Why Are There So Many Theories About Moshe’s Sin?

Maybe the Torah stays vague not only to protect his honor, but because the sin was what he didn’t do.

Q. If Moshe Rabbenu’s sin wasn’t spelled out in the Torah out of respect, it seems to be counterproductive, because in the process, the commentaries compile 13 different suggestions to explain his sin?!

If we compare Moshe’s reaction in Bamidbar 20 (where he is punished) to a similar story in Shmot (17), we see there that when the people complained about G-d because of their thirst, Moshe immediately castigated them, as opposed to this week’s parsha, where he and Aharon run away and just fall on their face. Our rabbis feel that one who’s in a leadership position to rebuke and doesn’t, it’s as if he himself transgressed that very sin (Rama Y.D. 334, 48). Accordingly, the Torah accuses Moshe and Aharon for “lack of belief” and “rebellion”, because that was the sin of Israel which Moshe & Aharon didn’t stop, in addition to “not sanctifying G-d’s Name before Israel” (= bringing others to believe, see Tanchuma, Tazria 9). Accordingly, we understand why Aharon was also punished (for although he didn’t strike the rock, nor call the people “rebels” or most of the other sin suggestions), for he also didn’t rebuke the people, and why Yehoshua replaced them to lead Israel into the Land (because he and Calev excelled, in the Sin of the Spies, precisely in rebuking the masses). If so, the reason Moshe’s wrongdoing isn’t explicit, isn’t necessarily out of respect for him, rather because it’s not that he did anything wrong, but it’s what he didn’t (!) do- that he, and Aharon, didn’t rebuke Israel for their complaining, rebellion and lack of faith.