Hebraic Studies - The “Waters of Meribah”

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When you read the story of the “waters of Meribah”, did you, or would you think, “That was just not fair” speaking of the punishment dealt out. Whatever it was that Moshe - Moses may or may not have done wrong; his punishment does seem to be rather harsh for such a faithful servant of  Elohim, but I will cover this.

In this study, we will attempt to tackle this complicated part found in the Torah by viewing it from a much wider perspective, therefore let us first read about this situation, which is found in Bamidbar - Numbers chapter 20, verses 1 to 13.

Rabbi Reuven Ben-Avraham.

Bamidbar - Numbers 20: 1 to 13

The verses below are taken from the JPS version, being the “Jewish Publication Society” from their English version.

Some explanations (clarifications), names and the “Memorial Name” in Hebrew has been added.

“1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode (remained) in Kadesh; and Miryam - Miriam died there, and was buried there.

2. And there was no water for the congregation; and they assembled themselves together against Moshe - Moses and against Acharon - Aaron.

3 And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before ! 4 And why have ye brought the assembly of  into this wilderness, to die there, we and our cattle?

5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? It is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’

6. And Moshe and Acharon went from the presence of the assembly unto the door of the Tent of Meeting (the Tabernacle), and fell upon their faces; and the glory of  appeared unto them. 7. And  spoke unto Moses, saying:

8. ‘Take the rod, and assemble the congregation, thou, and Acharon thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’

9 And Moshe took the rod from before , as He commanded him.

10 And Moshe and Acharon gathered the assembly together before the rock, and he said unto them:

Hear now, ye rebels; are we to bring you forth water out of this rock?

11 And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.

12 And  said unto Moshe and Acharon:

‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’

13 These are the waters of Meribah (meaning the waters of Strife), where the children of Israel strove with , and He was sanctified in them.”

Introduction

Although some may well be familiar with this event and of some of the various explanations relating to Moshe’s error at the waters of Meribah, such as Moshe being punished for hitting the rock, instead of talking to it. Other commentators offer numerous differing opinions. For example: some claim that he hit the rock twice, instead of just once. Another argues, that Moshe “lost his temper and spoke harshly,” or that Moshe was not careful in his speech, for he said:

“… are we to bring you forth water out of this rock?” instead of saying: “can Elohim give water from this rock?”

To better understand why there are so many different opinions regarding this particular narrative, let us carefully delve deep into the Word of Elohim, and also take into consideration several prior events that took place in the book of Bamidbar - Numbers. Thus, we will now join the club of commentators, and offer an interpretation of this study that should make a much better understanding what really occurred on that day!

Part One – Crime and Punishment

Pondering, on the question of Moshe’s obvious mistake at Meribah, we might ask the question; “Does the crime fit the punishment?”

In order to understand why there are so many opinions, we must begin with the Torah’s own description of Moshe’s and Acharon’s sin.

“And  said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land (the land of promise) which I have given them.” Bamidbar - Numbers 20 verse 12.

Even though chapter 20:1-13 informs us that Moshe & Acharon could have done something better, in this study we are never directly told what actually was WRONG. Therefore, somewhere within “the waters Meribah” incident there must be a flaw.

Due to the difficulty pinpointing that flaw, we, as I have already indicated, find a wide range of opinions.

Thus, let us now do what most of the earlier Rabbinic commentators did before they wrote their lengthy commentaries. Thus, let us compare the following: (1) What Elohim commands Moshe to do and then, (2) What Moshe actually does!

This is the most logical way to figure out what Moshe and Acharon did wrong and yes they are as you will discover both involved. In other words, we must take verse 8 and compare it to Verses 9 to 11.

Instructions from Elohim

Elohim’s instructions to Moshe at Meribah appear to be very explicit:

said to Moshe, ‘Take the rod, and assemble the congregation, thou, and Acharon thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’” Verses 7 & 8.

If you read these two verses very carefully, you will note that are Five commands that Moshe (and Acharon) had execute: (1) TAKE the rod; (2) ASSEMBLE the congregation; (3) SPEAK to the rock; (4) BRING FORTH water from the rock; (5) GIVE the congregation and their cattle drink.

The question is of course, how do we determine Moshe’s error, we must simply examine the verses, which follow (verses 9 to 12) in search for any variance in Moshe’s execution of these commands. As we do this, we will find the source for all of the opinions mentioned previously.

Command # 1 & Moshe’s Execution

Command; “TAKE the rod.” Verse 8.

Action: “And Moshe took the rod from before , as He commanded him.” Verse 9.

Nothing seems to be wrong here, after all the Word says, “Take the rod, and assemble the congregation.” And there was certainly there no sin committed in this act. (Later in this study, I will return to this verse).

Command # 2 & Moshe’s Execution

“GATHER the assembly” Verse 8.

“And Moshe and Acharon ASSEMBLED the congregation together before the rock.” Verse 10.

Again, nothing appears to have been done wrong.

Command # 3 & Moshe’s Execution

“SPEAK to the rock … that it should give water” Verse 20:8.

“And he (Moshe) SAID (spoke) to THEM: ‘Listen now you rebels, shall WE bring forth water from this rock?” Verse 10.

At first glance, it might appear that we have “hit the jackpot,” please excuse the terminology! Even though Elohim commanded Moshe to “speak” to the ROCK, sadly if we look at the verses Moshe actually never does. Instead, Moshe speaks about the Rock! Based on this discrepancy, Rabbis, as well as Christian commentators, claim that Moshe was punished for later hitting the rock, instead of speaking to it.

*Two well respected, 10th Century Rabbis, Maimonides, and Ramban, disagreed on the “strike the rock” matter. Instead, they took issue with the rebuke itself, which Moshe seems to be adding on his own initiative. Maimonides takes issue with the TONE of this rebuke, whilst Ramban takes issue with its CONTENT.

*Rabbi Moses ben Maimon was known as ‘Maimonides’ and he is also referred to by the acronym ‘Rambam’ - 1135 - 1204. Whilst Rabbi Moses ben Nahman was known as ‘Nahamani’ and he was referred to by the acronym ‘Ramban - 1194 - 1270. Around the same time, there was also, Rabbi Shelomoh Yitchaki, better known as ‘Rashi’ - 1040 - 1105.

Maimonides claimed that the tone of Moshe's statement; “listen now you rebels...” reflected an unnecessary anger, which caused a desecration of the name of Elohim. Whilst Nahamani stated, that by saying “we” in their rhetorical question, “shall WE bring forth water from this rock?” Moshe caused the people to conclude that it was THEY (and not Elohim) who would cause the water to come forth from the rock.

Nonetheless, it remains possible to understand that Moshe’s rebuke was indeed in place, for he may have misunderstood Elohim's command … “speak TO the rock” as meaning “speak ABOUT the rock,” about the possibility that the rock could “give water.” After all, rocks do not have ears, but people do!

Would it not make more sense that Elohim wanted Moshe to speak to the people about the rock, rather than to the rock itself? Later we will return to this question.

Command # 4 & Moshe’s Execution

“BRING FORTH to them water out of the rock…” Verse 8.

“And Moshe lifted up his hand, and SMOTE the rock with his rod TWICE; and water came forth…” Verse 11.

Another well respected Rabbi, *Rashi, sees this as Moshe's primary transgression for he SMOTE the rock INSTEAD of “talking” to it. However, based on our explanation above, it is possible that “Striking the rock” was exactly what Elohim expected Moshe to do. After all, that was precisely how Elohim had instructed him to take water from the “Rock at Horeb, Mt Sinai” many years earlier … Where Elohim said;

 “I () will stand before thee there upon the rock in Horeb and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moshe did so in the sight of the elders of Israel.” Shemos - Exodus 17:6.

After all, Moshe is commanded to “Bring Forth” water from the rock. Why else did Elohim tell him to take the rod? Furthermore, once Moshe understood that “speak TO the rock” means, “speak ABOUT the rock”, then obviously “bring forth water” must imply to take a certain action to extract the water i.e. to “Hit” or, to “strike the rock!” Certainly, this would be no less of a miracle than it was some forty years earlier at Horeb!

However, let us focus on the word “pa'amayim” which means “twice.” Is it that Moshe transgressed because he hit the rock TWICE instead of just ONCE? Some say this line of reasoning must “win by default.”

Command # 5 & Moshe’s Execution

“… so thou shalt give the congregation and their cattle drink.” Verse 8.

“… and water came forth abundantly, and the congregation drank, and their cattle.” Verse 11.

Therefore it is clear that Moshe did nothing wrong in that final stage.

Thus, by comparing Moshe's actions to the command of Elohim, we have seen the underlying reasons for the opinions of the Rabbis of the past, as well as many Christian theologians to this day.

Nonetheless, no matter how we explain WHAT Moshe's sin was, the more basic question (which was raised in the introduction) remains – “WHY was Moshe’s punishment so severe?”

Did Moshe do Anything Wrong?

From the above analysis, a very interesting possibility arises. If we combine all of the reasons advanced by each of the earlier commentators, and to reject the other explanations, we could conclude that Moshe really did nothing wrong at all!

Some have taken yet another path of reasoning, based on Deuteronomy 1:37, and concluded that Moshe and Acharon are really being punished for earlier sins. However, this interpretation would be a very difficult one, because the text states explicitly that Moshe is punished because of the events that took place right there at Meribah! (As in Bamidbar - Numbers 20:12), but also in verses 24, 27:14 and Davarim - Deuteronomy 32:51.) Therefore, we should look for what we might call the PRIMARY reason, for where else can we look to find Moshe’s sin? It must be right here at the events of Meribah, but when we examined the relative verses above it was hard to pinpoint a specific “sin” and truthfully there was certainly no actual sin, which deserved such a harsh punishment.

Let’s Start From the Very beginning!

The answer to our original question is actually quite simple. So far, in this incident, which took place at “the Waters of Meribah,” we have overlooked the six opening verses, and these are verses 1 to 6, most probably because they are usually understood as being the “background” that leads to Moshe’s sin. However, when we examine these verses more carefully, we will find that they may contain “just what we are looking for.”

Let us look closer at the OPENING events at Meribah. Verses 1 to 5.

“1. And Bnei Yisroel (the Children of Israel), even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miryam - Miriam died there, and was buried there. 2. And there was no water for the congregation; and they assembled themselves together against Moshe and against Acharon. 3. And the people strove with Moshe, and spoke, saying: ‘Would that we had perished when our brethren perished before ! 4. And why have ye brought the assembly of  into this wilderness, to die there, we and our cattle? 5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’”

How do Moshe and Acharon respond to these blasphemous complaints? Did they stand against the accusations? Did Moshe defend  Elohim, blessed be His Sancified Name. Did Moshe, or Acharon encourage the people to remain faithful to ?

Let us see how Elohim describes their rather, and I am sad to say, “pathetic” reaction in verse 6.

And Moshe and Acharon went from the presence of the assembly unto the door of the Tent of Meeting, and fell upon their faces; and the glory of  appeared unto them.”” Verse 6.

It is in situations such as these, the leadership must take a strong stand. Take for example, a very similar incident that took place when Bnei Yisroel demanded water at “Rephidim” many years earlier.

“… they quarrelled with Moshe and said, ‘Give us water to drink.’ Moshe replied, ‘Why do you quarrel with me? Why do you put  to the TEST?’” Shemos - Exodus 17:2.

Note Moshe’s immediate response, “mah trivun iylmadi, mah t'nasun et ” -  “Why are you arguing with me, why are you TESTING ?”

At “Rephidim,” In response to Israel’s complaints, Moshe immediately challenged them and stood on solid ground, and in the Name of  and firmly reprimanded them, how their complaint reflected a lack of faith in their Elohim. Afterward, when the people continued to complain, Moshe cried out to Elohim, asking Him for a solution.

“And Moshe cried unto , saying: ‘What shall I do unto this people? They are almost ready to stone me.” Shemot - Exodus 17:4.

At “Meribah” Moshe's reaction is completely different to that of previous occasions. Instead of confronting the similar complaints from the Children of Israel, Moshe & Acharon immediately departed and “went” to the “Tent of Meeting” and “fell on their faces” Verse 6. Even if this means that they prayed, was it the appropriate time for prayer? Again, compare this event with the one in Shemos - Exodus 14:15, and its context! Was “running away” the proper reaction? Should Moshe and Acharon not have remained and assured the people that  Elohim, blessed be His Sanctified Name, would always take care of their needs! Should they not have challenged the people’s irreverent and sinful statement - that it would have been better if had they remained in Egypt? Verse 5.

We can see, that at this stage in the narrative, Moshe and Acharon have sadly failed as national leaders, for they did not SANCTIFY Elohim's Holy Name when the opportunity arose. In fact, this may be precisely what Elohim is referring to when He states;

“Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel.” Verse 12.

However, if this interpretation is correct, why did we need the story of hitting the rock as well?

Does Elohim first inform us of Moshe's punishment, and then provide water for the people? NO, first He allows the rock to give its water, He then announces the punishment! Such is His love for the Children of Israel, even at a time when they rebelled!

To understand this entire incident in its wider perspective, we should now turn back a few pages to another, very much related event in the Torah, found in a previous Parashat (weekly portion of reading the Torah Sabbath).

Whose Staff was It?

You may be surprised that the key to understanding this rather complicated study lies with the connection to the portion of “Korah” (Bamidbar - Numbers 16:1 to 18:32). To appreciate the connection, please pay careful attention to how the narrative continues (after Moshe & Acharon run to the Tent of Meeting):

“And Elohim spoke to Moshe saying; ‘kach et ha’mate’ take the rod, and assemble the congregation.” verse 8.

It is commonly assumed that Moshe is instructed to take in his hand his own rod, the very same rod with which he brought the plagues upon Egypt, split the sea, and brought forth water from the rock at Horeb, Mt Sinai, etc.

However, in this case it cannot be his rod, which is spoken of as the Word states explicitly:

“And Moshe took the rod - Mi'Lifney ” – “from before , as Elohim had commanded him...” Verse 9.

We must note the words “from before .”

When the Word “lifnei ” is used when it comes to the Tabernacle, it usually refers to being in the front of the “Aron HaKodesh,” yes the Ark of the Covenant located in the holiest domain of the Tent of Meeting. Surely, Moshe would not keep the “lifnei ” in his own tent. Note that Elohim commands Moshe - “Kach et Ha’Mateh” - “The Rod,” not just, “matech,” being just a “rod.” (Compare with Shemot - Exodus 14:16, 17:5).

If it is not Moshe’s own rod that He had to take, then what rod is Elohim speaking about here? Was there another person who kept his rod in the “kodesh ha'kedoshim” - the “Holy of Holies”?

The answer is very simple – Yes, right there was Acharon’s rod, which was an extreamly special rod!

We need to go back to when Elohim commanded Moshe to conduct a test between the rods of each of the tribal leaders (see chapter 17) to establish that the tribe of Levi was indeed chosen. Very carefully note Elohim’s command to Moshe after Acharon’s rod miraculously buds” and thus wins the test.

“And  said unto Moshe: ‘Put back the rod of Acharon before the Testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.” Bamidbar - Numbers 17:25-26.

In other words, Elohim told Moshe – “Next time the Children of Israel complain or rebel, take out Acharon's rod from before Holy of Holies, and remind them of what happened to rebellion of Korah.”

And indeed, the next time the Children of Israel complained at Meribah, which means “strife,” or “contention.”

“And the people quarrelled with Moshe saying: if only we had perished with our brethren …” Verse 3.

And the people strove with Moshe, and spoke, saying: ‘Would that we had perished when our brethren perished before !’”

This complaint echoes the cry of Israel in the aftermath of Korah’s rebellion, which occurred after Acharon’s rod was set aside, before the Holy of Holies, “having budded.”

“And the Children of Israel said to Moshe: ‘lo, we perish, we are lost … anyone who comes close to the Tabernacle will die, we are doomed to perish …” Bamidbar - Numbers 17:27-28.

And the children of Israel spoke unto Moses, saying: 'Behold, we perish, we are undone, we are all undone. Every one that cometh near, that cometh near unto the tabernacle of , is to die; shall we wholly perish.’” Bamidbar - Numbers 17:27-28. (Compare also Bamidbar - Numbers 20:4-5 with 16:13-14).

Now we have learned that Moshe was commanded to take “the Rod of Acharon,” almost every following action that he took, now makes perfect sense. Let me explain why.

As explained earlier, because what is generally called the “Staff of Acharon” is of course a Rod, one that had been used by Elohim for a recent miracle to correct a rebellion, it is only logical that Moshe understands the words “speak TO the rock” as meaning “speak ABOUT the rock” and therefore he began his rebuke with “Hear now, ye rebels.”

Then, Moshe's next statement: “… are we to bring you forth water out of this rock?” Can be explained as (1) Moshe is saying “Can WE (Moshe and Acharon) bring water from this Rock, no of course not” the implication was of course that, “only Elohim can do that, as He has done before!” (2) Therefore Moshe did precisely what Elohim commanded him to do, to speak about (or at) the rock, that it should pour out the water. In other words, Elohim instructed Moshe to challenge the people’s belief, to ask them, “is it possible for a rock to give water?” That is exactly what Moshe did!

This also explains why Moshe “hits” or smites” the rock. Once he understands that “speak TO the rock” means “speak ABOUT the rock,” then Elohim's next instruction, “you shall bring forth water from the rock” must imply that Moshe himself must cause the water to come out. How? The same way he did forty years earlier, when Israel stood at the rock in Horeb (Mt Sinai). There Moshe had to use his own rod, and not Acharon’s, This also tells us that there were actually two rods forty years later at the waters of Meribah: (1) The Rod of Acharon, which was taken by Moshe, and most likely then given to Acharon to hold it up before the people as a sign during this entire event. (2) Moshe’s rod, which he used to smite the rock at Sinai, and again on this occasion at Meribah.

The only detail, which remains to be explained, is why Moshe hit the rock TWICE. However, is the miracle any less impressive if the rock was struck once or twice? Furthermore, Elohim did not tell Moshe to hit the rock ONCE or TWICE! He just commanded him to “bring forth the water.” Certainly, we might give Moshe a little leeway here, and he would have to hit the rock as many times as required to bring forth the water. Even at Horeb (Mt Sinai), it does not actually mention, how many times Moshe stuck that rock. And here at Meribah, if striking was incorrect (when it was not the other time), could this relatively slight transgression warrant such severe punishment?

The explanation regarding “the Rod of Acharon” only strengthens the claim that Moshe indeed followed Elohim's instructions correctly. The fact is, Moshe and Acharon received the punishment due to not having “sanctifying Elohim's Name” when they should have, right at the moment when the people (first) complained at the place  would now call, “Meribah.

However, our original question remains. “Why is their punishment so harsh?” Why were they not permitted to enter the Promised Land?

Punishment or Demotion

To answer this question, we must take a closer look at precisely WHAT their punishment was.

It is commonly understood that Moshe and Acharon's punishment was, that they were forbidden from ENTERING the land of Promise. However, this popular assumption is not precise. Let us take a look once again how the Torah explains the situation.

“And Elohim told Moshe … because you did not trust Me enough to sanctify Me … therefore, you shall NOT LEAD THIS NATION into the LAND, which I promised them...” Verse 12.

This punishment implies that Moshe and Acharon have failed as leaders. Elohim informs them that because of their behaviour, they will not be able to LEAD the Children of Israel into the Promised Land. They are not being punished as INDIVIDUALS, but rather as NATIONAL LEADERS.

Thus, they are not punished because of a ‘technical’ flaw in their execution of Elohim's command at Meribah, but rather due a more ‘significant flaw’ in the character of their leadership.

In fact, the very verse, which explains their punishment, hints to this flaw of their leadership.

“BECAUSE ye believed not in Me, to Sanctify ME in the eyes of the Children of Israel”. Verse 12.

Elohim's statement implies that He had expected Moshe and Acharon to take the rebellion head-on, and somehow create from the situation, a “kiddush ” - a Sanctification of the blessed Name of Elohim (Verse 12). However, they did not do this, thus they failed their duty as Elohim’s appointed leaders of the people.

Failure in leadership is not necessarily because the leader does something ‘wrong’, nor that is it a sin. Leadership, as its name implies, that they must LEAD the people. It must do all things right. Leadership must always take the initiative. As individuals, Moshe & Acharon did not really sin at Meribah, but as the appointed Leaders by Elohim they failed badly.

Based on this thought, we may suggest an alternate understanding of the word “Emunah” which is used in this study. This word explains the reason for their punishment.

Ya’an Lo He’Eman(a)tem Bi - because you did not have FAITH IN ME in the EYES of the Children of Israel” Verse 12.

Eman / Emunah” in this verse does not refer to belief in Elohim, in the theological sense. Without doubt, both Moshe and Acharon fully believed in their Elohim. However, in this case, they believed in Elohim, but they were not supportive of Elohim, in the eyes of the people. The Hebrew word “Emunah” means to “support” “stand up for,” or “sustain.”

Even though Elohim immediately gives Moshe & Acharon specific instructions, on how to deal with the situation, it is already too late. Soon as the incident is over, even though Moshe & Acharon may have properly fulfilled all of Elohim's instructions when hitting the rock, Elohim informs them that their days as the nation’s leaders are numbered. Before the Children of Israel even will begin their conquest of the land of Canaan, it will be necessary to appoint new leadership. Therefore, note that later in Davarim - Deuteronomy 3:23-26, when Moshe begs that he be allowed SEE the land, he does not ask to LEAD, only to ENTER and see it for himself.

In hindsight, the reason for Moshe'’s punishment may even be quite logical. Considering the many difficulties that will face Israel once they begin conquest of the Land, it is only inevitable that other rebellious situations would arise. Leadership, which can deal with such complaints, is therefore essential.

The Final Straw

Had this been the ONLY incident when Moshe and Acharon’s leadership faltered, most likely their punishment would not have been so harsh. However, this problem of leadership had already surfaced several times in the Book of Bamidbar - Numbers. In fact, it could almost be considered its secondary theme. Recall, that from the time the Children of Israel left Mt Sinai, almost every event, which the Torah records, reflects this pattern of faltering leadership.

Moshe in Bamidbar - Numbers 11:11-15 is the one who claims that he can longer lead the people. Later, even Miryam, Moshe’s own sister, complains about his leadership Bamidbar - Numbers 12:1-3.

As I have explained, surely as individuals, both Moshe and Acharon are righteous servants of Elohim; and in the execution of Elohim’s commands at Meribah, they did nothing wrong. However, as happens again, and again, in Numbers, their leadership often fails. At Meribah, Elohim gave Moshe a final opportunity to give the people an example of stamina, confidence, by calmly rebuking the people in the Name of YHVH, which would have created a “kiddush ”- “Sanctity of the Name of ,” but sadly this did not happen.

Can we be critical of Moshe and Acharon for their behaviour? Should we consider their actions as being sinful? Not necessarily! This leadership crisis does not have to be considered a question of good or bad behaviour. Rather, it could be considered a problem of compatibility.

To meet the challenges of taking the people of Israel into the Promised Land, a new leadership was essential. Not because Moshe and Acharon really did anything greatly wrong in the past forty years in the wilderness, but, rather because the people of Israel were not worthy of their leadership.

Therefore, as a conclusion, “Striking the Rock,” was not the sin they were punished for, as generally is thought. But, Moshe’s big error at Meribah was all about NOT CONFRONTING the people of Israel in the Name of  Elohim, Blessed be His Sanctified Name, and take a mighty stand of faith as Elohim’s chosen leader, just as he did forty years back, at that other Rock, at Horeb - Mt Sinai. But here at Meribah sadly it was “the final straw!”

I trust that you have gained much from this very special study, Remember, even though Moshe failed Elohim loved him, and knew His humanity as He knows ours, for sadly none of us are perfect, but that does not mean we should not work at being a better person each and every day!

May the Shalom (Peace) of Elohim fill you, your family and your home!

Rabbi Reuven Ben-Avraham.

 

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Please Note: On many pages of this site, we will use the four letter “Memorial Name” of the Almighty in Ivrit -  - Y-H-V-H, which we Jews usually pronounce as “HaShem” or “Adonai”.

 

*This is My Name forever, and this is My memorial to all generations.” Shemot - Exodus 3:15.

 

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