By Joy Scott, Am Haskalah Congregant This week, we read a double Parshiot (TAZRIA), followed by Parsha (METZORA). Each of these Parshiot describe in punctilious detail, the bewildering phenomenon of...
By Joy Scott, Am Haskalah Congregant
In an almost imperceptible yet seismic shift, this week’s Torah Parsha (CHUKAT) jumps several decades ahead in the journey of the Israelites; and, its narrative reads like a riddle inside a riddle.
The Torah Parsha begins: “This is the statute of the Torah which the Lord commanded…”(1), and proceeds to discuss the purification laws of the ‘red heifer’, a symbol, which has yet to be definitively interpreted. Many of our greatest known Torah scholars have struggled with the rationale or symbolism of this commandment. Ultimately, there appeared to be consensus amongst the sages that “the mitzvah of the purification of the ‘red heifer’ belongs in the category of ‘CHUKIM’, supernatural laws that defy logic; and, must be accepted and observed as God’s will” (2).
However, in the context of the entire Parsha (CHUKAT), the purification of the ‘red heifer’ seems to foreshadow the death or profound disappointment of the individuals, who had played a major role in the lives of the Israelites, both as slaves in Egypt; and, during the decades of wandering in the desert. The lengthy details related to this curious commandment are immediately followed by a singular statement: “The entire congregation arrived at the desert of Zin and settled in Kadesh, where Miriam died and was buried” (3). There is no narrative in the Parsha pertaining to the cause of Miriam’s death; the reaction of her brothers (Moses and Aaron); or the traditional grieving time and process, by the Israelites.
Perhaps, it was not known that a Talmudic passage would claim that “it was in Miriam’s merit that the Israelites had a well of water, which miraculously accompanied the Israelites through the desert; when Miriam died, the water ceased to flow” (4).
Almost forty years have passed from the time of the Exodus. Many of the people, who had lived as slaves in Egypt, had already died. Their descendants were journeying close to their final destination. As they paused, for another encampment, the Israelites discovered that there was no fresh water available to them. This primarily ‘new’ generation of the ‘Children of Israel’, quarreled with Moses, and said: “Why have you brought the congregation of the Lord to this desert, so that we and our livestock should die here?” (5).
Moses and Aaron went to the entrance of the Tent of Meeting; and, fell on their fell on their faces in despair. The Lord spoke to Moses: “Take the staff and assemble the congregation, you and your brother Aaron; and ‘speak’ to the rock in their presence, so that it will give forth water” (6). Moses took the staff, as commanded. Then, he and Aaron gathered the assembly in front of the rock; and, said to them: “Now listen, you rebels, we can draw water for you from this rock” (7).
Moses raised his hand and ‘struck’ the rock twice, disobeying God’s orders to ‘speak’ to the rock. Water gushed forth in abundance; and, they all drank, men and beasts. But, the Lord said to Moses and Aaron: “Because you did not believe in Me in the eyes of the Children of Israel; therefore, neither of you shall live to enter the Promised Land” (8).
Few passages in the Torah have generated as much controversy in the minds and words of rabbinical scholars, Talmudists, and philosophers…pertaining to this singular event. Dozens of rationales for this severe punishment of Moses and Aaron have emerged. Each of the suggested interpretations and theories have been challenged and negated by others. It has been presumed that this dire punishment is for past sins, committed by Moses and Aaron; that the brothers were emotionally unstable, due to the sudden death of their sister Miriam; and, the most logical explanation….that Moses and Aaron did not actually commit any transgression. Rather, there was a generational divide between these great leaders, and the descendants of slaves brought out of Egypt.
Moses was speaking to a new generation, who grew up in freedom. They would be more likely to respond to persuasion, debate, and ‘WORDS’. Slaves tend to respond to being beaten with ‘STICKS’; and, could relate to the miracle of water flowing, from a rock, after it has been ‘struck’. Although, seemingly tragic, it is the nature of life. What we begin, others will be destined to complete.
(1) NUMBERS (19:1-2)
(2) Rashi (‘On Chukat’)
(3) NUMBERS (20:1)
(4) TANNIT (9a)
(5) NUMBERS (20:3-4)
(6) NUMBERS (20:8)
(7) NUMBERS (20:10)
(8) NUMBERS (20:12)