The Torah, in its unflinching honesty, shows us just that. Today, we're diving into a passage from Bamidbar Rabbah (Numbers Rabbah) 19, which explores the immediate aftermath of Aaron's death.
The verse we begin with is from Numbers 20:29: "The entire congregation saw that Aaron had perished, and they wept for Aaron thirty days, the entire house of Israel." But the Midrash, a method of interpreting scripture that unearths deeper meanings, asks a crucial question: what exactly did they see?
According to Bamidbar Rabbah, when Moses and Eleazar came down from the mountain without Aaron, the people were... skeptical, to say the least. They demanded, "Where is Aaron?" When told of his death, their response was laced with disbelief and a hint of accusation: "How could the angel of death harm him, a person who stood against the angel of death and stopped him?" This is a direct reference to Numbers 17:13, where Aaron's actions halted a plague.
The people were on the verge of violence, threatening to stone Moses and Eleazar if they didn't produce Aaron. Can you imagine the pressure? Moses, in a moment of desperation, turned to prayer. "Master of the universe, deliver us from suspicion!" And in that moment, the Holy One, blessed be He, opened the cave where Aaron had died, revealing the truth to the entire congregation. "The entire congregation saw that Aaron had perished." It wasn't just about witnessing death; it was about dispelling doubt and restoring faith in Moses' leadership.
But the story doesn't end there. The Midrash then connects Aaron's death to another event: an attack by the "Canaanite, king of Arad" (Numbers 21:1). The text explains that with Aaron's passing, the protective "clouds of glory" dissipated, leaving Israel vulnerable, "like a woman whose hair is exposed." This imagery is powerful – a loss of divine protection, a sense of being exposed and unsafe.
Who was this "king of Arad"? The Midrash identifies him as Amalek. But why the different name? Here's where it gets interesting. Israel was forbidden from warring against the descendants of Esau, and Amalek was a grandson of Esau. So, God essentially said, "This one is not prohibited for you like the children of Esau. It is for you like the Canaanites, in whose regard it is stated: 'You shall utterly destroy them' (Deuteronomy 20:17)." Hence, the "Canaanite" label.
Bamidbar Rabbah emphasizes that Amalek was always a "chastising whip" for Israel, appearing when they faltered in their faith. Remember when they asked, "Is the Lord in our midst?" (Exodus 17:7)? Immediately, "Amalek came" (Exodus 17:8). This pattern repeats itself, highlighting the connection between spiritual vulnerability and external threats. As Ginzberg's Legends of the Jews elaborates, Amalek represents a constant challenge to Israel's faith and commitment.
The passage concludes by noting that after Aaron's death, the Israelites traveled "seven journeys in reverse." This detail, seemingly minor, reveals the profound impact of Aaron's loss. They were not just grieving; they were disoriented, losing their way both physically and spiritually. The verses in Deuteronomy 10:6 and Numbers 33:30-39 are closely examined to prove this point.
So, what can we take away from this intricate tapestry of grief, vulnerability, and attack? Perhaps it's a reminder that loss can expose our weaknesses, making us susceptible to external threats. But it's also a testament to the resilience of the human spirit, and the enduring power of faith, even in the face of profound sorrow. It reminds us that even when the protective clouds seem to dissipate, the potential for renewal and strength remains.