Given that there are a number of explanations for what Moshe did wrong at the Waters of Merivah:
Some say that Moshe and Aharon, when first confronted, should not have fallen on their faces and fled from the people. Other explanations are: that Moshe should not have lost his temper; that he should not have called the people “rebels;” he should have spoken to (instead of hitting) the rock; having hit the rock, he should not have done it twice!
… are there any that are more persuasive than others?
Is there a linguistic way to try to answer this question? Might an examination of the specific words help to support or reject any (or all!) of the above?
Here’s the key verse:
But G-d said to Moses and Aaron, “Because you did not speak up[1] to affirm[2] My sanctity[3] in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (N. 20:12)
There are three key words:
1: “Speak up” is ya’an:
It is first used by Avraham, pleading for Sodom:
Abraham spoke up (ya’an), saying, “Here I venture to speak to my lord, I who am but dust and ashes.” (G. 18:27)
So does “speak up” support the idea that Moshe should have been brave, should have directly confronted the people (instead of falling on his face and fleeing) – just as Avraham was brave to confront G-d and challenge His plans for Sodom?
Let’s look at the other two…
2: “Affirm” is Amen.
This word is found in Genesis as well:
[Then in the vision, G-d] took [Avram] outside and said, “Look toward heaven and count the stars, if you are able to count them”—continuing, “So shall your offspring be.” And [Avram] amen in G-d, who reckoned it to his merit. (G. 15:5)
And
Then G-d said to Abraham, “Why did Sarah laugh, saying, ‘Shall I amen bear a child, old as I am?’ (G. 18:12)
So the word amen means that we truly have faith that G-d can do anything, that He supersedes the so-called Laws of Nature. Amen means that we have internalized that G-d can make the barren woman conceive and birth a child just as He can make a rock produce copious amounts of water!
Is the text suggesting that Moshe did not demonstrate to the people that he had that level of complete faith in G-d?
3: “Sanctity” is kodesh
Much can be said about what “holiness” actually means – the Torah seems to make the entire Mikdash, the tabernacle, all about holiness. But one thing is clear – and from its very first use at the sneh, the burning bush: holiness involves the connection of heaven and earth, the coexistence of the physical and the spiritual, the non-destructive combination of matter and energy.
What is G-d’s holiness at the events of Meribah? Perhaps it could be that the people need to understand that the possessor of the waters above (heaven) is also the master of the waters below? Or that we should understand that there is always more to the world than what we perceive – that there are hidden energies and powers of all kinds? Is that not a part of G-d’s nature as well – that G-d is beyond our physical senses?
Does this investigation of language and how it is used elsewhere in the Torah shed some light on Moshe’s specific error?