Heart Hardening

Parshas Chukas includes the story of the Mei Meriva, an inflection point in our history. As we well know, it was because of this incident that Moshe was not Zoche to enter Eretz Yisroel, an eventuality which would have changed the course of history. As is always the course, however, we must not view these Pessukim as mere historical record—we are meant to learn from the events described in the Pessukim and try to apply their lessons to our lives. In the case of the Mei Meriva, this point is made very directly in the words of Tehillim.

Kapital 95 begins with the words “Lechu Neranena L’Hashem”, and is of course the opening passage of Kabalas Shabbos. According to the Medrash Tehillim, these Pessukim are among those composed by Moshe Rabbeinu, which were then compiled into Tehillim by Dovid Hamlech. There are those that differ, however, contending that it was in fact Dovid who wrote these words. In either case it is important to understand the overall message of the Kapital before addressing and specific point.

Radak and Metzudos explain that the Perek is speaking about the days of L’Asid Lavo, at which time our ebullience will cause us to call out to each other: “Lechu Neranena L’Hashem”. Other Pessukim in the Perek fit this scheme as well: the newly established Mikdash will surely engender cries of “Ba’u Nishtachaveh V’Nichra’a Nivarcha Lifnei Hashem Asanu”.

The Me’iri, in his Pirush on Tehillim, approaches the Perek differently. He explains that the Perek is speaking to the Dor of the one who wrote it, offering them an approach to Avodas Hashem. If we look at the Pessukim in this way, we can view each Passuk as speaking to us, urging us sing to Hashem, and celebrate his Chesed. This can help us understand some of the Pessukim that describe the Kochos and sheer magnitude of HKBH: “Asher B’Yado Mechkerei Aretz V’Soafos Harim Lo.”

There is a third approach which almost merges that of Radak and Me’iri. Seforno writes that this Perek speaks to those who will live in the time of Kibutz Galiyos, which will proceed the coming of Moshiach. According to Seforno, these words are meant as a guide to that generation, to ensure that they can be Zoche to Bias HaGoel. The Perek thus encourages not only celebration of where we find ourselves, but the steps necessary to reach our ultimate goal.

Regardless of the approach one takes in understanding the context of the Perek, however, there are Pessukim which are clearly seen not as praise, but Tochacha. It is here that we find an overt link to this week’s Parsha.

The Passuk says: “Al Takshu Livavchem KaMeriva K’Yom Masa Bamidbar.” Whether speaking to those living in the future, or the past, the message is clear: do not harden your hearts the way Bnei Yisroel did at the time of the Mei Meriva, as they travelled in the Midbar.

Now, we understand why Kashius HaLev, a stubborn or hardened heart, is pernicious. Certainly in the view of Me’iri and Seforno we can understand why this warning is included: if our hearts are hard we will not reach the conclusion we so desire. With that being said, however, we have to consider the way this Passuk is written.

If the message is to avoid Kashius HaLev, the Passuk could have ended after the word “Levavchem”. The addition of the words “Kamiriva K’Yom Masa Bamidbar” therefore seem quite intentional. The Passuk is not only telling us to ensure our hearts are not unduly hardened, but that we must avoid a particular type of Kashius Halev—that of Meriva.

There are two questions to be asked if we wish to properly understand the Passuk. First, how can we define the Kashius Halev of the Mei Meriva, so that we may avoid it? Second, why must we be specifically warned about this particular type of Kashius Halev?

In considering these questions, there is an important Medrash to keep in mind.

Throughout the Torah we learn of quite a few instances of unrest or even rebellion during the years of the Midbar. In each case, HKBH brings a punishment upon those who were Chotteh—except once. Although we know that Moshe was punished for his actions at that time, the Torah does not mention any repercussions for the words of the Yidden. This is notable because their words at that time were egregious, questioning all that HKBH had done for them through Moshe Rabeinu. Why then do we not learn of any punishment carried out at that time?

The Medrash Lekach Tov addresses this question directly, explaining that because the Yidden were in Tzar at the time—because there was no water to drink—they were not held responsible for their actions. In fact, the Medrash states this as a Klal: “Ain Adam Nitfas B’Tzaro”.

If this is true, that Klal Yisroel was considered to have been in a state of Tzar, and therefore not responsible for their actions, the words “Al Takshu Livavchem KaMeriva” are called into question. The actions of the Yidden in Midbar Tzin were not because of abject Kashius HaLev, but because they were fearful of their predicament. What, then, is the Passuk warning us of? How can we understand the Passuk through the lens of the Medrash?

In order to answer these questions, and better understand the Passuk, it may be helpful to take a wider look at the events of that day.

The Torah introduces the story of the Mei Meriva by telling us that Klal Yisroel reached Midbar Tzin, and encamped in Kadesh, “VaTamas Sham Miriam VaTikaver Sham”. Then, the Passuk immedietly tells us “V’Lo Hayta Mayim L’Edah”. Rashi here brings the Gemara in Taanis that connects these two Pessukim: the Be’er, which supplied water for Bnei Yisroel in the Midbar, was B’Zchus Miriam and therefore ceased to work once she was Niftar. It was at this point, when Klal Yisroel was fearful of their survival in a Midbar without water, that they gathered and complained to Moshe.

While this is the most common understanding of these Pessukim, there is a Yalkut Shimoni that offers a slightly different perspective.

When a Tzaddik is Niftar, says the Yalkut, the world is affected. For example, when the Tana R’ Eliezer was Niftar, all the trees in his area were uprooted. Similarly, when Miriam was Niftar, the Be’er stopped providing water. The Yalkut adds that when the Passuk says “VaYavou Bnei Yisroel Kol HaEdah Midbar Tzin”, the words “Kol HaEdah” tell us that they were “Kulam Tzaddikim U’Kesharim”.

R’ Shlomo Kluger, in Chachmas HaTorah, brings this Yalkut and uses it to explain what happened in Midbar Tzin.

The Yalkut, it seems, understands that the Be’er stopped working not because it was in the Zechus of Miriam, who was no longer alive, but as a result of her Petirah itself. R’ Shlomo explains why this was the case.

Chazal tell us that Misas Miriam is placed next to the Mitzvah of Parah Aduma to teach us that just like the Parah Aduma is Mechaper, so to Misas Tzaddikim is Mechaper. R’ Shlomo explains that this is why the Medrash tells us “Kulam Tzaddikim U’Kesharim”—the Petirah of Miriam served as a Kapparah and Klal Yisroel was now on a level of “Tzaddikim U’Kesharim”. It was this level that led to their complaints, however.

R’ Shlomo explains that Bnei Yisroel had been growing tired of their time in the Midbar and wished to complain to Moshe Rabbeinu, perhaps blaming him for their travails. They knew, however, that it was due largely to their own Aveiros that they had not yet reached Eretz Yisroel. Now, though, the situation had changed: the Misah of Miriam had rendered them all “Tzaddikim U’Kesharim” and they felt that they now had a right to complain.

It was at this point, when they were getting ready to complain to Moshe that HKBH punished them, “V’Lo Haya Mayim L’Edah”. It emerges that the discontinuation of the Be’er was not directly caused by Misas Miriam, but by the status of “Edah” reached at that time. Because Bnei Yisroel felt that their new status entitled them to complain, they were punished with a lack of water, which led to the events told in the Pessukim.

Perhaps we can understand the Passuk in Tehillim based on this idea.

As we saw, the Lekach Tov says that Bnei Yisroel were not accountable for their words as they were B’Tzar, but this was the set of complaints brought in the Pessukim, which came once the Be’er no longer provided water. The Kashius Halev to which the Passuk refers, however, came earlier.

When Bnei Yisroel realized that Misas Miriam had been Mechaper, and they were now Tzaddikim U’Kesharim, they became comfortable and confident in their status and thought they had a right to complain to Moshe Rabbienu. They were wrong, however, and were therefore punished, as we have seen. This is the epitome of Kashius Halev—an inability to recognize that the Ratzon Hashem may run contrary to one’s own assessment. Even a Tzaddik V’Kasher has no right to complain about his circumstances, he must recognize that Hashgacha Elyona reigns supreme.

This is the warning issued in this Passuk: “Al Takshu Livavchem KaMeriva K’Yom Masa Bamidbar”. We must not fall into the trap of Kashius HaLev, thinking that we understand circumstances and can dictate their outcome. Rather we should always be cognizant that the Ratzon Haborei dictates all, even when it is difficult to see or understand. It is only with this outlook that we can reach the goal that we seek, the day in which we will call to one another with joy, singing for all to hear “Nekadma Panav B’Todah B’Zemiros Nariah Lo.”