In Jewish tradition, there are moments where even MOSES, our greatest prophet, seems to do just that. to one of those fascinating instances from Bamidbar Rabbah 19.
The verse we're looking at is (Numbers 21:17): "Then Israel sang." But this isn't just about a song. According to this Midrash (rabbinic interpretive commentary), it's one of three times Moses essentially tells God, "You know, maybe we can do this a little differently."
The first instance touches upon the giving of the Torah. Moses asks God, essentially, how the Israelites were supposed to know right from wrong after the sin of the Golden Calf. They grew up in Egypt, surrounded by idolatry! God gave the Torah to Moses alone, as (Exodus 24:1) states, “To Moses, He said: Ascend to the Lord.” And when God gave the commandments, He said in (Exodus 20:2), "I am the Lord your God [elohekha]" – using the singular "your," implying it was directed to Moses alone, not the entire nation. Did they even know they were sinning?
God's response? "As you live, you have spoken well. You have taught Me. From now on I will speak with the expression: 'I am the Lord your God [eloheikhem].'" God acknowledges Moses' point and shifts the language to address the entire community.
The second instance involves the concept of inherited sin. God says in (Exodus 34:7), "Reckoning the iniquity of the fathers upon children." Moses challenges this, pointing out that many wicked men have righteous sons – Terach and Abraham, Ahaz and Hezekiah, Amon and Josiah, to name a few. Should the righteous suffer for their fathers' sins?
Again, God concedes. "You have taught Me," He says. "As you live, I am voiding My words and fulfilling your words." This principle is then enshrined in (Deuteronomy 24:16): "Fathers shall not be put to death for children, and children shall not be put to death for fathers." And God makes sure it's written in Moses' name, as we see in II (Kings 14:6): "As it is written in the book of the Torah of Moses that the Lord commanded..."
The third instance is perhaps the most striking. God initially commands Moses to attack SIHON, king of Heshbon, even if Sihon doesn't provoke war. (Deuteronomy 2:24) says, "Rise, and travel, and cross the Arnon ravine... begin taking possession, and provoke war with him." But Moses doesn't. He sends messengers instead, as described in (Deuteronomy 2:26).
God, again, says, "You have taught Me. As you live, I am voiding My words and fulfilling your words." This leads to the commandment in (Deuteronomy 20:10): "When you approach a city to wage war against it, you shall call to it for peace." And when Sihon refuses, God delivers him into their hands, as it says in (Deuteronomy 2:33), "We smote him."
But the story doesn't end there. Even those who hid in caves to ambush the Israelites were defeated. The Midrash says that God intimated to the mountain, and it crushed them, as it says in (Psalms 74:13-14), "You broke the heads of crocodiles on the waters. [You] crushed the heads of leviathan." To ensure that Israel knew the good God performed on their behalf, He distanced the mountains and the streams washed away the remains of the enemy, as in (Numbers 21:15), "The outpouring of the ravines."
This leads to the song of Israel, acknowledging God's miracles. But Moses, strangely, isn't mentioned in the song. He cries out, "Master of the universe, after all the miracles that You performed on their behalf, will I die at their hand?" He points out how he led them from the wilderness, giving them the Torah – a matana, or gift. Yet, it seems his death is now decreed. The Midrash interprets the place names in (Numbers 21:18-20) as alluding to Moses' fate: from Matana to Nachaliel (God became their heritage), then from Nachaliel to Bamot (from the ravine came death – mot), and finally to the canyon in Moab where he was buried.
So, what does it all mean? This passage in Bamidbar Rabbah paints a picture of a God who is not only all-knowing but also open to dialogue, even correction. It suggests a dynamic relationship between God and humanity, where even Moses, in his humility and wisdom, can offer insights that shape divine action. It reminds us that even the greatest leaders are not above learning, and that true leadership involves listening and adapting. It's a potent reminder that our understanding of God is not static, but a continuous process of discovery and refinement.
Another matter: “Then Israel sang” (Numbers 21:17) – this is one of three matters85The third matter relates to the vanquishing of Siḥon, which is first mentioned in Numbers 21:21–24. that Moses said before the Holy One blessed be He, and He said to him: You have taught Me. He said before Him: ‘Master of the universe, from where do Israel know what they have done?86Namely, from where could they have known that the golden calf was a sin. Did they not grow in Egypt, and all of Egypt are idolaters. When You gave the Torah, You did not give it to them, and they were not standing there, as it is stated: “The people stood at a distance” (Exodus 20:18), and You gave it only to me, as it is stated: “To Moses, He said: Ascend to the Lord” (Exodus 24:1). When You gave the commandments, You did not give them to them. You did not say: “I am the Lord your God [eloheikhem],”87“Your” in the plural. but rather: “I am the Lord your God [elohekha]” (Exodus 20:2).88“Your” in the singular. You said it to me. Did I, perhaps, sin?’ The Holy One blessed be He said to him: ‘As you live, you have spoken well. You have taught Me. From now on I will speak with the expression: “I am the Lord your God [eloheikhem].”’ The second, when the Holy One blessed be He said to him: “Reckoning the iniquity of the fathers upon children” (Exodus 34:7). Moses said: ‘Master of the universe, how many wicked men begot righteous men? Shall they be taking from the iniquities of their fathers? Teraḥ worshipped idols, and Abraham his son was righteous. Likewise, Hezekiah was righteous, and Aḥaz his father was wicked. Likewise, Yoshiya was righteous, and Amon his father was wicked. Is it appropriate for the righteous to be stricken for the iniquity of their fathers?’ The Holy One blessed be He said to him: ‘You have taught Me. As you live, I am voiding My words and fulfilling your words,’ as it is stated: “Fathers shall not be put to death for children, and children shall not be put to death for fathers” (Deuteronomy 24:16) – ‘and as you live, I will write them in your name,’ as it is stated: “As it is written in the book of the Torah of Moses that the Lord commanded, [saying: Fathers will not be put to death for children, and children will not be put to death for fathers]” (II Kings 14:6). The third, when the Holy One blessed be He said to him: ‘Wage war with Siḥon even if he does not seek to wage with you; you provoke war with him,’ as it is stated: “Rise, and travel, and cross the Arnon ravine; [see, I have placed Siḥon king of Ḥeshbon, the Emorite, and his land in your hand; begin taking possession, and provoke war with him]” (Deuteronomy 2:24). But Moses did not do so; rather, what is written: “I sent messengers” (Deuteronomy 2:26). The Holy One blessed be He said to him: As you live, I am voiding My words and fulfilling your words, as it is stated: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10). When Siḥon did not accept, the Holy One blessed be He toppled him before them, as it is stated: “We smote him” (Deuteronomy 2:33). Moreover, even those who concealed themselves in the caves to kill them, the Holy One blessed be He intimated to the mountain and it crushed them, as it is stated: “You broke the heads of crocodiles on the waters. [You] crushed the heads of leviathan” (Psalms 74:13–14). The folk proverb says: If you gave bread to a child, inform his mother. The Holy One blessed be He said: How will Israel know the good that I performed on their behalf? What did He do? He distanced the mountains from one another, and the streams in the ravines washed them out,89The streams washed the remains out of the caves where they were located. as it is stated: “The outpouring of the ravines” (Numbers 21:15). Israel was passing and reciting song: “Then Israel sang” (Numbers 21:17). Israel said: ‘It is incumbent upon You to perform miracles on our behalf, and it is incumbent upon us to bless and laud Your name.’ “Salvation belongs to the Lord. Your blessing is upon Your people, Selah” (Psalms 3:9). It was due to the water that the decree was issued against Moses, and he is not mentioned in the song. Moses said: Master of the universe, after all the miracles that You performed on their behalf, will I die at their hand? From the wilderness You gave them the Torah, as it is stated: “From the wilderness to Matana” (Numbers 21:18).90Matana means gift, referring here to the Torah. And it became their heritage [naḥalu] under my guidance, as it is stated: “And from Matana to Naḥaliel” (Numbers 21:19) – God became their heritage [naḥalu El]. And once it became their heritage, You decreed death upon me,” as it is stated: “From Naḥaliel to Bamot” (Numbers 21:19) – from the ravine [naḥal] came [ba] death [mot]. “And from Bamot to the canyon that is in the field of Moav” (Numbers 21:20), as it is stated: “He buried him in the canyon in the land of Moav” (Deuteronomy 34:6). Job said: “Who does not show favor to princes and does not prefer the wealthy over the poor, as they are all His handiwork” (Job 34:19).
