In this week's Parashah, מרים הנביאה dies at the end of forty years in the wilderness. In addition to Klal Yisrael's loss of Miriam, they also lose their source of water — the בארה של מרים — a rock from which water ran in Miriam's merit. Subsequently, Moshe Rabeinu is instructed by Hashem to gather the entire nation by the rock, and talk to the rock (ודיברתם אל הסלע) ordering it to give forth its waters to quench the nation's thirst. Instead, Moshe Rabeinu hits the rock, and thus he is forbidden to enter Eretz Yisrael. As the Posuk says (במדבר כ', י"ב) "יען לא האמנתם בי להקדישני לעיני בני ישראל לכן לא תביאו את הקהל הזה אל הארץ אשר נתתי להם." Because you didn't believe in me to sanctify My Name before the children of Yisrael, you will not bring in this nation to the land which I have given to them.
It's important to bear in mind that when dealing with the דור המדבר in general, and its leaders, Moshe and Aharon in particular, one must be cautious about properly addressing such matters. For, although it may appear that they have sinned, especially since it's often phrased as such in חז"ל, we must appreciate that their spiritual level was extremely elevated, beyond our imagination. Hence, they were judged on that level. Their sins, although very subtle, were considered severe according to their lofty status. Thus, despite not being able to possibly grasp or comprehend the strict judgement of their sins as a result of our limited understanding, there are lessons we could learn from the incidents recorded in the Torah, and consequently, messages we could incorporate into our lives.
One may ask, since we know that the רבש"ע always gives reward and punishment מידה כנגד מידה, in accordance with the deed, why is being banned from entering Eretz Yisrael a punishment for hitting the rock instead of talking to it as instructed?
Quoting a חז"ל, the Chasam Sofer offers the following explanation: If Moshe Rabeinu would have entered Eretz Yisroel, the Yidden would never have worshiped עבודה זרה, which in turn would have prevented the בית המקדש from being destroyed. One could argue, however, that that is only regarding the first Beis Hamikdosh, which was indeed destroyed due to Yidden worshipping idols. But, this sin is not what led to חורבן בית שני; it was destroyed because of שנאת חנם, which, it seems, would have occurred even if משה רבינו would have been allowed to enter ארץ ישראל. In other words, there is no correlation between the second chorban and Moshe Rabeinu's words. However, explains the חתם סופר, had Moshe Rabeinu indeed spoken to the rock, he would have demonstrated the immense power of speech, and thus, many years later, בני ישראל would have comprehended the importance of being vigilant with the words they talk.
The Power of our speech
The Chasam Sofer elaborates on the nature of loshon hora and why we are so susceptible to stumble with forbidden speech. When a person utters words of loshon hora he says to himself I have done nothing, I have only expressed some words. But, I did not commit anything in physical action. However, this is a grave error since the power of speech is so immense and its impact so far-reaching in both ways; it can be extremely damaging or beneficial.
If Moshe Rabeinu would have spoken to the rock Klal Yisroel would have witnessed the tremendous power of speech. They would see how several words can quench the thirst of a crowd of millions as well as their cattle. Alas, by hitting the rock, the opportunity of pointing out this crucial lesson was lost, eventually giving way for the שנאת חנם caused by improper speech which led to the second בית המקדש being destroyed. (חתם סופר - תורת משה)
The Far-reaching Effects of our Words
Along the same lines, the חתם סופר offers a fascinating insight into another episode which occurred later in our history. Starting in the days of ירבעם בן נבט, a significant portion of כלל ישראל worshipped Avoda Zora. This continued through the times of אליהו הנביא and אחאב הרשע. One particular Avoda Zora mentioned in נ"ך is the בעל, worshippers being referred to as נביאי הבעל. At one point, אחאב approached אליהו הנביא and mocked the words of the Torah, saying "Your teacher [Moshe Rabeinu] said that if we don't keep the mitzvos, there will be no rain, but I have flooded the entire ארץ ישראל with Avoda Zara and rain is still falling". In response, אליהו הנביא declared; "חי ה' אלוקי ישראל... אם יהיה טל ומטר השנים האלה כי אם לפי דברי" "I swear by the Name of Hashem that there be no rain, but by my word". Indeed a drought followed, lasting three years during which no rain fell (סנהדרין קי"ג.).
After those three years, אליהו הנביא gathered all of Klal Yisroel to הר הכרמל and harshly scolded them. He then suggested that each party erect a מזבח upon which they would offer a sacrifice. Those who remained loyal to Hashem would offer their קרבן to הקב"ה, and those who succumbed to worshipping עבודה זרה would offer theirs to the בעל. While the נביאי הבעל were unsuccessful in demonstrating any 'Higher' powers, Eliyahu davened to Hashem that He reveal His Devine Sovereignty over the world. Hashem accepted his tefilla and sent down a supernatural fire to consume his korban.
Eventually, everyone agreed that Hashem is the true G-d, proclaiming "ה' הוא האלוקים!" Subsequently, Eliyahu HaNavi killed three hundred נביאי הבעל, and all of כלל ישראל displayed sincere repentance.
After posing several questions, the חתם סופר shares the following insight. The clouds also contain the הבל פיהם, the airborne vapor formed by the breath of mans' speech. When positive language is used — especially words of תורה — the clouds formed produce גשמי ברכה, rain of bounty, which in turn nurture crop of superior quality, even spiritually elevating those who eat from it. Conversely, if the clouds are made up from improper speech, חס ושלום, its rain harvests poor quality produce which physically and spiritually has a negative effect on those consuming it. This continues in a downward spiral until man stoops to a place of no return חלילה.
In the days of אחאב, the world had fallen spiritually so low — to a point of near destruction רחמנא ליצלן. Therefore, אליהו הנביא declared that the rain would cease to fall, since it would only lead to a further downfall. He added, though, "כי אם לפי דברי" but by my word, meaning that the rain which would eventually fall, would come from clouds formed from the holy words spoken by אליהו הנביא and his followers.
After Eliyahu HaNavi got rid of the נביאי הבעל, Eliyahu HaNavi put his head between his legs and davened. He then sent someone to check for any oncoming clouds. After going back and forth seven times to check, the man related that he saw a "small cloud the size of a man's fist" (מלכים א' פרק י"ח). The חתם סופר explains that at the time, there were only very few ehrliche Yidden who remained loyal to Hashem and His Torah, their pure אמונה intact. Thus, the cloud formed by their pure speech was small albeit holy, and the rain which fell from it was גשמי ברכה and had a positive impact on the world, elevating it and its inhabitants. (דרשות חתם סופר ח"ב דף שעו:)
Here, we once again see the awesome power of our words and its tremendous influence on the world around us.
The מי מריבה Incident
The מפרשים suggest a host of other explanations in understanding the concept of מי מריבה.
The רמב"ם writes that the פגם, flaw, was that Moseh Rabeinu's words leaned towards anger when he said "שמעו נא המורים", "listen rebellions". Since people tend to emulate a Tzaddik's behavior, hoping to grow in their עבודת השם by emulating his actions and words, he must conduct himself in a more sublime manner. Thus, when Moshe Rabeinu scolded כלל ישראל rather than being perhaps a little more tolerant, Hashem held him accountable for this harsh expression. (שמונה פרקים להרמב"ם)
The רמב"ן, disagrees with this explanation for a number of reasons and, subsequently, offers an alternative approach. The רמב"ן explains that generally Moshe Rabeinu attributed all miracles to Hashem Himself, emphasizing that it's He who conducted the miracle. By the מי מריבה too, he ought to have said that השי"ת will give them water from the rock. Moshe, however said "המן הסלע הזה נוציא לכם מים" "do you think that from this rock we, i.e. Moshe and Aharon, will draw water for you?" Thus, it appeared as though he was taking credit for himself rather than indicating that it is Hashem who will bring them water. This is what Hashem reprimanded him for, stating "יען לא האמנתם בי להקדישני" "because you didn't believe in Me", to sanctify My Name for had Moshe Rabeinu indeed expressed himself correctly and accredited this miracle to Hashem, as he had done until now, that would have sanctified Hashem's Name.
Once again, we see the powerful effect our words could have, since Moshe Rabeinu the greatest of all נביאים, and indeed of all mankind, was held accountable for speaking in a way that was unbefitting of him. As much as all of this is far beyond our simple comprehension, it should serve as a demonstration of the power of our speech. It should be a reminder of how we should be extremely meticulous about measuring our words properly in all circumstances.
May we be זוכה very soon to see the השראת השכינה return as the holiness of Torah and Mitzvos will fill the atmosphere of the world with the coming of Moshiach! ומלאה הארץ דיעה את ה'