The aish das notes that in Hashem's command to Moshe it say 'v'nasan meimav' - the stone will give forth its waters. When Moshe performed the miracle however, it does not say the rock gave its waters, rather Moshe took out the water.
The aish das uses this to explain the lack of kiddush Hashem that could have resulted from "yesh me'ayin" and in stead was 'yesh miyesh'.
I would like to bring out another point using his diyuk.
Some learn that the chet was the labeling of tzon kosho with "shimu na haMORIM. - Rebels.
Rabeinu Yonah says on the mishnah I'm ein ani li mi li - that if one does not arouse himself who will do it for him. Even if one hears the admonition of a great maggid, the firey words will only heat the listener temporarily. The listener must consciously apply the words to himself - whether from a mussar giant or a soft spoken vort he hears or sees in a sefer. THEN his inspiration can have a lasting affect.
Perhaps we can say if Moshe would have spoken to the rock it would be recognizable that the ROCK was giving forth its OWN waters. However, with the use of the staff it was understood that we respond only to the 'shtekin' - this does not represent any greatness in the listener, rather the strength of the leader.
The Ramban in his famous igeres to his son writes, "ka'asher takum min hasefer t'chapeis ba'asher lamadta I'm yesh bah davar asher tuchal l'kaimah". Don't assume the sefer to 'do its magic' upon you! SEARCH for something you've seen, that you can learn from and improve in!
Perhaps tah assumtion of Moshe that klall yisrael were rebels when he didn't see immediate improvement, he felt the rock too would only produce by his 'coersion' by 'raisng the shtekin'. However, truthfully, though the results may not be immediate or very recognizable, klall yisrael has the capability that the Ramban & Rabeinu Yonah write about. They can be 'ani li'. They can hear soft words of tochacha and arouse THEMSELVES to the task.
Yhe message here applies twofold. A rav, parent, or anyone in a position of guidance & leadership should not be discouraged that his words fall on deaf ears. - the rock was deaf too (see Rashi as this was part of the potential lesson to bearned from talking to the rock) and yet it would have produced its own waters when spoken to.
Secondly the recipient of the mussar should never rely on the assumption that he will have an automated response to words of tochacha. SEARCH in the words for something to apply to yourself. We can then be hopeful that this method of growth will reverse the decree of "lo saviu es hakahal hazeh el ha'aretz" & may Moshich bring us there b'mehairah b'yameinu.
