The Zedichov – Chicago Rebbe, Rav Yehoshua Heschel Eichenstein, zecher tzaddik l’brocha, was recently niftar.  I received from him many hours of guidance in all areas and basked in his holy presence over the course of almost fifty years.

The aveilim mentioned that the Rebbe never became angry.  Although he would correct and reprove, we never heard the Rebbe raise his voice.  As we’ll see, this is a tremendous goal to try to achieve.

The people complained that there wasn’t water to drink and satisfy their cattle.  Moshe was told to take his staff and command the rock to miraculously produce water.  He addressed the people harshly, calling them rebels, and questioned them as to whether water would come out of the rock.

Moshe struck the rock twice with the rod, and water sprang from the stone.   Hashem, however, decreed that because Moshe and Aharon “had not made the people to have faith, to sanctify Hashem in the eyes of the people,” they would not be allowed to enter Eretz Yisrael.

This is one of the most difficult sections of the Torah.  We will deal with a number of classic commentaries.   Rambam famously explains that Moshe’s apparent impatience with the people was his undoing.  Yet, how can this be reconciled with the verses?  The verses don’t mention Moshe’s anger, rather his not bringing about faith. (Ramban)

It’s not for us to judge Moshe Rabbenu; undoubtedly there were reasons for his actions.  But there are lessons to be derived from the commentaries.  At the shloshim of the Steipler Rav (39 years ago, at a hesped in Ramot), one of the speakers said, “It would take a million years to understand one concept of the Rambam fully.”

The Maharal explains that faith is associated with simcha.  Anger, on the other hand, is a lack of simcha and hence shows a lack of emuna.

Rashi quotes the Medrash, that Moshe was told to address the stone with words, not to strike it.  Ramban questions this.  Concerning the miracle, what would be the difference if Moshe caused water to spring from the rock through words or by striking?  Either way would be a great miracle.

The sefer Pachad Yitzchak (Pesach), explains.  As far as water coming out of stone, there seems to be no difference how the water came out.  But the intention of Hashem was something else — to show the power of speech.  If it would clearly be seen that Moshe’s words — the words of the navi — could change the stone, the people would realize the power of Hashem’s words.  Moshe was, after all, merely the agent of Hashem.

Ramban questions: Why did Hashem command Moshe to take the rod in his hand, if not to use it?

Sefer Hapanim Yafos (Rav Pinchus Horowitz):  It all depended on the level of faith of the people.  If they reach a high level, they can merit miracles beyond nature.  If they’re on a lower level, however, they can only merit miracles which occur through nature.  Moshe’s questioning them was meant to test their level of faith, but due to his harsh language, they became frightened and were unable to respond.  As a result, they didn’t affirm their faith in Hashem; the miracle therefore came in a lower form.  Striking the stone, instead of commanding it, made it seem more like a natural phenomenon.

Kedushas Levi Rebbe (Levi Yitzchak of Berdichov):  One can reprove with harshness, or gently — by building up the other’s esteem.  If you build up the other person, he will want to do good on his own.  But if you frighten him with harshness, he will feel compelled to do as bidden.  If Moshe had acted gently, the rock would have acted on its own accord; the people would have wanted to act correctly.

Anger made them afraid, the rock and the people were compelled to comply, but did not choose of their own accord.