Ruining Morale

The request of the tribes of Reuven, Gad, and half of Menashe, to settle on the other side of the Jordan, was not taken well by Moshe Rabbeinu.

Initially, he was shocked by such a request, and a strong reprimand would soon follow. He reminded these tribes what a devastating blow the sins of the spies was for the young Jewish nation. The spies succeeded in ruining the morale of the people. Their excitement about entering the Land of Israel, turned to fear of walking into a devastating trap.

Even though this took place nearly forty years before, the nation had not fully recovered. Moshe continued to explain that he didn’t believe the people could handle more trauma in the desert.

The most powerful accusation that Moshe made was, האחיכם יבואו למלחמה ואתם תשבו פה, “Shall your brothers go off to battle, and you will stay here?” It is so wrong to expect that others will fight the enemies of the Jewish people, in order to conquer, while they will stay on the sidelines and not participate.

This verse rings loud and clear today and it has caused a decrease in morale in Israel. We lost so many beautiful young men, who were also Torah scholars since October the seventh. Many were fathers of large families, who gave their lives defending our beloved State of Israel.

They must be held in the highest esteem, and anyone who does not see this is blind to the truth. There is nothing more holy than dying, while sanctifying the Name of G-d.

The two and a half tribes kept their promise and fought courageously. They did not shirk their responsibilities. We need unity in this country and if all citizens participated in joining the IDF, this would be the biggest step towards raising the morale and bringing unity to our people.

Holy Soldiers

Moshe Rabbeinu’s final task before his death was to make war with Midyan. They were guilty of causing the elite of Israel to sin.

This was a holy war meant to punish those who wished to weaken the Jewish people spiritually. Moshe chose one thousand soldiers from each tribe, who were free from sin. Their high spiritual level would offset the low spiritual level of Midyan.

Pinchas had an active role to play in this battle. He became the כהן משוח מלחמה, the Kohein anointed for battle. It was his job to encourage the army of the righteousness of their mission, and how they were fighting Hashem’s battle.

Pinchas took the holy vessels of the Mishkan with him. The Holy Ark and the garments of the High Priest, helped to subdue the enemy.

There was not even one casualty in this particular war against Midyan. The sanctity of the soldiers and the righteousness of the cause, allowed Hashem to guide them to victory. They succeeded in eliminating all of the impurities that had infiltrated the Jewish camp.

In our time, we are witnessing the devotion and determination of the holy soldiers of the IDF. They go off to battle, with prayers on their lips. They understand the sanctity of their mission. They are defending the Jewish people and the Jewish homeland. They are sanctifying the Name of G-d.

They are teaching the world that the G-d of Israel has not forsaken us, and He fights our battles with our soldiers.

We must acknowledge daily the bravery and courage of our young soldiers. All of Israel and all Jews around the world, owe them a debt of gratitude. Just as it was in Moshe’s time, sanctity and purity is returning to the House of Israel.

Making Vows

The beginning of Parshat Matot, speaks about making vows and their nullification. Generally, the Halacha is opposed to making vows.

Often people make vows in anger, which they later regret. There is a mechanism where it is possible to have vows nullified. This is called “Hatarat Nedarim.” It is based on the idea that the individual declares in front of the Beit Din, “Had I known the ramifications of such a vow, I never would have made it.”

The Alshich points that if one makes a vow with the intent of overcoming his Yeitzer Hara, evil inclination, such a vow is permitted. He understands his own weaknesses and needs the vow to help him. This could be why the Nazir makes his vow which forces him to distance himself from drinking wine. Alcoholic beverages can cause a person to sin.

Vows can be made to help overcome character flaws as well. He might have a problem with anger management and he vows that every time he gets angry, he will give a significant sum to charity.

In general, we learn how to fulfill the verse, מוצא שפתיך תשמור, that one should guard his lips from saying inappropriate things. Speech can be so damaging and we must be careful how we use speech in the right way.

We must be careful with vows and be careful to speak in a proper and dignified manner.

Why We Pray

The Talmud in Masechet Berachot teaches the concept that תפילה במקום קרבן, that prayers take the place of sacrifices. Just as there is a commandment to offer the daily “Tamid” sacrifice morning and evening, so must we pray every morning and evening.

The Tamid was there to remind us of our priorities. Our first thought when we begin each day, is to serve Hashem, by praying to him. Similarly, as the day comes to a close, we also acknowledge our complete dependence upon Him. Every day of the year, two sheep that were one year old were offered in the Temple, one in the morning and one in the evening. This became our anchor as we dealt with our daily activities. We offer a public sacrifice to Hashem, to affirm that He is running the world.

On Shabbat and festivals, there is an an additional sacrifice known as the “Mussaf” sacrifice. This is why we have an additional prayer on these special days, called the Mussaf prayer.

Prayers took on a greater role of importance, once the Temple was destroyed. The Men of the Great Assembly addressed this issue even before the second Temple was built. The majority of the Jewish people were living outside of Israel during the Second Temple period.

A formal Siddur and prayer service was established to satisfy the need to pray in place of sacrifices. This was one of the great contributions of the Men of the Great Assembly. This helped keep the Jewish people connected no matter how far away they were geographically from Eretz Yisrael.

Laws of Inheritance

The 400th Mitzva in the Torah according to Sefer Hachinuch, is the positive commandment related to inheritance. There are specific laws that must be observed as to how one must leave his estate to his family.

The Torah discussed the division of the Land of Israel to the various tribes according to their population. A lottery was made designating where each tribe would receive their designated portion.

The daughters of Tzlofchad presented Moshe Rabbeinu the problem that existed if one only had daughters and no sons. It would not be fair that there would be prejudice against them.

As a result, Hashem was consulted, and He clarified the rules of inheritance. The son and his descendants would be the primary heirs, with the first born son getting a double portion. If there were no sons, the daughters would be next in line. This was followed by paternal brothers.

The details of these laws applied after death, when the deceased was left with assets. The accepted practice today is that a separate agreement is drawn up where all of the assets are given as a gift that takes place before death. This would bypass the Torah obligations that might otherwise create internal strife within a family.

It is important to be aware that this Torah law exists and needs to be followed. This is especially true for one who is leaving this world. We want our loved ones to depart with a clean slate of meticulous observance of the Torah.

Moshe’s Successor

When Moshe was told that it was time for him to die, he was shown the Land of Israel and its unique spiritual side. He could not leave this world without knowing that a proper successor was chosen to replace him.

He told Hashem that He needed to choose a courageous leader, who would lead Israel in battle. He needed to be a person of great spirit, who would be able to tolerate the various personality types in Israel.

He needed to be holy enough to be worthy of consulting the Urim and Tumim on the breastplate of Elazar, the new High Priest.

Yehoshua was chosen for the task and possessed all of the qualities that Moshe was seeking.

There are commentators who believed that Yehoshua was chosen mostly because of his loyalty to Moshe.

There is a Midrash that says that Yehoshua was the first one to arrive each morning to set up the benches for Moshe’s Yeshiva. Some mocked him for doing such menial tasks. There was nothing beneath Yehoshua in faithfully serving his Rebbe.

This incident is to teach us how important this trait of loyalty really is. This is the trait that will ultimately yield the greatest reward. You may not become the leader of Israel because of your loyalty. But ultimately, it will produce great respect between you and your spouse and your children, and all with whom you have contact. Loyalty is a very special and noble character trait.

Midyan and Not Moav

The last task given to Moshe Rabbeinu was to make war with Midyan to take revenge for causing the Jewish people to sin.

The question was asked as to why they were only meant to fight against Midyan and it does not mention Moav. They also caused Israel to sin.

The Alshich claimed that Moav was not punished because of the merits of Ruth, who came from Moav. She was also a princess who chose to embrace Judaism rather than live a life of luxury.

A second reason given was that the Moabites were much primitive than the Midyanites. They went after the commoners rather than the elite. Midyan was punished because they caused the elite of Israel to sin with idol worship and promiscuous behavior.

It also demonstrated the extent as to how much they hated the Jewish people. They were willing to defile their princesses as long as it meant that it would cause harm to Israel.

We have been witnessing the insane amount of money spent by Iran and the enemies of Israel, to do everything possible to destroy Israel. The elaborate tunnel system in Gaza, has cost billions and billions of dollars. The same is true in Lebanon which includes the thousands of rockets aimed at Israel. This hatred of Israel overrides the need to feed their own starving citizens.

We see that “there is nothing new under the sun.”

Midyan tried to take away our spirit and holiness as a people. Today our enemies want nothing less than our total destruction.

Moav was bad, but Midyan was far more dangerous. Moshe Rabbeinu needed to teach them a lesson. It is upon us to learn the lesson as well. Jew hatred still exists today and comes in different forms. Until Mashiach comes, this is the reality that we must face. We must stand together united, for we have no one to rely on but ourselves and the G-d of Israel.

Pinchas Elevated

The Alshich asked why the incident of Pinchas is repeated after it was already described in Parshat Balak.

He answered that the emphasis in Parshat Pinchas was to demonstrate the magnitude of the Mitzva that was done. It was to teach that when one does a Mitzva with great sincerity, he is transformed into another being. He brings great merit to himself and his entire personality is transformed. He becomes closer to holiness.

We see this from the wording of the blessings that we make. The text of the blessing is אשר קדשנו במצוותיו “that You have sanctified us with Your Mitzvot.”

Pinchas believed he was risking his life. His cousin, Chur, was killed when he tried to stop the sin of the Golden Calf. He risked his life to stop the plague that killed 24,000 people.

The Torah tells us that he took a רמח, translated as a spear. Miraculously, he thrust the spear so that he killed both Zimri of the Tribe of Shimon, and Kozbi, the Midianite princess, at the same time. The numerical value of the word רמח״” is 248, the same number of positive commandments in the Torah.

The sincerity and diligence of Pinchas in performing his Mitzva, transformed him not only to be worthy of being a Kohein, but it gave him a Divine promise that the “priesthood,” would remain with his descendants forever.

This is the lesson and reminder for us. We must observe the laws of the Torah diligently, so that we can be elevated and transformed to higher levels of holiness.

Advice From The Older Generation

The Chazon Ish describes two types of thinkers. One he describes as a more impulsive and superficial thinker. He does not think things through and give careful analysis.

The other is the one who uses his intellect and looks at things in a deeper way. He diligently seeks truth. In Hebrew, the first type is referred to as דמיון, and the second as שכל.

Specifically, the Chazon Ish was addressing a very relevant issue that is very applicable to today. He was explaining why the present generation believes that they are superior to earlier generations in their thinking and perspective.

They superficially base their theory on the remarkable inventions and technological advancements of our times. In the time of the Chazon Ish, it was the telephone, telegraph, and radio. He also mentioned the train, plane, and the ability to kill masses of people with bombs. (He died in 1953.) These were great advancements then, just as the internet and high tech is today.

The mistake people make is that they associate wisdom with inventions. And if we go back to Talmudic times, when there weren’t such inventions, it must be that they were also primitive in their thinking and views.

This is simply not true as it is possible that our ancient scholars chose not to dwell on inventing things. Perhaps they felt that delving deeply into their souls, with a sincere desire to connect with Hashem, was more important than any other endeavor.

The period of the Tannaim and Amoraim that began in the second Temple period until around 500 C.E., had unparalleled scholarship and greatness. We are taught that we cannot begin to fathom their level of sanctity and we cannot question their decisions.

Isn’t it foolish to negate their teachings solely because they were not as technologically advanced as today’s generation?

Our intellect dictates that we do need to learn from them and on a moral and ethical level, today’s generation is far inferior to previous generation. This might also explain why the younger generation does not seek the wisdom of the older generation. How could the “old guys” who are technologically challenged, have anything that they could gain from their knowledge? If people would stop being impulsive and superficial thinkers, they would wake up to a different reality.

Real Values

The Chazon Ish in his book, “Emuna and Bitachon,” attempts to teach the totality of Judaism. It is necessary to be strong in all of the areas that make up our religious observance.

We are to develop a strong relationship with Hashem, as we learn to have true Yirat Shamayim, fear of Heaven. We are to be meticulous in the observance of Jewish Law. We study the Torah with great intensity, and we work on our character development.

The Chazon Ish adds one ingredient that will truly round the individual as a true servant of G-d.

He is referring to diligence in being certain to always tell the truth. One must distance himself from all falsehood. He gave examples of our sages and how hard they worked at not saying a word of Sheker, falsehood.

Today’s educators in the religious world do not put enough emphasis on being truthful at all costs. Somehow they are teaching strict observance of the Halacha, regarding Shabbat and Kashrut and other details, without teaching that honesty and truth is the foundation for one’s belief.

Often we see the value system of young people corrupted, because this point of integrity and truthfulness is missing in their education.

Instead, the value system becomes one of “don’t get caught” rather than “do it because there is a right and a wrong.”

Perhaps there should be less emphasis on “being Frume,” and more emphasis on teaching real values of honesty and integrity.

Educating Our Children

The Talmud at the end of Masechet Yevamot, addresses the question as to how we are to educate our children.

It began with a discussion regarding a case where the keys to the Beit Midrash were lost on Shabbat. Without the keys, they were locked out. They went to Rav Pedat who suggested that children be asked to play in the area where the keys were lost.

The assumption was that if they found the keys, they could bring them back, even if it involved carrying from a public to a private domain.

The Gemara questioned this ruling and asked that if carrying the keys was allowed, it would also be allowed to feed the children non-kosher meat, because they were below Bar Mitzva age.

The Mishna Berura went into a lengthy discussion of the subject. It was determined that if a father was allowing his young children to transgress Torah laws, the Beit Din would intervene and demand that the father be more careful in educating his children.

The subject did not only include laws related to Shabbat and Kashrut, but also laws involving lying, cursing, and stealing. If firm action wasn’t taken while they were young, they might continue to transgress as adults.

The determining factor is the age of the child and his level of understanding.

There was no need to restrict with an infant or toddler, because they are too young to understand the meaning of the Mitzvot. But from the age where they begin to understand, we must be diligent in their observance of the Torah.

Courageous Act of Pinchas

The action of Pinchas was one of the more controversial incidents in the Torah. Many felt that he acted irrationally by taking the law into his own hands.

After he miraculously killed Zimri and the Midianite princess, Kozbi, many people distanced themselves from him. They felt that Pinchas acted hastily and gave into an uncontrolled rage.

It was only after Hashem had intervened, was it clear that he had done a heroic act that stopped the plague that had already taken the lives of 24,000 members of the Tribe of Shimon.

When someone sincerely acts on behalf of Hashem, and he cannot tolerate seeing a desecration of His name, he will only succeed if his intentions are pure.

The action of Pinchas resembles the act of Dan’s son Chushim, who was deaf. Eisav had made a lot of trouble by not allowing the burial of Yakov Avinu. They were going to wait for the speedy Naftali, to bring the deed of ownership from Egypt.

Chushim would not have any of this desecration of his saintly grandfather, Yakov. He simply cut off the head of Eisav, to put a stop to that spectacle.

Pinchas was blessed with a covenant of peace for his selfless, devoted act. It’s tough to be a zealot, but when someone chooses that path, he had better follow the example of Pinchas and Chushim.

Special Destiny

Bilaam had done some serious investigation of the Jewish people from various vantage points. Miraculously, his intentions to curse turned into blessings.

One of the blessings is very significant for the Jewish people. This was when he said, הן עם לבדד ישכון, “They are a nation that dwells apart.” The Rabbis comment on this and said that when the Jewish people rejoice, they rejoice alone, and the rest of the world is sad. And when the Jewish people mourn, the rest of the world rejoices.

Before the giving of the Torah, Moshe explained that Am Yisrael had a special destiny in the world. He asked the nation if they were prepared to accept this special destiny. They agreed and it was explained further that only the Jewish people had the potential to become a holy nation, ממלכת כהנים וגוי קדוש, “a nation of priests and a holy nation.”

We must not minimize our unique role in the world. It is upon us to teach all that is good and sacred. It is a heavy burden placed upon us, but this was part of the original covenant.

We must never forget how special it is to be part of Am Yisrael. We are fortunate for our lot and we must appreciate it.

Lusting After Honor

There is a book called, “Sefer Hayashar,” that may have been written by Rashi’s grandson, Rabbeinu Tam. It contains many lessons in character development.

The book lists many of the great detriments to our spiritual growth. One of these is controlling our תאווה, or lust. The author lists nine examples of things where lust is a problem. Typically, there could be lust after women, money, the food we eat, and even the clothes we wear.

The one type of lust that could lead to our downfall, is the lust after Kavod, or honor. This was particularly true of Bilaam.

The Torah tells us that Balak needed to send several delegations to convince him to curse the Jewish people. Each delegation needed to consist of more respectable officers. They also needed to increase their offer as to the appropriate payment for his services.

We see from Bilaam’s dialogue with Hashem that he was somewhat torn as to whether it was a good idea to curse the Jewish people.

We see how the lust for honor can blind a person. He loses all sense of right and wrong and he is guided by his ego. We say in our daily prayers how Hashem is משפיל גאים ומגביה שפלים, that He lowers the proud, and elevates the humble.

Bilaam even asked to die the death of the righteous, but it was too late. Like Pharoah, his free will was taken from him, and he died by the sword.

The Talmud in Sanhedrin, lists Bilaam as one of the most evil people of all time. This is the fare of the proud honor seekers. They bring about their own demise.

Balak

The commentators discuss this unique individual named, “Balak.” Initially, we do not know of any special title attributed to him. Only later we find out that he was named the King of Moav.

The Alshich claims that Balak was one of the princes in the kingdom of Sichon. When he was defeated by Moshe Rabbeinu, Balak was later named king. However, he witnessed first hand how the invincible Sichon was destroyed, and his land was annexed by the Jewish people.

The Rabbis explain why this evil, Jew hater, was granted that one of the Parshiot of the Torah was named after him. We appreciate knowing where we stand in terms of our enemies. We are much more vulnerable when we are caught off guard by those who pretend to be on our side, but later prove to be our vicious enemy.

Lavan and Bilaam are prime examples of two faced enemies of our people that pretended to be on our side.

It is never a coincidence how our weekly Parsha coincides with current events. It is becoming clear that J.D. Vance is not a friend of Israel.

This became abundantly clear when he gave Israel his self righteous lecture about how badly we need America. But it was also clear several months ago when he gave a talk using “equivalency.”

He equated the Hamas with the IDF, saying something like “Both of you hate each other and want to kill each other.” He did not indicate at all that one side was evil terrorits, and the other was fighting for all that is good and sacred.

We must be aware that in today’s complex world, “equivalency is the new Anti-Semitism. We must know our enemies and identify them. We praise Balak for his honesty. It’s the others that we need to expose, so that they are not able to harm us either.

Prerequisite to Mussar

The Chazon Ish makes another interesting observation about the study of books of Mussar, discipline. While these books are excellent in helping refine a person’s character, they are not necessarily the “cure all” for everything.

Specifically, the Chazon Ish pointed out that it is the duty of every spiritual guide to know his students well. There could be students that are greatly lacking in refinement.

They may be very poor in personal hygiene and in basic social skills. They might speak with profanity, and they treat others in a very disrespectful and demeaning manner.

Such a student will not be able to relate to the teachings of the Mussar books. He is simply not ready to absorb these teachings. He is on too low a level to appreciate these teachings.

The solution to the problem is to raise this student’s spiritual level, by first teaching him Torah. The study of our traditional holy books such as Chumash, Mishna, and Gemara, will help bring about this refinement. He will see himself change as he learns from his rabbis how to talk to people in a respectful manner.

After he has done this for a while, he is ready to start looking at his character traits and what needs improvement. The Mussar books will now be able to further guide and elevate him.

This message of the Chazon Ish is an equally valuable lesson for both the student and the teacher. As it says in the Book of Mishlei, we must educate the youth according to their way.

Song of the Well

We are all familiar with the daily prayer that begins with the words, אז ישיר. This is a direct quote of the song that Moshe and the Jewish people sang, after the Egyptians had perished in the Red Sea. It is meant to be a daily recognition of Hashem’s miracles and praise and thanksgiving to Him.

But there is a second אז ישיר that is mentioned in the Torah in Parshat Chukat. It is known as “Shirat Ha’be’er.” It was a song sung by all of Israel, after witnessing an incredible miracle. Hashem had joined two mountains together as their enemies were prepared to pounce on them from above. The Jewish people were traveling along a river as part of their journey. They were unaware of the impending danger. Only when numerous corpses fell into the river, did they realize the magnitude of the miracle.

The Alshich emphasized the word, “אז” which meant not “then,” but rather, “only then.” They were witnessing miracles all of the time during their forty years in the desert, but “only then,” they woke up and realized that they needed to sing praises to Hashem.

We have been witnessing incredible miracles since October the seventh. It seems that one miracle is more impressive than the next. The question is whether we have reached our “only then” point during this entire period.

Many prayers of King David speak about how we do not adequately give thanks to Hashem for all that He does for us. Ingratitude is a terrible trait. If we have been giving thanks, we must continue to give thanks with more intensity. We must be reminded that we have no one to rely on, except for G-d. He is more than deserving of our praise.

Death of Aharon

The death of Aharon was very traumatic for the Jewish people. The Torah tells us that when Aharon died, the entire nation, both men and women, mourned for him. When Moshe died, it was primarily the men who mourned for him.

Aharon had a very loving personality. This was part of the nature of the Kohanim, that they were lovers of peace. This is why the daily priestly blessing ends with the word, “Shalom.”

The bar was set by Aharon as he actively tried to settle disputes between husband and wife, and Jew against Jew. He hated when there was strife and he did his best to fix things. This is why he was so much loved by the Jewish people.

His death also meant that the “Clouds of Glory,” that had protected and guided the Jewish people for forty years in the desert were now gone. Just like well and water was in the merit of Miriam, and the Manna was in Moshe’s merit, the Clouds of Glory were in Aharon’s merit.

We are also told that shortly after Aharon’s death, the Jewish people were attacked by the King of Canaan. He had heard that the Jewish people lost their protection and were now vulnerable. Thankfully, the prayers of the people were answered and they were victorious in battle.

It is also interesting to note the description as to how Aharon left the world. He placed his priestly garments on his son, Elazar. He was asked to lie on a bed and close his eyes. This was how he left the world with מיתת נשיקה, “the kiss of death.” Moshe longed to be taken in the same manner.

This is the way of a true Tzaddik like Aharon. He had an impact on the world and on his people. He was deeply loved by all of the Jewish people and by G-d. His example should be cherished and emulated by all.

A Pampered Generation

The Keli Yakar has an interesting explanation as to why in the beginning of the forty year journey in the desert, Moshe was asked to hit the rock, while at the end of the forty years, the commandment was to speak to the rock.

He explained that the generation that left Egypt were toughened by their conditions. They needed to overcome the hardships, humiliations, and beatings of their Egyptian taskmasters.

It was not difficult for them to understand that Moshe’s hitting the rock would bring results. They could appreciate the miracle of a rock bringing abundant water.

The generation that was about to enter Israel, were a “pampered” generation. Everything was handed to them on a silver platter. They received “food from Heaven,” and were protected by the “clouds of glory.” Water was available in abundance in the merit of Miriam. They did not realize that these every day occurrences were miracles. They needed to be spoken to gently, and they needed to see a super miracle, where water would come from a rock, merely by speaking to it.

The younger generation today is definitely a “pampered generation.” Things come much more easily to them than in previous generations. Children need to be spoken to in a gentle manner, and disciplining and teaching respect, has become increasingly challenging.

I believe the source of the problem is too much free time and too much money. The combination of the two, leads to spoiled children who don’t appreciate how fortunate they are. This is a reality that requires a different approach. The Keli Yakar claimed that Moshe was not able to adjust to his new reality. He needed to hand over the reins to Joshua, who would deal with this new generation.

We need to develop a new approach to teach our young people. It must come with love and firmness, and teaching real values. Eventually they will learn to realize the abundant gifts they have been receiving from Hashem, and they will look to Him for guidance. We must not give up, but we must recognize this new reality and become leaders for the next generation.

Misreading the Situation

The episode of Moshe hitting the rock, requires some perspective. The incident occurred shortly after the death of Miriam, the older sister of Moshe and Aharon. In her merit, the Jews in the desert had an abundance of water. It was a daily miracle, that they took for granted. There is even an opinion that there were small rivers that served as borders between the tribes. If someone wanted to visit someone else from another tribe, he needed to get there in a small, canoe like boat.

Moshe and Aharon were busy preparing for their beloved sister’s funeral, when a multitude of Jews came to meet them. At first, Moshe thought that they were coming to offer their condolences. They were greatly disappointed to learn that they had come to complain, not only for lack of water, but for being tired of eating the Manna, that they described in a distasteful manner.

When Hashem told Moshe to speak to the rock to bring water, he thought that the Jewish people were not worthy of a miracle.

Hashem felt it was necessary to show a great miracle. It was pretty clear that they were in the fortieth year of their stay in the desert. They needed to be shown the “Hand of G-d.” It was even intended that the 600,000 Jews be contained in a very small area adjacent to the rock. This was meant to give a glimpse towards the future miracle in the Temple when large numbers of Jews stood side by side, but had room to bow before Hashem.

Moshe and Aharon clearly misread the situation and Moshe allowed himself to succumb to his anger.

They were not allowed to enter Eretz Yisrael as a punishment for not sanctifying Hashem’s name. It is certainly challenging to be a leader in Israel. In this unfortunate incident, Moshe and Aharon did not meet the challenge.