(א) וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵ֠ל כׇּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מׇת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם׃ (ב) וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־מֹשֶׁ֖ה וְעַֽל־אַהֲרֹֽן׃ (ג) וַיָּ֥רֶב הָעָ֖ם עִם־מֹשֶׁ֑ה וַיֹּאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י יְהֹוָֽה׃ (ד) וְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל יְהֹוָ֔ה אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ׃ (ה) וְלָמָ֤ה הֶֽעֱלִיתֻ֙נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּק֥וֹם הָרָ֖ע הַזֶּ֑ה לֹ֣א ׀ מְק֣וֹם זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֙פֶן֙ וְרִמּ֔וֹן וּמַ֥יִם אַ֖יִן לִשְׁתּֽוֹת׃
(ו) וַיָּבֹא֩ מֹשֶׁ֨ה וְאַהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֙תַח֙ אֹ֣הֶל מוֹעֵ֔ד וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבוֹד־יְהֹוָ֖ה אֲלֵיהֶֽם׃ {פ}
(ז) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ח) קַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙ וְאַהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהוֹצֵאתָ֨ לָהֶ֥ם מַ֙יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָעֵדָ֖ה וְאֶת־בְּעִירָֽם׃
(ט) וַיִּקַּ֥ח מֹשֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהֹוָ֑ה כַּאֲשֶׁ֖ר צִוָּֽהוּ׃ (י) וַיַּקְהִ֜לוּ מֹשֶׁ֧ה וְאַהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם׃ (יא) וַיָּ֨רֶם מֹשֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּעֲמָ֑יִם וַיֵּצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽם׃ {ס}
(יב) וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ יַ֚עַן לֹא־הֶאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֙יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם׃
(יג) הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהֹוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃ {ס}
(1) The Israelites arrived in a body at the wilderness of Zin on the first new moon, and the people stayed at Kadesh. Miriam died there and was buried there. (2) The community was without water, and they joined against Moses and Aaron. (3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of יהוה ! (4) Why have you brought יהוה’s congregation into this wilderness for us and our beasts to die there? (5) Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!”
(6) Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces. The Presence of יהוה appeared to them,
(7) and יהוה spoke to Moses, saying, (8) “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts.”
(9) Moses took the rod from before יהוה, as he had been commanded. (10) Moses and Aaron assembled the congregation in front of the rock; and he said to them, “Listen, you rebels, shall we get water for you out of this rock?” (11) And Moses raised his hand and struck the rock twice with his rod. Out came copious water, and the community and their beasts drank.
(12) But יהוה said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.”
(13) Those are the Waters of Meribah —meaning that the Israelites quarrelled with יהוה —whose sanctity was affirmed through them.
(א) יען לא האמנתם בי: משה רבנו חטא חטא אחד, והמפרשים העמיסו עליו שלשה עשר חטאים ויותר, כי כל אחד מהם בדה מלבו עון חדש, כי הנה דון יצחק אברבנאל הביא עשר דעות והוסיף עוד אחת מדעתו, והרשב"ן במגן אבות דף ע"ה הוסיף דעת אחרת, ורמבמ"ן הוסיף עוד אחרת, ואולי עוד כמה דעות אחרות נכתבו ואני לא ידעתין; אשר על כן כל ימי נמנעתי מהעמיק החקירה בדבר הזה, מיראה שמא מתוך חקירותי יצא לי פירוש חדש, ונמצאתי גם אני מוסיף עון חדש על משה רבנו.
(Shadal's commentary is presented below.)
(א) יען לא האמנתם בי. גִּלָּה הַכָּתוּב שֶׁאִלּוּלֵי חֵטְא זֶה בִּלְבַד הָיוּ נִכְנָסִין לָאָרֶץ, כְּדֵי שֶׁלֹּא יֹאמְרוּ עֲלֵיהֶם כַּעֲוֹן דּוֹר הַמִּדְבָּר שֶׁנִּגְזַר עֲלֵיהֶם שֶׁלֹּא יִכָּנְסוּ, כָּךְ הָיָה עֲוֹן מֹשֶׁה וְאַהֲרֹן....
כָאן שֶׁבְּמַעֲמַד כָּל יִשְׂרָאֵל, לֹא חִסֵּךְ עָלָיו הַכָּתוּב מִפְּנֵי קִדּוּשׁ הַשֵּׁם:
(ב) להקדישני. שֶׁאִלּוּ דִּבַּרְתֶּם אֶל הַסֶּלַע וְהוֹצִיא, הָיִיתִי מְקֻדָּשׁ לְעֵינֵי הָעֵדָה, וְאוֹמְרִים מַה סֶּלַע זֶה שֶׁאֵינוֹ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ צָרִיךְ לְפַרְנָסָה מְקַיֵּם דִּבּוּרוֹ שֶׁל מָקוֹם, קַל וָחֹמֶר אָנוּ:
(1) יען לא האמנתם בי BECAUSE YE BELIEVED ME NOT — Scripture discloses the fact that but for this sin alone, they would have entered the land of Canaan, in order that people should not say of them, “Even as the sin of the generation of the Wilderness (a term used of those who left Egypt) on whom it was decreed that they should not enter the Land was the sin of Moses and Aaron” (cf. Rashi on Numbers 27:13)....
...here, where all Israel were standing by, Scripture does not spare him because of the Hallowing of the Divine Name (cf. Midrash Tanchuma, Chukat 10). (2) להקדישני TO SANCTIFY ME — For had you spoken to the rock and it had brought forth water I would have been sanctified before the whole congregation, for they would have said: What is the case with this rock which cannot speak and cannot hear and needs no maintenance? It fulfils the bidding of the Omnipresent God! How much more should we do so? (Midrash Tanchuma, Vaera 2).
Maimonides, in the fourth chapter of his introduction to Avot, called Sh'monah P'rakim, discusses the concept of the Golden Mean and its major role in Jewish law and thought.
In that context he reveals his understanding of the Grand Sin of Moshe and Aharon.
(1) GOOD deeds are such as are equibalanced, maintaining the mean between two equally bad extremes, the too much and the too little. 1 Virtues are psychic conditions and dispositions which are mid-way between two reprehensible extremes, one of which is characterized by an exaggeration, the other by a deficiency....
(4) Know, moreover, that these moral excellences or defects cannot be acquired, or implanted in the soul, except by means of the frequent repetition of acts resulting from these qualities, which, practised during a long period of time, accustoms us to them....
...as every one's conduct from childhood up is undoubtedly influenced by the manner of living of his relatives and countrymen, his conduct may be in accord with the rules of moderation; but, then again, it is possible that his acts may incline towards either extreme....
(8) When the ignorant observed saintly men acting thus, not knowing their motives, they considered their deeds of themselves virtuous, and so, blindly imitating their acts, thinking thereby to become like them....
(Psalms 19:8) "The Law of the Lord is perfect restoring the soul; the testimonies of the Lord are faithful making wise the simple" ...aims at man's following the path of moderation, in accordance with the dictates of nature....
If you should test most of the commandments from this point of view, you would find that they are all for the discipline and guidance of the faculties of the soul.
Thus, the Law forbids revenge, the bearing of a grudge, and blood-revenge....
(13) Thou knowest, also, that God said to our teacher Moses, the master of former and later ages, "Because ye have not confided in me, to sanctity me", "because ye rebelled against my order at the waters of Meribah", "because ye did not sanctify me". All this (God said) although the sin of Moses consisted merely in that he departed from the moral mean of patience to the extreme of wrath in so far as he exclaimed, "Hear now ye rebels" etc., yet for this God found fault with him that such a man as he should show anger in the presence of the entire community of Israel, where wrath is unbecoming. This was a profanation of God's name, because men imitated the words and conduct of Moses.... How could he, then, allow his wrath free play, since it is a pernicious characteristic....
we do not find that when God spoke to Moses about this matter He was angry, but on the contrary, said, "Take the staff . . . and give drink to the congregation and their cattle".
We have, indeed, digressed from the subject of this chapter, but have, I hope, satisfactorily solved one of the most difficult passages of Scripture concerning which there has been much arguing in the attempt to state exactly what the sin was which Moses committed. Let what others have said be compared with our opinion, and the truth will surely prevail.
(14) Now, let me return to my subject.
Rabbeinu Hananel ben Hushiel; c.980 - 1055; Kairouen (North Africa), one of the earliest commentators on Humash, offered an interpretation which appealed to Ramban. (Milgrom in Excursus 50 in his JPS Commentary, prefers this approach).
(א) [יען לא האמנתם בי.] החטא הוא באמרם נוציא לכם מים וראוי שיאמרו יוציא ד' לכם מים כדרך שאמרו בתת ד' בערב בשר לאכול וגו', וכן בכל הנסים יודיעום כי ד' עמהם להפליא, ואולי חשבו העם כי משה ואהרן בחכמתם הוציאו להם מים מן הסלע הזה, וזהו לא קדשתם אותי (רמב"ן וע"ג בבחיי):
see English translation
(1) יען לא האמנתם בי, the sin consisted in their saying: המן הסלע הזה נוציא לכם מים?, “Are we to extract water for you from this rock?” They should have said instead: יוציא ה' לכם מים, “G’d will extract water for you.” (verse 10). In Exodus 16,8 Moses had been careful to phrase the announcement of the forthcoming phenomenon of manna by attributing it to coming directly from G’d. Similarly, when predicting any of the other miracles which had been announce beforehand, Moses had carefully attributed the miracle to G’d. By failing to do so this time they left the way open for some of the people to think that the water when it would gush forth would be the result of Moses’ and Aaron’s combined knowledge.
This is also the meaning of the words (Moses quoting G’d) לא קדשתם אותי, “you have not sanctified Me” (Deuteronomy 32,51). On the first occasion, almost 40 years earlier, when water would be produced from a rock, (Exodus 17,6) G’d had introduced the miracle by announcing: “Here I will be standing there before you on the rock at Chorev. Strike the rock and water will issue from it and the people will drink. And Moses did so in the sight of the elders of Israel.” The seventy elders had observed the cloud of glory moving to above the site of that rock so that the miracle became a public spectacle, lending additional greatness to G’d’s name as the provider.
In this instance the people did not observe any evidence of G’d’s involvement so that it was easy to conclude, based on Moses’ and Aaron’s phrasing it, that they themselves had initiated this phenomenon.
Shadal (R.Shmuel David Luzzato; Italian; 1800-1865) cites Moses Mendelsohn's interpretation which he previously felt to be convincing: Moshe and Aharon were punished because they became frightened and retreated in terror to the Ohel Moed, after the Israelites demanded water. Their excessive fear demonstrated their lack of leadership and confidence.
Mendelsohn based his interpretation upon verse six: "Moses and Aaron came away from the congregation to the entrance of the Tent of Meeting, and fell on their faces."
In his commentary, Shadal stated that he has returned to accept Rashi's view.
(א) יען לא האמנתם בי: והנה לשעבר נחה שקטה דעתי בדעת רמבמ"ן, שהיה החטא במה שפחדו מהקהל וברחו מפניהם אל אהל מועד, ובפרט כי מצאתי כמחשבתו כן חשבו שלשה חכמים אחרים, האחד ר' אברהם ביבאגו בספרו דרך אמונה....
והוא תמה למה לא אמרו) היות חטאו על שלא קדשו את הש"י, (כמו שכתוב ויבא) משה ואהרן מפני הקהל אל פתח אהל מועד, כי תמורת שהיה להם להוכיח את ישראל ולעמוד בפרץ באמור להם מדוע תריבו את ה', הידו תקצר , וכאלה רבות, נסתרו אל פתח אהל מועד כמו בורחים;
Deuteronomy and Psalm 106 attribute Moshe's punishment to the faithlessness of the people of Israel who rejected the spies' report despite God's prior great beneficence.
(כז) וַתֵּרָגְנ֤וּ בְאׇהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת יְהֹוָה֙ אֹתָ֔נוּ הוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ׃ (כח) אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם׃ (כט) וָאֹמַ֖ר אֲלֵכֶ֑ם לֹֽא־תַעַרְצ֥וּן וְֽלֹא־תִירְא֖וּן מֵהֶֽם׃ (ל) יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ הַהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹ֠ל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵינֵיכֶֽם׃ (לא) וּבַמִּדְבָּר֙.... (לב) וּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַאֲמִינִ֔ם בַּיהֹוָ֖ה אֱלֹהֵיכֶֽם׃ (לג) הַהֹלֵ֨ךְ לִפְנֵיכֶ֜ם בַּדֶּ֗רֶךְ לָת֥וּר לָכֶ֛ם מָק֖וֹם לַחֲנֹֽתְכֶ֑ם בָּאֵ֣שׁ ׀ לַ֗יְלָה לַרְאֹֽתְכֶם֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וּבֶעָנָ֖ן יוֹמָֽם׃ (לד) וַיִּשְׁמַ֥ע יְהֹוָ֖ה אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר׃ (לה) אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃ (לו) זֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהֹוָֽה׃ (לז) גַּם־בִּי֙ הִתְאַנַּ֣ף יְהֹוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם׃ (לח) יְהוֹשֻׁ֤עַ בִּן־נוּן֙ הָעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל׃
(27) You sulked in your tents and said, “It is out of hatred for us that יהוה brought us out of the land of Egypt, to hand us over to the Amorites to wipe us out. (28) What kind of place are we going to? Our brothers have taken the heart out of us, saying, ‘We saw there a people stronger and taller than we, large cities with walls sky-high, and even Anakites.’” (29) I said to you, “Have no dread or fear of them. (30) None other than your God יהוה, who goes before you, will fight for you, just as [God] did for you in Egypt before your very eyes, (31) and in the wilderness....
(32) Yet for all that, you have no faith in your God יהוה, (33) who goes before you on your journeys...to guide you on the route you are to follow.” (34) יהוה heard your loud complaint and, becoming angry, vowed: (35) Not one of those involved, this evil generation, shall see the good land that I swore to give to your fathers— (36) none except Caleb son of Jephunneh; he shall see it, and to him and his descendants will I give the land on which he set foot, because he remained loyal to יהוה.— (37) Because of you יהוה was incensed with me too, saying: You shall not enter it either. (38) Joshua son of Nun, who attends you, he shall enter it.
(א) הַ֥לְלוּ־יָ֨הּ ׀ הוֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ (ב) מִ֗י יְ֭מַלֵּל גְּבוּר֣וֹת יְהֹוָ֑ה יַ֝שְׁמִ֗יעַ כׇּל־תְּהִלָּתֽוֹ׃
(ז) אֲב֘וֹתֵ֤ינוּ בְמִצְרַ֨יִם ׀ לֹֽא־הִשְׂכִּ֬ילוּ נִפְלְאוֹתֶ֗יךָ לֹ֣א זָ֭כְרוּ אֶת־רֹ֣ב חֲסָדֶ֑יךָ וַיַּמְר֖וּ עַל־יָ֣ם בְּיַם־סֽוּף׃
(י) וַֽ֭יּוֹשִׁיעֵם מִיַּ֣ד שׂוֹנֵ֑א וַ֝יִּגְאָלֵ֗ם מִיַּ֥ד אוֹיֵֽב׃ (יא) וַיְכַסּוּ־מַ֥יִם צָרֵיהֶ֑ם אֶחָ֥ד מֵ֝הֶ֗ם לֹ֣א נוֹתָֽר׃
(טז) וַיְקַנְא֣וּ לְ֭מֹשֶׁה בַּֽמַּחֲנֶ֑ה לְ֝אַהֲרֹ֗ן קְד֣וֹשׁ יְהֹוָֽה׃
(יט) יַעֲשׂוּ־עֵ֥גֶל בְּחֹרֵ֑ב וַ֝יִּשְׁתַּחֲו֗וּ לְמַסֵּכָֽה׃ (כ) וַיָּמִ֥ירוּ אֶת־כְּבוֹדָ֑ם בְּתַבְנִ֥ית שׁ֝֗וֹר אֹכֵ֥ל עֵֽשֶׂב׃
(כג) וַיֹּ֗אמֶר לְֽהַשְׁמִ֫ידָ֥ם לוּלֵ֡י מֹ֘שֶׁ֤ה בְחִיר֗וֹ עָמַ֣ד בַּפֶּ֣רֶץ לְפָנָ֑יו לְהָשִׁ֥יב חֲ֝מָת֗וֹ מֵהַשְׁחִֽית׃
(לב) וַ֭יַּקְצִיפוּ עַל־מֵ֥י מְרִיבָ֑ה וַיֵּ֥רַע לְ֝מֹשֶׁ֗ה בַּעֲבוּרָֽם׃ (לג) כִּי־הִמְר֥וּ אֶת־רוּח֑וֹ וַ֝יְבַטֵּ֗א בִּשְׂפָתָֽיו׃
(1) Hallelujah.
Praise the LORD for He is good;
His steadfast love is eternal. (2) Who can tell the mighty acts of the LORD,
proclaim all His praises?
(7) Our forefathers in Egypt did not perceive Your wonders; they did not remember Your abundant love, but rebelled at the sea, at the Sea of Reeds.
(10) He delivered them from the foe,
redeemed them from the enemy. (11) Water covered their adversaries; not one of them was left.
(16) There was envy of Moses in the camp,
and of Aaron, the holy one of the LORD.
(19) They made a calf at Horeb
and bowed down to a molten image. (20) They exchanged their glory
for the image of a bull that feeds on grass....
(23) He would have destroyed them had not Moses His chosen one confronted Him in the breach to avert His destructive wrath.
(32) They provoked wrath at the waters of Meribah and Moses suffered on their account, (33) because they rebelled against Him and he spoke rashly.