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ויראו כל העדה כי גוע אהרן

And all the nation saw that Aharon was dead. (20:29)

When Miriam Ha’Neviah died, her loss to the nation became apparent, as the well (B’eirah shel Miriam) dried up. Likewise, when Aharon HaKohen died, his death was marked by an external manifestation; with the removal of the protective Ananei HaKavod, Pillars of Cloud, which traveled with them throughout their journeys. Chazal teach that there were three parnasim, providers, in whose merit Klal Yisrael benefited. Miriam, in whose merit they were sustained with water; Aharon, in whose merit the nation traveled without fear, as the clouds fended off any danger or obstacle; and Moshe Rabbeinu, in whose merit we were sustained…

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יען לא האמנתם בי להקדישני לעיני בני ישראל

Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael. (20:12)

Due to the nature of the sin of mei merivah, waters of strife, its ramifications for Moshe Rabbeinu and Aharon HaKohen, and, by extension, Klal Yisrael, it is understandable that multiple commentators weigh in on the subject. We will focus on Rashi’s commentary, which is the most basic, and, thus, one to which we can all relate from a practical point of view. Rashi (both here and in Sefer Devarim 32:51) explains that they sinned by striking the rock, when Hashem had instructed them to speak to it. Had they spoken to the rock and water emerged from it, Hashem’s…

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ויעלו אל הר ההר ... וימת אהרן שם בראש ההר

And they ascended Mount Hor … Then Aharon died there on Mount Hor. (20:27,28)

Rashi translates Har Hohor as Mountain of the Mountain, explaining that it was given its unique name due to its unique configuration.  It was like that of a small apple perched on top of a large one, or like one mountain on top of another.  The concept of apple and mountain with mountain above mountain or apple above apple begs elucidation.  Horav Aryeh Leib Heyman, zl, offers a penetrating insight into understanding the double mountain/double apple relationship to Aharon HaKohen.  He posits that Aharon integrated the middos, attributes, of Avraham Avinu with those of Yitzchak Avinu. Avraham was the paradigm…

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ויפשט משה את אהרן את בגדיו וילבש אתם אלעזר בנו וימת אהרן

Moshe stripped Aharon’s garments from him and dressed Elazar his son in them; then Aharon died. (20:28)

Ramban explains that the garments which Aharon HaKohen wore were the begadim, vestments, of the Kohen Gadol.  Elazar, his son, was now being inducted into Kehunah Gedolah, High Priesthood, by wearing these vestments.  Apparently, he had just concluded his Priestly service by: offering the Korban Tamid shel bein ha’arbaim, afternoon continued offering; burning the Incense; and kindling the menorah.  Moshe brought Aharon up to Har Hohor, while he was still wearing the vestments.  He then stripped him of them and dressed Elazar. According to the simple p’shat, plain understanding, Moshe dressed Aharon in tachrichim, burial shrouds.  He then removed Elazar’s…

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זאת התורה אדם כי ימות באהל

This is the teaching regarding a man who would die in a tent. (19:14)

Chazal (Shabbos 83b) teach, “One should never refrain from (going to the) Bais ha’Medrash and from studying words of Torah – even during the moments prior to his taking leave of this world.”  Torah reigns supreme and, without it, our lives are not the same.  We should devote every minute that is available to Torah study – even at the time of death.  Furthermore, Ein haTorah miskayemes ela b’mi she’meimis atzmo alehah;  “The Torah is not maintained in a person unless he dies for it.” Adam ki yamus b’ohel, “If a man dies in a tent” has become the catch…

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ך את הסלע במטהו פעמים ויצאו מים רבים ותשת העדה ובעירם.

And he struck the rock with his staff twice; abundant water came forth, and the assembly and their animals drank. (20:11)

Hashem instructed Moshe Rabbeinu to speak to the rock. He also told him to fetch his staff – which he had earlier used to strike the rock that had previously provided the nation with water. Who knows? Clearly, whatever infraction was involved in Moshe’s striking the rock is beyond us. The mere fact that so many early commentators weigh in concerning the sin is a clear indication that the sin was esoteric and of the minutest form of misconduct. In other words, when one must search, dispute and delve into the action that represents the sin, it demonstrates that it…

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ויאמר להם שמעו נא המרים המן הזה נוציא לכם מים.

“Listen now, O rebels, shall we bring forth water for you from this rock?” (20:10)

Miriam HaNeviah passed away. The water that had sustained Klal Yisrael for forty years was in her merit. Following her death, the water stopped flowing. When people have no water to drink, they react. They complained to Moshe Rabbeinu that they were thirsty. Moshe struck the rock, and it provided the necessary water. Hashem told Moshe, “Since you have not trusted in Me to sanctify Me before the People… you will not lead them in the Land.” Imagine, the quintessential leader of Klal Yisrael made one wrong decision, which is beyond our ability to comprehend, and he received a most…

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ותמת שם מרים ותקבר שם ולא היה מים לעדה

Miriam died there, and she was buried there. There was no water for the assembly. (20:1,2)

Chazal (Taanis 9a) explain the juxtaposition of Klal Yisrael’s lack of water upon Miriam’s death with the miraculous well that accompanied them throughout their forty-year journey. This well, duly dubbed be’eirah shel Miriam, Miriam’s well, gave water in the zechus, merit, of Miriam HaNeviah. Thus, when she died, the well dried up. The Zohar HaKadosh (Emor 103B) attributes the miracle of Miriam’s well to her standing at the banks of the Nile River to ensure the safety of her infant brother, Moshe (Rabbeinu), who had been placed in a reed basket, hidden from the Egyptian soldiers who were bent on…

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ותמות שם מרים ותקבר שם ולא היה מים לעדה

Miriam died there, and she was buried there. There was no water for the assembly. (20:1,2)

A well-known quotation comes to mind: “Dead people receive more flowers than living ones, because regret is much stronger than gratitude.” Sadly, after someone takes leave of his earthly abode, some people tend to appreciate them more than when he/she was present in this world. Some people do not know how to appreciate others when they are here. Veritably, both emotions demand that a person process cognitively, not emotionally, and with sincerity. To pay gratitude one must appreciate how he has benefitted from the person. To be regretful, one must confront his own errors.  Learning to appreciate is more difficult,…

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זאת התורה אדם כי ימות באהל

This is the teaching regarding a man who would die in a tent (19:14)

It takes only one person to make a change, to alter one’s plans, goals, trajectory towards success. Moshe Rabbeinu and Aharon HaKohen stood at the helm of the Jewish nation. Hashem had selected them to lead Klal Yisrael. One cannot be more legitimate and more authentic than being the personal choice of Hashem. Yet, one person – Korach – disrupted the pristine functioning of this leadership. It takes one student to disrupt a class. One rotten apple in a group can set the tone that undermines the group’s functioning. One malcontent in a shul can infect those willing to listen…

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