One of my favorite places to go for an evening bike ride in the summer months is a state park not too far from my home. This park, situated around a natural glacial lake, boasts campgrounds, a marina, public beach, golf course, vacation cabins, and a stunning English-tudor manner house lodge. Starting at the campgrounds I ride through the various areas of the park coming last to the manner house. At this point I always take a little break. Parking my bicycle, I walk to the rear yard of the manner house, to a terraced deck furnished with natural wood rocking chairs. Sitting there for a while I sip my bottled water and enjoy a fabulous view of the lake from the hillside upon which the Tudor mansion is built.
This past week, as I enjoyed this most familiar and enjoyable resting spot, I noticed a sign for a hiking trail, located in a wooded area just beyond the manicured lawn. Next to a large sign stating the name of the trail was a smaller sign with the familiar slogan; “tread lightly, take only pictures and leave only footprints”. These signs are very popular in many parks and trails throughout the United States being part of the “Leave No Trace” movement promoting outdoor ethics through the low impact use of public natural lands.
Ironically, it would seem that the Children of Israel through the leadership of Moses were the first to promote such eco-friendly traveling habits. In parashah Chukat, among the highly dramatic scenarios of Moses’ striking the rock, the subsequent judgment from HaShem, Aaron’s death upon the mountain, and the incident of the fiery serpents, is found Israel’s requests for travel through the regions of Edom (Numbers 20:14-17) and Ammon (Numbers 21:21-22). In both instances the emissaries of Israel promised that the people would “tread lightly” by not damaging “field or vineyard” and by abstaining from drinking water from the wells.
However, Rashi (citing Tanchuma) understands that the Jews promise was to abstain from drinking their own water (supplied through the miraculous well that followed them in their journeys) and eating the daily supply of bread from heaven. This is based on the unusual wording of the Hebrew in Numbers 20:17 and 21:22 in which the singular form of well, “be-er” (בְאֵר) is used to describe what Israel would not drink. In the most literal sense, the promise involved abstaining from “a well” and not from “every well” or numerous “wells” throughout the regions. Therefore, the singular “well” is understood to describe “Miriam’s Well” or the miraculous rock that supplied water to the people in their journeys.
By not partaking of the miraculous water supply (and by extension of the manna from heaven) the people’s focus would not be upon “treading lightly” but upon benefitting the economy of the region by paying for food and water while traveling there. From this Rashi extracts a Torah lesson in courtesy in which a guest should make practical efforts to benefit his host, especially regarding his livelihood if possible. [1]
Although this provides an inspiring and practical lesson, a difficulty seems to arise due to the fact that the bread and water Israel promised to abstain from were spiritual food and drink. Much is written in rabbinic literature regarding the spiritual benefits given to Israel through the manna and the water from the rock. In Talmud (Yoma 75b) Rabbi Akiva teaches that the manna was the “food of angels” which literally allowed Israel to partake of G-d’s presence through the veneer of food. The midrash speaks of the waters of Miriam’s Well having supernatural healing properties and also of creating a spiritual bond of intimacy between husband and wife as these waters were used as the mikvah to cleanse a woman after her time of menstruation. How could Israel so willingly set aside the benefits of such supernatural sustenance while traveling through regions of foreign lands? If anything, one would think that they would need supernatural assistance and the fortification it provided while traveling through areas filled with pagan peoples.
Both the manna and the miraculous well are considered two of ten things created at twilight prior to the first Shabbat, according to Pirkei Avot 5:8. The Maharal (Derek Chaim) explains that this twilight between the sixth and seventh days of creation was unique. It was an in-between time that was neither completely mundane (as the normal days of the week which were already created) nor completely holy (as the Sabbath which was about to be created). Therefore the ten things created at that time occupy a place of being more than mundane but still less than completely holy — containing some aspects of the natural world yet functioning in a supernatural way. [2] In this way they might be considered a connection between the mundane and the holy.
Commentators note that the first three of the ten things listed in Pirkei Avot as created at twilight are described as having “mouths”; the mouth of the ground (which swallowed Korah, Dathan and Abiram), the mouth of the well (the water giving rock in the wilderness), and the mouth of the donkey (Balaam’s). These initial items, described as “mouths” provide a general characteristic to the ten things as a whole. As unique creations these things have something to proclaim, just as the mouth which is the organ of speech. The items created at this special twilight require a response from man, even as words uttered from a human mouth also demand a response. A beautiful example of this is found in Chukat itself, as Israel is described as responding or “singing to” the miraculous well in Numbers 21:17.
With these thoughts in mind, the miraculous water and bread from heaven as two of the unique creations of twilight occupy a role of connecting the mundane with the holy by requiring a response from G-d’s children. Not only did the water and bread physically sustain the people it also was a means of spiritually elevating them.
Surely, if Israel had traveled through Edom and Ammon while still partaking of the miraculous water and manna day by day, they would have treaded lightly, leaving behind nothing more than temporary footprints in the dirt and sand. These pagan regions would have gone untouched, yet, they also would have gone without any benefit from Israel’s presence there. By abstaining from the water and manna, and purchasing food and water from the people of the region, Israel would have benefitted them through financial gain and also through human interactions with righteous individuals. Such deliberate involvement would have achieved the very purpose for the miraculous water and manna as Israel acted in a spiritually elevated way that went beyond the standard “just passing through” mentality.
Yeshua too, in referring to himself as a source of water, or “spiritual well” also demanded a response from people regarding this message of sustenance and life. When the Samaritan woman requested the water Yeshua spoke of, he instructed her to call her husband — not only revealing himself as a prophet but also providing opportunity for the people of her town to benefit from interaction with him (John 4). During the Feast of Tabernacles, in inviting the crowds who thirsted to come to him and drink, the promised outcome of such belief in him was not personal satiation or fullness, but the pouring out of such spiritual benefits as “streams of living waters” upon the entire world (John 7).
In the thinking of secular society, which focuses on the physical, the mantra of “live and let live” reigns supreme. The natural order is seen as an end in itself and therefore “leaving well enough alone” is the most ethical of concepts. Being careful to “not leave a trace” is seen as the highest good. Yet man was given the ability to elevate what G-d has created, by not only living in the garden but also by “tending” the garden as well. Such an opportunity requires deliberately getting involved in ways that bring benefit and blessing.
. . . . . . . .
As I relaxed in the natural wood rocker, a glacial lake stretching out before me and the soft scent of peonies filling the air, I realized the hour was growing late when the
mosquitoes began to bite. My usual 15-20 minute rest break during an evening bike ride at the state park this past Sunday had turned into almost an hour of contemplation, as the details of parashah Chukat in the context of the “tread lightly” trail sign– swirled around in my mind. Biking quickly back to the campground parking lot I began to pack up and was eager to return home before dark.
As I was about to get into the car, an older couple riding in a golf cart approached me. They introduced themselves as one of the campground hosts. With the campgrounds being mostly empty on this Sunday evening it became apparent that they were seeking out some conversation. At first I felt annoyed with all the chit-chat as the hour was growing late. It would have been easy for me to pardon myself, noting the darkening sky, and quickly leave. In doing so I would have achieved a truly “low impact” visit to the park, treading lightly in every way possible.
But instead I decided to stay for a while to talk with these relative strangers who enjoyed acting as hosts and were proud to be volunteers in this park. At the end of the conversation the couple informed me of their campsite location and invited me to stop by any time I came around for a bike ride. I didn’t leave the park until well after 9:30, but hopefully my little bit of deliberate involvement with the campground hosts that night left behind more than mere tire marks from my bicycle along the way.
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[1] Rashi as cited in, Rabbi Nosson Scherman, The Stone Edition Chumash, Mesorah Publications, Brooklyn, N.Y. 1994 p. 847.
[2] The Maharal as cited in, Mrs. Shira Smiles, Parshat Chukat: The Well of Miriam, available here
