹם אֵין בּוֹ פְּחִיתוּת מִדָּה, וְלוּלֵי שֶׁהָיָה יוֹדֵעַ שֶׁהַשֵּׁם כָּעַס עָלֵינוּ בְּבַקָּשַׁת הַמַּיִם וְשֶׁאֲנַחְנוּ הִכְעַסְנוּ אוֹתוֹ יִתְבָּרַךְ לֹא הָיָה כּוֹעֵס. וַאֲנַחְנוּ לֹא מָצָאנוּ לַשֵּׁם יִתְעַלֶּה שֶׁכָּעַס בְּדַבְּרוֹ אֵלָיו בָּזֶה הָעִנְיָן, אֲבָל אָמַר: ״קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם״ (במדבר כ׳:ח׳). וְהִנֵּה הִתַּרְנוּ סָפֵק מִסְּפֵקֵי הַתּוֹרָה שֶׁנֶּאֶמְרוּ בּוֹ דְּבָרִים רַבִּים וְנִשְׁאַל פְּעָמִים רַבּוֹת אֵי זֶה חֵטְא חָטָא, וּרְאֵה מַה שֶׁנֶּאֱמַר בּוֹ וּמַה שֶׁאָמַרְנוּ בּוֹ אֲנַחְנוּ, וְהָאֱמֶת יוֹרֶה דַרְכּוֹ. אֵלּוּ דְּבָרָיו ז״ל. וְהוֹסִיף הֶבֶל עַל הֲבָלִים, שֶׁהַכָּתוּב אָמַר "מְרִיתֶם פִּי", שֶׁעָבְרוּ עַל דְּבָרוֹ, וְאָמַר "לֹא הֶאֱמַנְתֶּם בִּי", שֶׁלֹּא הֶאֱמִינוּ בּוֹ, אֵין הָעֹנֶשׁ בַּעֲבוּר שֶׁכָּעַס. וְיוֹתֵר הָיָה רָאוּי שֶׁיִּהְיֶה הָעֹנֶשׁ עַל מֹשֶׁה כְּשֶׁקָּצַף עַל פְּקוּדֵי הַחַיִל (במדבר ל״א:י״ד) בְּחִנָּם. וְהַכָּתוּב לֹא סִפֵּר כְּלָל שֶׁכָּעַס, כִּי "שִׁמְעוּ נָא הַמּוֹרִים" תּוֹכַחַת, כְּדֶרֶךְ ״מַמְרִים הֱיִיתֶם עִם ה'״ (דברים ט כד). וְעוֹד כִּי אַהֲרֹן לֹא כָּעַס מִיָּמָיו, כִּי בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ מֵעוֹדוֹ. וְעוֹד שֶׁאִי אֶפְשָׁר שֶׁלֹּא הָיָה כַּעַס גָּדוֹל מֵאֵת הַשֵּׁם עֲלֵיהֶם בַּעֲשׂוֹתָם מְרִיבָה עִם מֹשֶׁה, וּבְכָל הַנִּסְיוֹנוֹת בַּמִּדְבָּר חֶטְאָם הַגָּדוֹל כְּשֶׁיֹּאמְרוּ "לָמָּה הֶעֱלִיתָנוּ מִמִּצְרַיִם" שֶׁיִּרְצוּ לִהְיוֹת עֲבָדִים לְשׂוֹנְאֵיהֶם בַּעֲבוֹדַת פֶּרֶךְ מִלִּהְיוֹת עַם הָאֱלֹהִים כְּבֵן הָעוֹבֵד אֶת אָבִיו. וְכֵן אָמַר הַכָּתוּב: "יַעַן כִּי מְאַסְתֶּם אֶת ה' אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם" (במדבר י״א:כ׳). וּבַפַּעַם הָרִאשׁוֹנָה אָמְרוּ פָּחוֹת מִזֶּה ״לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא״ (שמות יז ג), וְהָיָה עֲלֵיהֶם קֶצֶף גָּדוֹל וְאַשְׁמָה רַבָּה, כְּמוֹ שֶׁאָמַר: ״וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל רִיב בְּנֵי יִשְׂרָאֵל״ וְגוֹ'. וּבְכָאן כָּתוּב מְפֹרָשׁ: ״הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה'״ (במדבר כ׳:י״ג). וּמַה פֶּשַׁע גָּדוֹל מִזֶּה? הוֹי רָב אֶת יוֹצְרוֹ! וּמֹשֶׁה אָמַר: ״גַּם בִּי הִתְאַנַּף ה' בִּגְלַלְכֶם לֵאמֹר״ (דברים א לז), אִם כֵּן הֵם חָטְאוּ וְגָרְמוּ כָּל הָרָעָה הַזֹּאת. וּלְדִבְרֵי הָרַב אֵין לָהֶם בְּכָל הַמַּעֲשֶׂה הַזֶּה חֵטְא וָפֶשַׁע כְּלָל. וּמַה שֶׁאָמַר ״לֹא מָצִינוּ בַּה' יִתְבָּרַךְ שֶׁכָּעַס, אֲבָל אָמַר 'קַח אֶת הַמַּטֶּה' וְגוֹ'״, דַּע כִּי כַּאֲשֶׁר צְרִיכִים בְּמִחְיָתָם דָּבָר, אַף עַל פִּי שֶׁמִּתְלוֹנְנִים וְחוֹטְאִים בּוֹ, וְהוּא רַחוּם יְכַפֵּר עָוֹן וְלֹא יָעִיר כָּל חֲמָתוֹ וְלֹא יַזְכִּירֶנּוּ וְיִתֵּן לָהֶם שְׁאֵלָתָם. וְכֵן בַּמַּיִם הָרִאשׁוֹנִים אָמַר בְּנַחַת רוּחַ ״עֲבֹר לִפְנֵי הָעָם״ וְגוֹ' (שמות יז ה), אַף עַל פִּי שֶׁהָיָה שָׁם מַסָּה וּמְרִיבָה שֶׁהִזְהִיר מִמֶּנָּה וּלְדוֹרוֹת (דברים ו טז). וְכֵן בַּמָּן ״הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם״ (שמות טז ד) בְּדֶרֶךְ אַהֲבָה וְחִבָּה, אֶלָּא שֶׁאָמַר בַּסּוֹף בַּדִּבּוּר הַשֵּׁנִי ״שָׁמַעְתִּי אֶת תְּלוּנּוֹת״ (שם פסוק יב), הוֹדִיעַ לָהֶם חֶטְאָם בִּלְבַד. אֲבָל כַּאֲשֶׁר יִתְלוֹנְנוּ חִנָּם יִשְׁפֹּךְ עֲלֵיהֶם חֲמַת אַפּוֹ. וּבְכָאן עוֹד רֶמֶז לְקֶצֶף גָּדוֹל וְחִיּוּב מַגֵּפָה, שֶׁנֶּאֱמַר: ״וַיֵּרָא כְבוֹד ה' אֲלֵיהֶם״ (במדבר כ׳:ו׳), שֶׁרוֹמֵז אֶל הַקָּהָל הַנִּזְכָּר, וְהוּא מַרְאֵה יַד ה' הַהוֹוָה בַּמַּגֵּפוֹת, כַּאֲשֶׁר תֵּרָאֶה בַּמְרַגְּלִים (במדבר י״ד:י׳) וּבְיוֹם קֹרַח (במדבר ט״ז:י״ט) וּמִמָּחֳרָת (במדבר י״ז:ז׳). וְהַתֵּימַה עַל הָרַב, שֶׁהֲרֵי מִקְרָא מָלֵא הוּא: ״וַיַּקְצִיפוּ עַל מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם״ (תהלים קו לב), וְיִמְנֶה הַכָּתוּב הַחֵטְא הַזֶּה עִם הַנִּסְיוֹנוֹת הַגְּדוֹלִים שֶׁנִּסּוּ אֶת ה' בַּמִּדְבָּר. וְהַקָּרוֹב מִן הַדְּבָרִים שֶׁנֶּאֶמְרוּ בָּזֶה, וְהוּא טוֹב לִדְחוֹת הַשּׁוֹאֵל, הֵם דִּבְרֵי רַבֵּינוּ חֲנַנְאֵל, שֶׁכָּתַב כִּי הַחֵטְא הוּא אָמְרָם: ״הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם״ (במדבר כ׳:י׳), וְרָאוּי שֶׁיֹּאמְרוּ ״יוֹצִיא ה' לָכֶם מָיִם״, כְּדֶרֶךְ שֶׁאָמְרוּ: ״בְּתֵת ה' לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל״ וְגוֹ' (שמות טז ח), וְכֵן בְּכָל הַנִּסִּים יוֹדִיעוּם כִּי ה' יַעֲשֶׂה עִמָּהֶם לְהַפְלִיא. וְאוּלַי חָשְׁבוּ הָעָם כִּי מֹשֶׁה וְאַהֲרֹן בְּחָכְמָתָם הוֹצִיאוּ לָהֶם מַיִם מִן הַסֶּלַע הַזֶּה, וְזֶהוּ ״לֹא קִדַּשְׁתֶּם אוֹתִי״ (דברים לב נא). וּמַעֲשֶׂה הָרִאשׁוֹן בַּצּוּר אָמַר: ״הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב״ (שמות יז ו), וְשִׁבְעִים הַזְּקֵנִים רוֹאִים עַמּוּד הֶעָנָן עוֹמֵד עַל הַצּוּר וְהַנֵּס מִתְפַּרְסֵם כִּי מַעֲשֵׂה ה' הַגָּדוֹל הוּא, אֲבָל בְּכָאן לֹא רָאוּ דָבָר וְטָעוּ בְּמַאֲמַר מֹשֶׁה וְאַהֲרֹן. וְיִתָּכֵן שֶׁיֹּאמַר בָּזֶה "מְעַלְתֶּם בִּי" (דברים לב נא), כִּי הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ נִקְרָא מְעִילָה. וְכֵן "מְרִיתֶם פִּי" (במדבר כ״ז:י״ד), שֶׁהוּא צִוָּה ״וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם״, וְהַטַּעַם שֶׁאֶתְקַדֵּשׁ לְעֵינֵיהֶם, אוֹ שִׁנִּיתֶם דְּבָרַי מִן ״וַתֶּמֶר אֶת מִשְׁפָּטַי״ (יחזקאל ה ו), כִּי לֹא צִוִּיתִי שֶׁתֹּאמְרוּ כָּכָה. וְיִהְיֶה "לֹא הֶאֱמַנְתֶּם בִּי" (במדבר כ׳:י״ב) יוֹצֵא אֶל בְּנֵי יִשְׂרָאֵל, אוֹ הוּא לְשׁוֹן חִזּוּק, לֹא הִתְחַזַּקְתֶּם לְהַקְדִּישֵׁנִי לְעֵינֵיהֶם, מִן ״וַאֲמָנָה עַל הַמְשׁוֹרְרִים״ (נחמיה יא כג), ״הַיָּתֵד הַתְּקוּעָה בְּמָקוֹם נֶאֱמָן״ (ישעיהו כב כה). וְהָאֱמֶת כִּי הָעִנְיָן סוֹד גָּדוֹל מִסִּתְרֵי הַתּוֹרָה, כִּי בָּרִאשׁוֹנָה אָמַר לוֹ: ״הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר״ (שמות יז ו), יֹאמַר כִּי שְׁמִי הַגָּדוֹל עַל הַצּוּר בְּחֹרֵב שֶׁהוּא כְּבוֹד ה' הָאֵשׁ הָאוֹכֶלֶת בְּרֹאשׁ הָהָר, וּבַעֲבוּר כֵּן לֹא הִכָּה אֶלָּא פַּעַם אַחַת וַיֵּצְאוּ מַיִם רַבִּים. אֲבָל בְּכָאן לֹא פֵּרֵשׁ לוֹ כֵן, וְהִסְכִּימוּ שְׁנֵיהֶם לְהַכּוֹת בַּצּוּר פַּעֲמַיִם, וְהִנֵּה זֶה חֵטְא. וְעַל כֵּן אָמַר "לֹא הֶאֱמַנְתֶּם בִּי" לָשׂוּם אֱמוּנָה בִּשְׁמִי וּבָאֱמוּנָה יֵעָשֶׂה הַנֵּס, וְנֶאֱמַר "מְרִיתֶם פִּי" כִּי מָרוּ אֶת רוּחַ קָדְשׁוֹ הַנִּקְרָא בְּכָל מָקוֹם "פִּי ה'", וּלְכָךְ אָמַר "מְעַלְתֶּם בִּי", וְאֵין מְעִילָה אֶלָּא שִׁקּוּר. וְהִנֵּה הַחֵטְא מוּזְכָּר מְפֹרָשׁ בַּכָּתוּב. וְכֵן אָמַר הַמְשׁוֹרֵר: ״מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב הַהֹפְכִי הַצּוּר אֲגַם מָיִם״ (תהלים קיד ז ח). וְכֵן תּוּכַל לְהִתְבּוֹנֵן זֶה בִּתְפִלַּת מֹשֶׁה שֶׁאָמַר: ״ה' אֱלֹהִים אַתָּה הַחִלּוֹתָ״ (דברים ג כד), כִּי הִתְחַנֵּן לַשֵּׁם הַנִּכְבָּד שֶׁיִּמְחֹל לוֹ. וְעַל דַּעַת רַבּוֹתֵינוּ (ספרי) שֶׁמַּזְכִּירִין לוֹ הַכַּעַס, יִתָּכֵן שֶׁהִכָּה בַצּוּר וְיָצְאוּ טִפִּים בְּמִעוּט כַּוָּנָתוֹ עַל הַכַּעַס, וְתָמְהוּ אֶל הַדָּבָר וְהִסְכִּימוּ שְׁנֵיהֶם לְהַכּוֹת פַּעַם שְׁנִיָּה עַל הַצּוּר כַּאֲשֶׁר הִזְכַּרְתִּי, וְהוּא הַחֵטְא עַל שְׁנֵיהֶם. וְעַל דַּעְתִּי טַעַם ״וְדִבַּרְתֶּם אֶל הַסֶּלַע״ כְּמוֹ ״עַל הַסֶּלַע״, וְכֵן ״כֹּה אָמַר ה' צְבָאוֹת אֶל הָעַמּוּדִים וְעַל הַיָּם וְעַל הַמְּכֹנוֹת בָּבֶלָה יוּבָאוּ״ (ירמיה כז יט כב), יְצַוֶּה שֶׁיֹּאמְרוּ לְעֵינֵי הָעֵדָה בִּהְיוֹתָם נִקְהָלִים כֻּלָּם שֶׁהַשֵּׁם יוֹצִיא לָהֶם מַיִם מִן הַסֶּלַע, וְכֵן עָשָׂה. וְאַל יִקְשֶׁה עָלֶיךָ ״וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם״, כִּי טַעְמוֹ כְּמוֹ ״לִפְנֵיהֶם״ שֶׁיִּשְׁמְעוּ כֻּלָּם, וְכֵן ״וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל הָעָם לֵאמֹר כֹּה אָמַר ה' כָּכָה אֶשְׁבֹּר אֶת עֹל נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל״ וְגוֹ' (שם כח יא), וְכֵן רַבִּים. אוֹ טַעַם "לְעֵינֵיהֶם" בְּכָאן שֶׁיִּהְיֶה הַדִּבּוּר בִּהְיוֹתָם נִקְהָלִים שָׁם וְהַסֶּלַע לְעֵינֵיהֶם, כְּמוֹ שֶׁאָמַר בָּעֲשִׂיָּה: ״וַיַּקְהִילוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע״ (במדבר כ׳:י׳), כִּי כַּאֲשֶׁר נִקְהֲלוּ שָׁם וְרָאוּ הַסֶּלַע פָּנִים בְּפָנִים אָמְרוּ ״הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם״, כְּמוֹ שֶׁהִזְכִּירוּ חֲכָמִים (מכילתא בשלח ו) שֶׁלֹּא יֹאמְרוּ מַעְיָנוֹת הָיוּ שָׁם. וְיִתָּכֵן שֶׁהוּא כִּמְסֹרָס: ״הַקְהֵל אֶת הָעֵדָה אֶל הַסֶּלַע, וְדִבַּרְתֶּם לְעֵינֵיהֶם וְנָתַן מֵימָיו״:

1The sin of Moses and Aaron in the [matter of the] waters of Meribah⁸³ is not clearly expressed in Scripture. Rashi explains⁸⁴ that [their sin consisted of hitting the rock], because He had commanded them, and speak ye unto the rock,⁸⁵ and did not say “and ye shall strike it.” For had they spoken [to the rock and it had brought forth water] the Holy One, blessed be He, would have been sanctified before the whole congregation, since the people would have said: “If [even] this rock, which does not hear and does not speak, nonetheless obeys the command of the Holy One, blessed be He, how much more so should we [obey His commands]!” These words are [in the nature of] a homiletic interpretation,⁸⁶ but they do not clarify [the matter]. For since G-d had commanded Moses: Take the rod,⁸⁵ it implied that he should smite [the rock] with it, for had He only wanted that he should speak to it, what was [the point of] this rod in his hand? Similarly, in the [case of the] plagues of Egypt where He said, and the rod which was turned to a serpent shalt thou take in thy hand⁸⁷ it was in order to smite with it;⁸⁸, Verse 17: I will smite with the rod that is in my hand upon the waters which are in the river. and sometimes He said, Stretch forth thy hand [with thy rod],⁸⁹, 8:1. when the meaning is: “to smite with the rod,” since Scripture writes briefly when the subject-matter is self-understood. Moreover, the miracle [involved in the rock giving forth water] is no greater if [accomplished] by speech than by smiting, for as far as the rock is concerned both are equal. Furthermore [if the sin consisted of smiting the rock], why did He say about this: ye [Moses and Aaron] trespassed against Me?⁹⁰ [It cannot be because they failed to speak to the rock], for the [fulfillment of the] command to [Moses to] speak to the rock is indeed [also] mentioned at the occurrence [of the event]! Thus He commanded [Moses and Aaron] to say whilst the rock “listens” that G-d will bring forth water out of this rock, similar to [that which Joshua said about a stone which he put up as a witness to the covenant which he made with the people], for ‘it hath heard’ all the words of the Eternal.⁹¹ And they [Moses and Aaron] indeed did so, as Scripture states, And Moses and Aaron gathered the assembly together before the rock, and he said unto them etc.⁹² Thus the rock did “hear” when he [Moses] spoke these words to all the people!Now Rabbi Abraham ibn Ezra has already refuted many claims of the commentators in [their explanations of the nature of] this sin. But the secret⁹³ to which he alluded is also incorrect. For if Moses lost his concentration of mind because of the strife of the people, and [therefore] did not speak to the rock, so that the water did not come forth [when he smote the rock] the first time, and only when he hit the rock again, a second time, with concentration of cleaving unto [the Creator of] all, did the water come forth [as Ibn Ezra explains] — then they [indeed] sinned the first time, but it was not such [a sin] about which He would say: ye believed not in Me, to sanctify Me,⁹⁴ since there was no lack of “faith” here at all!Now Rabbeinu Rabbi Moshe [ben Maimon] advanced the following reasoning,⁹⁵ (The Eight Chapters), Chapter 4. These chapters are Maimonides’ introduction to the Tractate Aboth, which contains the roots of ethical and moral teachings of the Rabbis of the Mishnah. and explained “that the sin of Moses our teacher, of blessed memory, consisted of tending towards anger, when he said, Hear now ye rebels,⁹⁶ and G-d, blessed be He, treated this as a failing, that a man like him should show anger in front of the congregation of Israel, in a situation in which anger was not warranted. All similar actions of such a man are treated as a profanation of G-d’s Name, because the people take an example from all his [Moses’] movements and words, hoping thereby to achieve successes⁹⁷ in this world and the World to Come. How could he [permit himself to] appear angry, since it [anger] is an evil trait, and is derived only from a bad characteristic of the features of the soul! But when He said of this sin: ye trespassed against Me,⁹⁰ [the meaning thereof] is as I shall explain. Moses was not speaking to simpletons, nor to those of insignificant status, for the least important of their women was [equal in prophetic vision] to [the prophet] Ezekiel the son of Buzi, as the Sages have mentioned.⁹⁸ Thus whatever Moses said or did the people would examine, so that when they saw him becoming angry, they said that he — may his memory be blessed — did not lack moral perfection, and therefore ‘unless he knew that G-d was angry with us for demanding water, and that we have aroused His anger, blessed be He, Moses also would not have been angry with us.’ But we do not find that G-d, praised be He, was angry [with the people] when He spoke to Moses on this matter. But [instead] He said: Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.⁸⁵ [This statement does not indicate that G-d was angry with the people for having demanded water, and hence Moses’ anger was unjustified.] Thus we have solved one of the most difficult problems in the Torah, concerning which many things have been said, and which has been asked many times, namely: ‘what was the sin which Moses committed?’ Consider what has been said [by others] about it, and what we ourselves have explained, and let the truth prevail.” These are the words of Rabbi Moshe [ben Maimon] of blessed memory.He has added vanity upon vanities!⁹⁹ For Scripture says ye trespassed against Me,⁹⁰ meaning that they transgressed His command, and He [further] stated, ye believed not in Me,⁹⁴ meaning that they lacked faith in Him, [and if so] the punishment [of Moses] was not because he showed anger! [Were this to be his sin], Moses would have deserved punishment [not so much here as] when he was wroth with the officers of the host¹⁰⁰ for no reason. Moreover, Scripture [here] does not mention anything about him being angry, for the expression Hear now, ye rebels⁹⁶ is [merely a form of] rebuke, similar to that which he [Moses] said: Ye have been rebellious against the Eternal.¹⁰¹ Furthermore, Aaron never in his life became angry, for he always walked in peace and uprightness.¹⁰² Besides, it is impossible [to suggest, as Rambam does], that G-d was not very angry with them [the people] for their strife with Moses! For throughout all their [previous] trials in the wilderness, their greatest sin was when they said, wherefore hast thou brought us up out of Egypt?¹⁰³ and they preferred to be slaves to their enemies doing rigorous work, rather than to be G-d’s [people], like a son who serves his father. Thus Scripture says: because that ye have rejected the Eternal Who is among you, and have troubled Him with weeping, saying: ‘Why, now, came we forth out of Egypt?’¹⁰⁴ On the first occasion they said even less than this, [namely], Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?¹⁰³ and yet there was great [Divine] wrath against them, and [it was considered] a great sin, just as it is said, And the name of the place was called Massah [Trying] and Meribah [Strife], because of the striving of the children of Israel etc.¹⁰⁵ And here it says expressly, These are the waters of Meribah [Strife], where the children of Israel strove with the Eternal!¹⁰⁶, and this is not so according to Maimonides’ explanation, as Ramban continues. What greater transgression can there be than this! Woe unto him that striveth with his Maker!¹⁰⁷ And Moses said, Also the Eternal was angry with me for your sakes, saying: ‘Thou also shalt not go in thither.’¹⁰⁸ If so, it was they [the people] who sinned and brought about all this misfortune! But according to the explanation of the Rabbi [Moshe ben Maimon], they did not commit any transgression and sin at all in this whole affair! And as for that which Rabbi Moshe said: “We do not find that G-d, praised be He, was angry [with the people when He spoke to Moses on this matter], but instead He said: Take the rod etc.”⁸⁶ — know that whenever the people needed something for their sustenance, even though they murmured and transgressed [in asking] for it, He, being full of compassion, forgiveth iniquity … and does not stir up all His wrath,¹⁰⁹ nor does He hold [their sin against them], but He gives them their request.¹¹⁰, 106:15. Similarly in the [case of the] first [request for] water He said in a peaceful manner, Pass on before the people etc.,¹¹¹ even though there was trial and strife there,¹⁰⁵ such that He warned them [not to try G-d] in future generations [using it as an example].¹¹². (See also “The Commandments,” Vol. II, pp. 63-64). So also in connection with the manna [He said], Behold, I will cause to rain bread from heaven for you,¹¹³ in a phrase indicating love and affection. Only at the end, in the second communication, He said, I have heard the murmurings of the children of Israel,¹¹⁴, Verse 12. merely in order to tell them that they had sinned. But [it is only] when they complained for no [good] reason, that He poured upon them the fury of His anger.¹¹⁵ And here there is an additional allusion to great wrath, and [the people] being liable to a plague, as it is said, and the glory of the Eternal appeared unto them.¹¹⁶ [The expression unto them] refers to the assembly mentioned [in the first part of the verse], which indicates “the hand of the Eternal” that is present in plagues, as you may note in [incidents of] the spies,¹¹⁷ the day of Korach’s punishment,¹¹⁸, 16:19: and the glory of the Eternal appeared … The destruction of Korach and his company followed, as related ibid., (Verses 31-33). and the following day.¹¹⁹, 17:7: and the glory of the Eternal appeared … This was followed by a plague, as related there in Verses 11-14. And one must [moreover] wonder at the Rabbi [Moshe ben Maimon, who wrote that the people committed no sin in this affair] since the verse explicitly states, They angered Him also at the waters of Meribah, and it went ill with Moses because of them!¹²⁰ And the verse [there] counts this sin amongst the great trials with which they [the people] tested G-d in the wilderness!The most likely explanation amongst all those that have been said about this matter, and the one best suited to answer a questioner, is that of Rabbeinu Chananel,¹²¹, Note 48. who wrote [in his commentary] that the sin consisted of their saying, are ‘we’ to bring you forth water out of this rock?⁹⁶ They should [not have said “are we”, but] “shall the Eternal bring you forth water?” just as they had said when ‘the Eternal shall give’ you in the evening flesh to eat etc.,¹²² and similarly in [the case of all the] miracles they [Moses and Aaron] informed them that the Eternal would do wonders for them. And [since they did not say so here], perhaps the people thought that Moses and Aaron brought forth the water for them out of the rock through their own wisdom [and that it was not a Divine miracle]. This is [what G-d referred to in saying], ye sanctified Me not.¹²³ Now in the case of the first episode with the rock, He said, Behold, I will stand before thee there upon the rock in Horeb,¹²⁴ and the seventy elders saw the pillar of the cloud¹²⁵, 13:21. hovering over the rock, and thus it was made apparent to all that the miracle was the deed of the Great G-d. But here, since the people saw nothing, they misunderstood the words of Moses and Aaron [as explained above].¹²⁶It is possible that He said ‘m’altem bi’ (ye ‘trespassed’ against Me),¹²³ because if one derives benefit from a sacred object, it is called me’ilah.¹²⁷? In a way, then, Moses and Aaron thereby “derived benefit” from a sanctified matter. Similarly, He said ‘m’rithem pi’ (ye rebelled against My commandment)¹²⁸ because He had commanded them to speak unto the rock before their eyes,¹²⁹ in order that I should become sanctified in their eyes. Or [it may be that m’rithem pi¹²⁸ means] “you have ‘changed’ My commandment,” related to the expression ‘vatemer’ (and she changed) My ordinances,¹³⁰ since I did not command you to speak in this manner [are ‘we’ to bring you forth water out of this rock?]. And [according to Rabbeinu Chananel’s explanation, the criticism that] lo he’emantem bi¹³¹ (ye believed not in Me) refers [not to Moses and Aaron themselves lacking in belief, but] to the children of Israel [i.e., it does not mean, as it is generally translated, “ye believed not in Me,” but “‘ye did not cause the children of Israel to believe in Me’ because you did not attribute to Me the bringing forth of the water from the rock”]. Or [the word he’emantem] may mean “strengthening,” as if to say: “you did not strengthen yourselves to sanctify Me in their eyes,” related to these expressions: ‘va’amanah’ (and a ‘sure’ ordinance) concerning the singers;¹³² the peg that was fastened ‘bimkom ne’eman’ (in a ‘sure’ place).¹³³The Truth [Cabalistic explanation] is that this subject [i.e., the nature of Moses’ sin in the incident of the waters of Meribah] is one of the great secrets amongst the mysteries of the Torah. For on the first [occasion with the rock] He said to Moses, Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock,¹²⁴ meaning to say: “My Great Name will be upon the rock in Horeb,” which is the Glory of the Eternal, the devouring fire on the top of the mount.¹³⁴. Therefore he only hit it there once, and a great amount of water came forth. But here He did not tell him so, and so both of them [Moses and Aaron] agreed that they would smite the rock twice — and that was their sin. Therefore He said, lo he’emantem bi,¹³¹ “you did not put faith in My Name [when you should have known]¹³⁵ that by faith [alone] the miracle will be done.” It states, ‘m’rithem pi’ (ye rebelled against My commandment),¹²⁸ because they rebelled against His holy spirit,¹³⁶ which is always called pi Hashem (the commandment of the Eternal).¹³⁷ Therefore He said, ‘m’altem’ bi,¹²³ and the term me’ilah always denotes “untruth.”¹³⁸ Thus the sin [of Moses and Aaron] is clearly expressed in Scripture. And so did the Psalmist say, [Tremble thou earth …] at the presence of the G-d of Jacob; Who turneth the rock into a pool of water.¹³⁹ And you can understand this from Moses’ prayer, when he said, O G-d Eternal, Thou hast begun,¹⁴⁰ pleading before the Glorious Name¹⁴¹, 28:58. to forgive him.And in the opinion of our Rabbis¹⁴² 157. who mention Moses’ anger [as a factor in his sin], it is possible that he hit the rock but [only] a few drops came forth as a result of the diminution in his concentration because of his anger, and they both [Moses and Aaron] were astonished at this, and decided to hit the rock a second time, as I have mentioned, and that was the sin of both of them.In my opinion, the meaning of the phrase, and speak ye ‘el’ (unto) the rock¹²⁹ is like ‘al’ (concerning) the rock. Similarly, Thus saith the Eternal of hosts ‘el’ the pillars, and concerning the sea, and concerning the bases … they shall be carried unto Babylon.¹⁴³ Thus He commanded them [Moses and Aaron] to say in the presence of the congregation, when they are all gathered together, that G-d will bring them forth water out of the rock, as He indeed did. Now do not find a difficulty¹⁴⁴ means “to” the rock, and the rock will listen, then the following word l’eineihem (before their eyes) fits in perfectly. The speaking by Moses and Aaron with the rock listening, is to be done before “the eyes” of the people. But if as we now explain speak ye ‘el’ the rock as meaning ‘al’ the rock [“concerning” the rock] while the people are to listen, how is the word l’eineihem in accord with the thought, since people do not listen with “their eyes?” Hence Ramban proceeds to remove this difficulty by pointing out that the word l’eineihem is Scripturally not always used in a literal sense and here it means “in their presence.” in the verse, and ‘speak’ ye unto the rock ‘before their eyes,’¹²⁹ for the meaning thereof is like “in their presence”, so that they should all hear it. Similarly [we find]: And Hananiah ‘spoke before the eyes of’ [which means: “in the presence of”] all the people, saying: ‘Thus saith the Eternal: Even so will I break the yoke of Nebuchadnezzar king of Babylon etc.’¹⁴⁵ There are many cases like this. Or the meaning of the word l’eineihem (before their eyes) here may be that [Moses’] speaking [to the rock] should be when the people are all gathered there, and the rock is before their eyes, as it says when the event [actually took place], And Moses and Aaron gathered the assembly together ‘before the rock’.⁹⁶ For when they had gathered together there and saw the rock face to face, they [Moses and Aaron] said, are we to bring you forth water out of this rock?⁹⁶ — as the Sages have mentioned¹⁴⁶ 6. — so that they should not say that there were springs [hidden at that place]. It is possible that the verse is to be [interpreted] as if it were transposed, meaning: “assemble the congregation unto the rock, and speak ye before their eyes, that it give forth water.”

בוְטַעַם ״וְנָתַן מֵימָיו״ - שֶׁיִּהְיוּ מִיָּד מַיִם רַבִּים נוֹבְעִים מִמֶּנּוּ, כְּמוֹ שֶׁאָמַר: ״וַיֵּצְאוּ מַיִם רַבִּים״ (במדבר כ׳:י״א), כִּי הַנְּתִינָה תֵּאָמֵר עַל הָרִבּוּי, כְּמוֹ ״וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ״ (ויקרא כו ד), ״כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן אֶת יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם״ (זכריה ח יב), כֻּלָּם עַל הָרִבּוּי יַבְטִיחֵם. וְכֵן כָּתוּב: ״וּנְחָלִים יִשְׁטֹפוּ״ (תהלים עח כ). וְאֵין טַעַם "מֵימָיו" כְּמוֹ "תִּתֵּן יְבוּלָהּ" וְ"יִתֵּן פִּרְיוֹ", שֶׁאֵין בְּטֶבַע הַסֶּלַע לִהְיוֹת בּוֹ מַיִם, אֲבָל טַעְמוֹ הַמַּיִם אֲשֶׁר יֵצְאוּ מִמֶּנּוּ, כִּי בַּהֲפֹךְ הַשֵּׁם הַחַלָּמִישׁ לְמַעְיְנוֹ מָיִם וּבוֹ יִהְיוּ וּמִמֶּנּוּ יֵצְאוּ, יִקָּרְאוּ עַל שְׁמוֹ "מֵימָיו". וְכֵן ״וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ״ (שמות כג כה), ״לַחְמוֹ נִתָּן מֵימָיו נֶאֱמָנִים״ (ישעיהו לג טז). וְאָמַר כֵּן לְהוֹדִיעַ שֶׁמִּגּוּף הַסֶּלַע יֵצְאוּ, לֹא מִן הָאָרֶץ אֲשֶׁר תַּחְתָּיו כְּמִנְהַג מַעְיָנוֹת רַבִּים, רַק מֵאֶמְצָעוֹ. וְכֵן כָּתוּב: ״הַהֹפְכִי הַצּוּר אֲגַם מָיִם חַלָּמִישׁ לְמַעְיְנוֹ מָיִם״ (תהלים קיד ח). וְחָזַר וְאָמַר וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע - כִּי אַתָּה בְּעוֹדְךָ שָׁם תּוֹצִיא לָהֶם הַמַּיִם מִן הַסֶּלַע, "לָהֶם" שֶׁכֻּלָּם יִרְאוּ אוֹתָם נוֹבְעִים. וְהִשְׁקִיתָ אֶת הָעֵדָה – שֶׁתְּצַוֶּה אוֹתָם לִשְׁתּוֹת לְפָנֶיךָ, וְכָל זֶה לְפַרְסֵם הַנֵּס. וּבַמַּעֲשֶׂה לֹא הִזְכִּיר כֵּן "וַיַּשְׁקְ אֶת הָעֵדָה וְאֶת בְּעִירָם", אֲבָל אָמַר: "וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם" (במדבר כ׳:י״א), כִּי מֵרֹב הַצִּמָּאוֹן וּבִרְאוֹתָם מַיִם רַבִּים נוֹזְלִים, מִיָּד נָפְלוּ עַל הַנַּחַל וְשָׁתוּ. וְעַל דַּעַת רַבּוֹתֵינוּ בִּבְאֵרָהּ שֶׁל מִרְיָם, אָמְרוּ כִּי הַסֶּלַע הַזֶּה הוּא הַצּוּר אֲשֶׁר הָיָה בְחוֹרֵב, וּלְפִיכָךְ יְפָרְשׁוּ "מֵימָיו" אֲשֶׁר הָיָה דַּרְכּוֹ לָתֵת, כִּי עַתָּה נִסְתַּם מַעְיָנוֹ בְּמוֹת מִרְיָם. כִּי הַכַּוָּנָה לְרַבּוֹתֵינוּ בִּבְאֵרָהּ שֶׁל מִרְיָם, שֶׁהָיָה מֵעוֹלָם בְּאֵר נִסִּי, מְקוֹר מַיִם חַיִּים נוֹבֵעַ בְּכָל מָקוֹם שֶׁיִּהְיֶה שָׁם הָרָצוֹן עָלָיו. הֶעֱלָה אוֹתוֹ לְיִשְׁמָעֵאל בְּמִדְבַּר בְּאֵר שֶׁבַע, וְנִבְקַע בְּחוֹרֵב מִן הַצּוּר הַהוּא שֶׁהָיָה שָׁם, וּבִשְׁאָר הַמַּסָּעוֹת נוֹבֵעַ מִן הַצּוּר בַּמָּקוֹם שֶׁיַּחֲנוּ שָׁם. וְכַאֲשֶׁר מֵתָה הַצַּדֶּקֶת פָּסַק הַמַּעְיָן, וְעַתָּה חָזַר עַל יְדֵי מֹשֶׁה לִהְיוֹת לוֹ מָקוֹר נִפְתָּח מִן הַסֶּלַע הַזֶּה בְּעַצְמוֹ, וְהוּא מַה שֶׁאָמַר "אֶל הַסֶּלַע" הַנּוֹדָע. וְעַל דֶּרֶךְ הַפְּשָׁט הָיָה שָׁם סֶלַע סָמוּךְ לַמַּחֲנֶה, וְצִוָּה וְדִבַּרְתֶּם אֶל הַסֶּלַע הַזֶּה אֲשֶׁר לִפְנֵיכֶם. גַּם אֶפְשָׁר לְפָרֵשׁ ״וְדִבַּרְתֶּם אֶל הַסֶּלַע״ אֲשֶׁר לְעֵינֵיהֶם, כְּלוֹמַר הָרִאשׁוֹן שֶׁיִּרְאוּ:

2THAT IT GIVE FORTH ITS WATER. The meaning thereof is that a large amount of water should immediately spring forth, just as it is said, and water came forth abundantly,¹⁴⁷ for the term “giving” denotes abundance, as in [the verses]: and the Land shall ‘give’ her produce, and the trees of the field shall ‘give’ their fruit;¹⁴⁸ For as the seed of peace, the vine shall ‘give’ her fruit, and the Land shall ‘give’ her increase, and the heavens shall ‘give’ their dew.¹⁴⁹ In all these [verses] He was promising them abundance. And so, it is written, [Behold, He smote the rock, that waters gushed out], and streams overflowed.¹⁵⁰ Now the meaning of ‘its’ water [that it give forth ‘its’ water] is not like [the Land] shall give ‘her’ produce, and [the trees] shall give ‘their’ fruit, since it is not in the nature of a rock to have water in it. But its meaning is [that it will give forth] the water which will come out of it, for when G-d turns the flint into a fountain of waters,¹⁵¹, 114:8. so that they are [contained] in it and come forth out of it, the waters may [indeed] be called ‘its’ water. Similarly, and He will bless ‘thy’ bread, and ‘thy’ water;¹⁵² ‘his’ bread shall be given, ‘his’ waters shall be sure.¹⁵³ He stated it in this way [that it give forth ‘its’ water] in order to inform us that the waters will come forth from the very rock itself, not from the ground beneath it, as occurs naturally in the case of many fountains; but [these waters] will come forth from the middle of the rock. And so it is written, Who turneth the rock into a pool of water, the flint into a fountain of waters.¹⁵¹, 114:8. He repeated a second time [in this verse], and thou shalt bring forth to them water, meaning that “while you [Moses] are still there, you should bring them forth water from the rock, so that they should all see it gushing forth.” SO THOU SHALT GIVE THE CONGREGATION AND THEIR CATTLE DRINK. [This means] that “you should command them to drink from it in your presence.” All this was for the purpose of publicizing the miracle. In the actual event, [however], it is not mentioned that “he gave the congregation and their cattle to drink;” instead, it says, and the congregation drank, and their cattle,¹⁴⁷ because owing to their great thirst, as soon as they saw water gushing out in abundance, they fell upon the river and drank.Now according to the opinion of our Rabbis about Miriam’s Well,¹⁵⁴ this rock [in Kadesh] is the same flint which was in Horeb;¹²⁴ therefore they explain [that the expression] ‘its’ water [in that it give forth ‘its’ water] refers to the water which it used to give, for now as a result of Miriam’s death the fountain ceased [and was only restored in the merit of Moses and Aaron].¹⁵⁵ For when our Rabbis speak of Miriam’s Well, they mean that there was always a miraculous well,¹⁵⁶ a fountain of living waters,¹⁵⁷ flowing wherever it was His Will. Thus He caused it to come up for Ishmael in the wilderness of Beer-sheba.¹⁵⁸ It was this rock which became cleft in Horeb,¹²⁴ and throughout their travels [water] flowed from the rock wherever they encamped. But when the righteous one [Miriam] died, the fountain stopped, and now it continued through [the merit of] Moses to be a fountain opened¹⁵⁹ for him from that very same rock [which had been in Horeb], this being the meaning of the phrase, and speak ye unto ‘haselah’ (‘the’ rock) — the known rock. According to the plain meaning of Scripture, [however], there was a rock near the camp, and He commanded “and speak ye unto the rock which is before you” [hence the phrase ‘the’ rock]. One can also explain it as “and speak ye unto the rock which is before their eyes,” meaning to say “the first rock that they will see.”