Frequently Asked Questions
Q: What does it mean that Moshe and Aharon came before the Tent of Meeting?
A: According to Rashi, this verse describes Moshe and Aharon approaching the Mishkan (Tabernacle) to communicate with Hashem. The 'Tent of Meeting' was the place where Moshe would receive divine instruction, emphasizing the importance of seeking guidance in a sacred space.
Q: Why is the Tent of Meeting mentioned in this verse?
A: The Tent of Meeting (Ohel Moed) was the central place of worship and connection with Hashem in the desert. The Talmud (Yoma 72b) teaches that it symbolizes the ongoing relationship between Hashem and the Jewish people, where Moshe and Aharon served as intermediaries for divine communication.
Q: What lesson can we learn from Moshe and Aharon approaching the Tent of Meeting?
A: The Midrash (Bamidbar Rabbah 18:5) highlights that leaders must seek divine wisdom before making decisions. Just as Moshe and Aharon approached the Mishkan for guidance, we should also turn to Torah and prayer when seeking direction in our lives.
Q: How does this verse apply to us today?
A: The Rambam (Hilchot Tefillah 1:1) explains that while we no longer have the Mishkan, our synagogues are considered 'miniature sanctuaries.' Like Moshe and Aharon, we should approach places of worship with reverence and a desire to connect with Hashem through prayer and Torah study.
Q: Why were both Moshe and Aharon needed to approach the Tent of Meeting?
A: Rashi (on Shemot 6:26) notes that Moshe represented prophecy and leadership, while Aharon represented the priesthood. Their joint approach teaches the importance of unity between different roles in serving Hashem—both Torah leadership and divine service are essential for the Jewish people.
Context in the Torah
The verse appears in Bamidbar (Numbers) 20:6, during the incident of Mei Merivah (the Waters of Strife), when Moshe and Aharon approached the Ohel Moed (Tent of Meeting) after the people complained about the lack of water. This moment is pivotal, as it leads to Moshe and Aharon being denied entry into Eretz Yisrael due to Moshe striking the rock instead of speaking to it.
Rashi's Commentary
Rashi explains that Moshe and Aharon came before the Ohel Moed to seek divine guidance in response to the people's complaints. He notes that the phrase "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן" ("And Moshe and Aharon came") implies they entered together, emphasizing their unity in leadership during this crisis. Rashi also highlights that the Ohel Moed was the place where the Shechinah (Divine Presence) would communicate with Moshe, underscoring the gravity of their appeal.
Rambam's Perspective
Rambam (Maimonides), in Moreh Nevuchim (Guide for the Perplexed), discusses the nature of prophecy and divine communication. He explains that Moshe's approach to the Ohel Moed reflects the proper protocol for receiving divine instruction—seeking solitude and sanctity before receiving prophecy. This contrasts with the impulsive demands of the people, demonstrating the difference between Moshe's humility and their lack of faith.
Midrashic Insights
Halachic Implications
The Mishneh Torah (Hilchos Tefillah 1:4) discusses the sanctity of places designated for prayer and divine service, drawing a parallel to the Ohel Moed. Just as Moshe and Aharon approached the Ohel Moed with reverence, Jews are taught to treat places of prayer with similar respect, as they are modern-day conduits for connecting with Hashem.
Symbolism of the Ohel Moed
The Kli Yakar (R’ Shlomo Ephraim of Luntschitz) explains that the Ohel Moed symbolizes the constant presence of Hashem among Bnei Yisrael. By approaching it, Moshe and Aharon demonstrated that true leadership requires turning to divine wisdom rather than relying solely on human judgment, especially in times of crisis.