Toward the end of Parashat Beshalach, we read of the incident of Masa U-meriva, when Benei Yisrael angrily complained to Moshe about the lack of water in the wilderness of Sin.  Moshe turns to God and pleads, “What shall I do for this people?  Soon they will stone me!” (17:4).  God responds by instructing Moshe to bring his staff to a rock on Mount Chorev and strike the rock, which would then produce ample water for the people and their herds.           

Rashi (17:5), citing the Midrash Tanchuma, notes that in presenting His instructions to Moshe, God emphasizes the public aspect of this miracle: “Pass in front of the people…and take in your hand the staff…”  According to the Midrash, God here subtly – or perhaps not so subtly – criticizes Moshe for the way he formulated his desperate plea: “Pass in front of the people – and let us see if they will stone you.  Why did you speak disdainfully about My children?”  God specifically wanted Moshe to walk in front of the angry mob to demonstrate that they did not actually threaten him, and that he spoke too harshly about them. 

            The obvious lesson conveyed by the Midrash is the care we must take before casting allegations about our fellow Jews.  Moshe had good reason to feel exasperated upon hearing the people shout just weeks after the splitting of the sea and while receiving manna from the heavens each morning, “For what purpose did you take us from Egypt, to have me, my children and my cattle die from thirst?” (17:3).  And we could perhaps understand the fear that Moshe sensed as panic gripped the nation.  But Chazal teach us that one has no right to ascribe sinful intentions to a fellow Jew without a valid basis.  Even if a Jew has acted improperly, it is wrong to accuse him of actions he did not commit or evil intentions he does not harbor.  Benei Yisrael were wrong for speaking to Moshe the way they did, but this did not allow Moshe the right to assume that they would go so far as to cause him bodily harm.  We are not entitled to think of our fellow Jews any worse than what has been demonstratively proven.           

But there may also be a more general lesson that the Midrash seeks to teach in its critique of Moshe.  Namely, we mustn’t exaggerate or overreact when dealing with trying circumstances.  Moshe certainly faced a grave challenge that required God’s supernatural intervention, but his life was not in danger.  Panic and hysteria are rarely the solution to difficult situations.  Such situations call on us instead to retain our composure and think rationally in search of an effective response.  In today’s media-driven world, problems and issues are often sensationalized, to the point where “For what purpose did you take us from Egypt” becomes “They will soon stone me.”  Properly and seriously addressing important concerns does not require blowing them out of proportion, which in fact undermines our ability to think soundly and rationally.  Chazal here teach us to avoid the natural tendency to overreact and exaggerate the gravity of the vexing problems that we confront, both individually and communally.  Viewing them as what they are, and not anything more, will help us respond sensibly and responsibly and avoid desperate and extreme measures.