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Moses Could Not Satisfy the People He Saved

If he left the tent early, they said he had trouble at home. If he came late, they said he was plotting with his wife.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. They Faulted Him for Dawn and for Delay
  2. He Argued for a Nation Already Lost
  3. The Storks Ate the Serpents
  4. The Leader With No Private Body
  5. He Stood in the Breach Anyway

Moses stepped out of the tent before the sun had cleared the ridge, and already the camp had a story about him.

Moses Could Not Satisfy the People He Saved Click for full size

"Why is he rushing?" a man said, loud enough for the next row of tents. "Trouble at home?"

The next morning Moses came late. The same mouths found a new charge. He was sitting with his wife, they said, plotting, the way Korah had plotted. Dawn or delay, the verdict was ready before he opened his mouth.

They Faulted Him for Dawn and for Delay

Water ran short. Manna tasted like yesterday. The road stretched longer than memory wanted to bear. Israel had left Egypt, but Egypt had not left Israel. Fear needed a face, and Moses stood in front.

They spent a sela to gain two, then two to gain three, and still called themselves poor. A woman counted coins in her palm and shook her head as if the number were an insult. The complaint was not only hunger. It was a hunger that no portion could fill.

"Who made you ruler?" a voice called from the back of the column. "Who said your word should decide where the camp moves?"

Moses did not answer the voice. He walked on. Behind him the camp kept score of every hour he rose and every hour he slept.

He Argued for a Nation Already Lost

The worst night came after the spies returned. Ten men filled the lanes with giants and walls. The land was too strong. The cities too thick. The promise suddenly sounded reckless. Israel wept until morning and turned its longing backward toward the pots of Egypt.

God said He was done. "I will eradicate them from before Me."

Moses stood in the space that sentence opened. He did not deny the fear. He did not call the people righteous. He named God's own slowness.

"Master of the universe, You are slow to anger."

He put a parable in the air between them. When a slave is good, people praise the slave. When a slave is wayward and the master still shows favor, the praise belongs to the master. "Do not look upon their stubbornness," Moses said, and he quoted God's own words back at Him (Deuteronomy 9:27).

God heard him. The people who had accused Moses that morning still had a morning left.

The Storks Ate the Serpents

In another city the ground itself had turned against the living. Serpents filled the streets. Panic would not save anyone. Moses told the people to raise young storks, to let the birds grow, then to starve them three days.

On the third day the king ordered armor, swords, horses. Each rider took a hungry stork on his hand. They marched toward the afflicted city. At the signal every man sent his bird down.

The storks, driven by hunger, dropped onto the serpents and ate them. After that the army took the city. Not one of the riders died.

The camp that had called Moses late and early did not always understand what he was doing until the danger had already passed. He solved the thing in front of him while they were still building the case against his hour of rising.

The Leader With No Private Body

Moses had taught that a person is a house. God put the body's door at the back, out of the reach of the eye, so shame has somewhere to go. Leadership gave Moses no such door. His delays, his anger, his silence, all of it belonged to the people because he belonged to the mission.

He could not retreat into a tent without abandoning them. When he struck the rock, the consequence was not hidden. It shaped the end of his life. Every panic entered him. Every rebellion pressed against him. Every mercy he won for them cost him something.

The people watched his face for irritation and his mouth for delay. The man who had to carry everyone was granted almost no room to be a man.

He Stood in the Breach Anyway

The complaints did not make Moses smaller. A smaller leader would have defended himself first. Moses defended Israel first, even when Israel's accusation was aimed at him.

He could be angry. He could be exhausted. He could plead for death rather than carry them another step. Still he returned to the gap between God's anger and their necks.

He fed a people who said they were starving. He led a people who said they were lost. He saved a people who said he had ruined them. Then he asked God to spare them again.

No one could satisfy them. Moses kept standing there anyway.


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From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 12:4Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Our source today is Sifrei Devarim 12, a section of the Sifrei Devarim, a collection of legal midrashim (rabbinic interpretive commentary) on the Book of Deuteronomy. It paints a rather unflattering picture of some of the Israelites and their constant, well, complaining.

The passage focuses on a single, powerful phrase: "and your heresy." What does this really mean?

In this passage, "your heresy" refers to the people's constant criticism of Moses. No matter what he did, they found fault. If he left his house early to meet them, they'd whisper, "Why is Moses rushing? Is he having trouble at home?" If he was late, they'd accuse him of plotting against them with his wife, just like Korah supposedly did! (The story of Korah’s rebellion against Moses is found in Numbers 16. He challenged Moses’s authority, leading to disastrous consequences). Seriously, you can’t please some people.

It’s a stark reminder that even a leader as divinely appointed as Moses faced relentless negativity and distrust. Think about the pressure!

But the text doesn't stop there. It goes on to say "One would expend a sela (only) to gain two; two, to gain three, thus, 'your caviling.'" A sela was a type of ancient coin. So, what's the connection to complaining?

Here, the text is highlighting their insatiable greed. They were never content. They would invest a little to gain a little more, always striving for more, more, more. It wasn’t just about financial gain; it was a constant state of wanting, of never being satisfied with what they had.

So, “your caviling” wasn't just about complaining about Moses; it was about a deeper dissatisfaction, a relentless pursuit of more that fueled their negativity.

What does this all mean for us today? Are we so different? Do we ever find ourselves in a similar trap, constantly finding fault, never satisfied with what we have? Are we expending a little to gain a little more, only to feel empty inside?

Perhaps this passage from Sifrei Devarim serves as a cautionary tale. A reminder to check our own hearts, to appreciate what we have, and to resist the urge to constantly criticize and complain. Because sometimes, the real problem isn't the world around us, but the discontent within us.

Full source
Bamidbar Rabbah 16:28Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

That’s kind of the situation the Israelites found themselves in after the sin of the spies. They'd just heard a terrifying report about the Land of Israel and, gripped by fear, they refused to go. A full-blown crisis of faith. So, what happens next?

Well, according to Bamidbar Rabbah 16, things got God, understandably frustrated, basically says to Moses, "I'm done. I will eradicate them from before Me." Whoa.

Then, Moses steps in. And what he does next is just.. amazing. He doesn't deny the people’s failings. He doesn't make excuses. Instead, he appeals to God's very nature. He says, "Master of the universe, You are slow to anger." It’s like he’s reminding God of God's own attributes. But it gets even more interesting.

Moses uses this powerful analogy of a master and a slave. He explains that if a slave is good and obedient, people praise the slave. But, Moses argues, the real credit to the master comes when the slave is wayward, yet the master still shows favor. In other words, A reader can be merciful to those who deserve it. True greatness lies in showing mercy even when it's not "deserved".

He continues, "So, too, You, do not look upon their stubbornness, as it is stated: “Do not turn to the stubbornness of this people” (Deuteronomy 9:27)." Moses is actually quoting scripture back to God, reminding Him of His own words! He's pleading for God to look past the people's flaws, to see beyond their kishyon, their stubbornness.

And what’s God's response? According to Bamidbar Rabbah, God says to Moses, "For your sake, I will pardon them," as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). Moses' intervention, his plea for mercy, actually changes the divine decree. This isn't just about saving a nation; it's about the power of intercession, the impact of arguing for compassion, even when facing seemingly insurmountable odds.

What does this tell us? Maybe it’s that even when we mess up, even when we feel completely lost and unworthy, there's always a chance for forgiveness. Maybe it’s that even God, in a sense, can be moved by a heartfelt plea for mercy. And maybe, just maybe, it’s a reminder that the greatest credit goes not to those who are always perfect, but to the One who shows mercy even when we are most undeserving.

Full source
Legends of the Jews 4:108Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

As retold by Ginzberg, Moses was the one who devised the plan to rid the city of the snakes. It all hinged on the clever use of. storks. Yes, you heard that right.

Moses instructed everyone to raise young storks. Everyone in the community, nurturing these awkward, gangly birds. But Once the storks reached adulthood, Moses ordered them to be starved for three days. Harsh, I know.

Then came the big day. The king, following Moses' instructions to the letter, commanded his people to don their armor, gird their swords, mount their horses, and each take their stork. A whole army, ready for battle, each soldier with a hungry stork perched on his hand.

They marched towards the city afflicted by the serpents. And then, the king gave the signal: "Let each man send forth his young stork, to descend upon the serpents."

And they did.

The storks, driven by hunger, swooped down upon the serpents. They devoured them, every single one. With the serpents gone, the army turned its attention to the city itself. They fought, they subdued it, and, incredibly, they killed all its inhabitants. But here's the real kicker: not a single person from the besieging army died!

A evidence of the power of innovative thinking, and perhaps a little bit of divine intervention. Sometimes, the solution is closer than we think, just waiting for the right moment to take flight.

Full source
The Midrash of Philo 16:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Philo of Alexandria, a Jewish philosopher who lived in Egypt during the Roman era, did just that. He delved deep into the Torah, seeking hidden wisdom and allegorical interpretations. And in one particular passage, known as The Midrash of Philo 16, he offers a rather...anatomical interpretation.

Philo focuses on a seemingly simple phrase: "in the side." He interprets this as referring to a human building, a structure – our own body. And what's this "door in the side?" Well, according to Philo, it's where "all the excrements of dung are cast out." Yes,

Why is this important? Why did the Creator put that door where it is?

Philo, echoing thoughts attributed to Socrates (who, he suggests, may have even learned them from Moses himself!), believes it's all about decency. Imagine, he muses, if we had to constantly witness the full, unadulterated appearance of our bodily waste. Disgusting. So, the Creator, in His infinite wisdom, placed the exit points "back out of the reach of the sense." He surrounded them with the "back and posteriors," those "hills" that shield us from the less pleasant aspects of our biology. And the buttocks? Philo notes they are "made soft for other objects." Ahem.

That even the placement of our bodily functions reflects a divine concern for our sensibilities. It’s not just about biology; it’s about aesthetics, about shielding us from things that might diminish our experience of the world.

Of course, we might chuckle at Philo's rather...direct language. But beneath the anatomical details lies a deeper message: that everything, even the seemingly unglamorous aspects of our existence, has a purpose and a design. Everything is part of a larger, more meaningful whole. Maybe, just maybe, the next time you're pondering the mysteries of the universe, take a moment to appreciate the wisdom hidden in the most unexpected places – even "in the side."

Full source