Why did Hashem punish Moshe and Aharon? What did they do wrong?
Rashi #1, R. Bachye #1 (on Pasuk #8) and Targum Yonasan: Because Moshe struck the rock instead of speaking to it. 1
Rashi #2 (on 31:22) and R. Bachye #2 (on Pasuk #8 citing the Rambam): Because he became angry and called the people ?rebels?, even though there was no justification in doing so, and conveying the impression that Hashem was angry when in fact, He was not. 2 3. Ramban #1: Refer to 20:10:2:2*, 20:10:4:5, 20:11:2:2 & 3.
Ramban #2 and R. Bachye #3 (on Pasuk #8 - both citing R. Chananel): Because he said "Notzi lachem Mayim", conveying the impression that he and Aharon would produce water - and not Hashem! 3
Ramban #4 and R. Bachye #4 (on Pasuk #8 - both according to Kabalah): As opposed to the first time in Refidim 4 where a lot of water came out of the rock after Moshe struck it only once, and where the people saw that Havayah was there, here, where Havayah was not present, 5 and after striking the rock, only a bit of water emerged, Moshe and Aharon decided to strike it a second time. Consequently, even though they did not sin directly, since they caused the people 6 to believe that the strength of Hashem had waned, 7 Hashem accused them of a breach of Emunah on the part of Yisrael. 8
Rosh (citing R. Dan Ashkenazi): Because they did not inform the people that Hashem was about to perform a miracle, thereby causing people to think that there are rocks that give water when they are struck.
R. Bachye: A decision that was made by both Moshe and Aharon - Refer to 20:11:2:1* & 3.
See Ramban DH ?ve?ha?Rav R. Moshe? and R. Bachye - p.148 who elaborate, and Ramban DH ?Vehosif Hevel .. ?, where he rejects this explanation.
R. Bachye: Particularly bearing in mind that, as opposed to the episode at Chorev, Hashem had not appeared to them. Refer to 20:6:2:1. See R. Bachye, who queries answers #1, #2 & #4, but who, together with the Ramban, accepts answer #4 as the best option. 5. 4
See Sh'mos 17:6.
See R. Bachye.
Ramban and R. Bachye: Whose Emunah was weak to begin with. Hence, in Devarim 3:26, Moshe tells the people "Vayis?aber Hashem bi Lema?anchem", and in Devarim 1:37 "Gam bi Has?anaf Hashem bi?Gelalchem" - with reference to their weak Emunah.
Ramban and R. Bachye: As implied by the Lashon Ya?an Lo He?emantem Bi". See R. Bachye, who elaborates.
See also R. Bachye on Pasuk 13, citing Tehilim 78:40.
How did hitting the rock cause Hashem's Name not to be sanctified?
Ramban and R. Bachye (on Pasuk #8): It implies that Moshe and Aharon did not actually sin; they only caused Yisrael to sin. 1
Shabbos, 55a: It implies that, were it not for Moshe and Aharon's sin, they would not have died - to teach us that 'There is no death without sin'. 2
What are the implications of "Ya'an Lo He'emanterm Bi ? "?
Shabbos, 55a: It implies that, were it not for Moshe and Aharon's sin, they would not have died - to teach us that 'There is no death without sin'. 1
See Torah Temimah, note 11, who elaborates and who cites an opinion in Bava Basra, that four people died on account of the sin of the snake.
What are the connotations of the word "Lachein Lo Savi'u es ha'Kahal ha'Zeh ? "?
Rashi, R. Bachye and Targum Yonasan: "It has connotations of a Shevu'ah. 1
Ba'al ha'Turim: It has the same Gematriyah as 'Midah be'Midah. 2
R. Bachye (on Pasuk #8: With reference to answer #2 - because they sinned with the rock, which is synonymous with ?ha?Aretz" in Bereishis 1:1, they were denied entry into Eretz Yisrael.
Rashi: As in Shmuel 1, 3:14. "Lachein Nishba?ati le?Veis Eli". Hashem quickly made a Shevu'ah, to prevent Moshe from Davening to pardon him and allow him to enter Eretz Yisrael. See Rashi on the first Pasuk in Va'eschanan?
This is because, since Moshe caused Yisrael to sin and suffer the consequences - Refer to 20:12:2:1 - there would come a time when Yisrael would sin and have to go into Galus - and, had Moshe entered Eretz Yisrael, they would never have been able to leave it - since Moshe's Midah was Netzach - eternity (everything he did was everlasting - leaving Egypt, the Torah, the Mishkan ... ). Consequently, he was not able to enter it. Refer also to Devarim 1:37:1:2 & 3:26:2:3*,
Why was this sin worse than that of "ha'Tzon u'Bakar Yishachet lahem ... " - in Bamidbar, 11:22 - where they expressed doubt about Hashem's capabilities?
Rashi: Because whereas that sin was done in private, the current one was done in public.
What are the implications of the phrase "Ya'an Lo He'emantem Bi ... "?
Rashi: It implies that, if not for the current sin, Moshe and Aharon would have entered Eretz Yisrael. 1
Shabbos, 55b: It implies that, if not for the fact that they did not believe in Hashem (or cause Yisrael not to believe in Hashem), Moshe and Aharon's time to depart from this world would not yet have arrived. 2
Rav Avraham Lapin: 'You did not cause Yisrael to grow in Emunah' (refer to 20:12:1:9). Due to this, they would not be able to remain in Eretz Yisrael without sinning; if Moshe would bring them in, there could not be exile, and Yisrael would need to be killed.
Ba'al ha'Turim (in Sh'mos 8:1): Chananyah, Misha'el and Azaryah made a Kal va'Chomer from the frogs that were Moser Nefesh to enter hot ovens in Makas Tzfarde'a and lived. Moshe and Aharon did not make the Kal va'Chomer. ("Lo He'emantem Bi Lehakdisheni"_; therefore they died. (Why does he say that they did not make the Kal va'Chomer? Whatever their mistake was, they were not lacking desire for Kidush Hashem! - PF).
See Torah Temimah, citing Shabbos (Ibid.) and note 11.
Why did Hashem publicise Moshe and Aharon's sin?
R. Bachye (on Pasuk 13): At Moshe?s request, to stress the distinction between Yisrael, who sinned, and Moshe and Aharon, who only caused them to sin. 1 2
Shabbos 87a: Refer to 20:12:2:2. 'It is to the benefit of Tzadikim that Hashem does not favor them in this world (because favoring them would detract from their merits' - Torah Temimah).
Refer to 27:13:3:2, where Rashi gives makes the same point - and see note 2 there for the Mashal that R. Bachye also presents.
See Torah Temimah note 12.
Yoma 86b: David ha?Melech on the other hand, maintained that one should not publicise one?s sins, when he wrote in Tehilim 32:1 "Ashrei N?suy Pesha K?suy Chata?ah".
What are the connotations of "Vayikadesh bam"?
R. Bachye: Because they caused Hashem?s Name not to be sanctified, His Name became sanctified by denying them the right to enter Eretz Yisrael - ?Midah k?Neged Midah". 1
Rashi (Sh'mos 6:1) writes that because Moshe questioned Hashem, he would not see what He will do to the seven nations. But "Ya'an Lo He'emantem Bi", connotes that it was due only to Mei Merivah?
Riva (Sh'mos 6:1): Questioning Hashem caused that Moshe not see the vengeance against the seven nations. Due to Mei Merivah, he could not enter Eretz Yisrael.
Everywhere, we say that Amirah is soft speech. Here, Hashem spoke harshly?
Moshav Zekenim: Hashem was deemonstrating to Yisrael his love of Moshe, inasmuch as this this was his only sin. 1
See also Or ha'Chayim.
Why was Aharon punished? Moshe spoke and struck the rock!
Moshav Zekenim #1, citing R. Eliezer of Garmaiza: Moshe said "we will take from the rock", and Aharon heard and was silent.
Moshav Zekenim #2: According to Rashi, who says that Moshe was punished for striking it, Aharon was punished, someone who able to protested, and doesn't, is punished. 1
Moshav Zekenim #3: Aharon agreed to strike it the second time. 2
