G-d provided a well for the Jews throughout their wanderings in the wilderness in Miriam’s merit. He also protected them with “clouds of glory” which surrounded them constantly, in the merit of Aaron, Moses’s brother.
This week’s Torah portion, Chukat, relates Miriam’s passing, and how the well ceased to flow upon her passing. The Torah relates that the Jews came to Moses and Aaron and complained about this. G-d then made the well flow once more, this time in the merit of Moses.
If we look at the passing of Aaron, we do not see a similar cry when the clouds of glory were removed. These clouds seem no less necessary for the Jews, for they protected them from the sun and from the harsh desert winds, paved the way before them, killed the poisonous snakes and scorpions, and showed them in which direction they were to travel. Why was this not protested as vociferously as the removal of Miriam’s well?
Our sages say that there were actually two types of clouds accompanying the Jews. One protected them from danger, while the other, “clouds of glory” were solely for glory - to demonstrate how honored G-d considered the Jews. These were the clouds that ceased after Aaron’s death. The protective clouds continued to protect them. The Jews did not protest after Aaron passed because those clouds were not necessary for their physical survival.
The question remains: If G-d made Miriam’s well flow again in the merit of Moses, why did He not restore the clouds of glory which were removed after Aaron passed away? Was Moses not great enough to merit this as well?
G-d provided the well and clouds because of Miriam’s and Aaron’s personal merits. When they passed, logically, these miracles ceased to be. Moses, however, cared for the Jews. When the Jews needed something, Moses provided not because of his personal merit, which was great, but simply because the Jews needed it.
That is why the well was restored, while the clouds of glory were not. The people needed to drink, but did not actually need the clouds, which were only in their honor. Moses, in his role as leader of the Jewish people, made sure that the Jews would not suffer from lack of water.
We also see from this the greatness of a true leader of Israel, whose concern lies only in providing the spiritual and physical needs of the Jewish people. Moses’ devotion was so great, our Sages say, that the Jews continued to eat the manna, which fell in his merit, for 14 years after he himself passed away.
By Rabbi Baruch Epstein
One of the primary distinctions between the first paragraph of the Shema and the second paragraph is the mention of reward for observance. Do good and you get stuff.
What is the function of “reward” in Torah? It seems to be a mixed bag; on the one hand the belief that Hashem rewards righteous behavior and punishes transgression is one of the 13 fundamental tenets of our faith. On the other hand, we are implored to be “like a servant who serves his master NOT for the sake of reward” (Ethics of Our Fathers Chapter 1).
Verses promise benefit for obedience, while ethical writings depict reward as shallow and superficial, even downright negative.
Hashem wants us to “perform the true service simply because it is true” so why distract us with promises of goodies? How does He expect us to be noble with all those shiny rewards dangled in front of our eyes? It would be easier if there were no visible consequences to our mitzvahs, we could just do them because we are commanded to, all the joy and meaning are a huge temptation to stray from pure compliance.
Perhaps we have it backwards. We mistakenly perceive reward as motivation or affirmation of our achievement, a way for Hashem to incentivize us, something for our benefit. Maybe these goodies are not intended (just) to make us happy, maybe rewarding us is fulfilling something for Hashem.
A fundamental emphasis of Chassidic teaching is that we serve Hashem – creation is designed for fulfilling Hashem’s plan, that includes the purpose of reward. Rewarding us, serves Hashem, it is what He wants. Like a parent who longs to give to his child, like a husband who enjoys caring for his wife. More than she wants the gift, he wants to give to her.
It can be uncomfortable to accept gifts, even awkward, yet refusing the gift is insulting. How odd, I let my friend return it to Amazon and get his refund and he is disappointed, maybe even insulted! By accepting the gesture of appreciation, I allow my friend to express himself; to connect with me, rejection of the gift is rejection of the giver.
Rewarding is Hashem’s nature, His way of expressing Himself, if we shut ourselves off from the gifts, we shut ourselves off from Hashem.
Do that which is good simply because it is your duty, then accept the reward with equal obedience, acceptance is also a service of Hashem.
