The Serpent

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“Hashem sent the fiery serpents against the people and they bit the people. A large multitude of Israel died” (Bamidbar 21:6).

Why did Hashem send serpents as a punishment? The Medrash Tanchuma says, “Let the snake that was the first to speak lashon hara come and exact retribution from those who still speak lashon hara.” Another reason cited is, “Let the serpent that eats many species and has but one taste in its mouth, exact retribution from those who eat one species [the manna] and taste many species,” for they did not acknowledge the kindness of Hashem.

The Mesikus HaTorah asks about the change in the description of the Jewish people. First the pasuk says that the serpents bit “ha’am – the people” and then it says, “a large multitude of Israel” died.

Second, the pasuk tells us (21:7) that the people asked Moshe to pray to Hashem that He remove the serpent, in the singular. We have learned (ibid.) that numerous serpents were sent.

Lastly, why weren’t Moshe’s prayers effective, as they were when he prayed for the frogs to be removed from Pharaoh?

The Chofetz Chaim explains that the transgression in this context is lashon hara (slander), as it says (21:5), “the people spoke against Hashem and Moshe ….” When one sins, he creates a prosecuting angel whose mere presence before the Heavenly Court suffices to indict the individual. In contrast, when one speaks lashon hara the prosecuting angel that is created has the power of speech, and he is permitted to speak and verbalize the exact nature of the individual’s transgression.

The Medrash states that Hashem is unwilling to spare individuals who speak lashon hara; it would be prudent for them to refrain from speaking lashon hara in the first place. The Sifri cites the pasuk (Mishlei 21;23), “One who guards his mouth and his tongue guards his soul from troubles.”

The Chofetz Chaim illustrates this with the following: A wealthy person had a poor friend who lived in a village where a berserk dog ran wild through the streets, and his bite killed people. The rich man told his friend, “Please, if you owe somebody money I will pay your debt. There is no need to hide from him. But you do have to hide from this wild dog that roams the streets, for I will not be able to save you if he bites.”

So, too, Hashem advises that we “hide” from the transgression of lashon hara, from which Hashem cannot save us, as the Zohar states (Shlach), “Hashem will forgive every aveirah except the sin of lashon hara.” Since the prosecuting angel has the power of speech, and can keep shouting, “Guilty, guilty!” the king cannot exonerate the accused individual.

The “people” were disciplined for their discontent, but “Yisrael” implies that their conduct was also rebellious, and they needed to be reproached because they spoke badly against Hashem and Moshe.

The reference to the prayers against the “serpent,” in the singular form, connotes its representation as the prosecutor. We learn (Erchin 15b) that the serpent is described as the “master of the tongue,” for just as the serpent has no benefit from biting (unlike other animals that eat their prey) so too the person who speaks lashon hara has no benefit from his malicious speech.

Hashem therefore instructs Moshe Rabbeinu (21:8), “Make yourself a fiery serpent and place it on a pole, and it will be that anyone who was bitten will look at it and live.” Our sages ask (Rosh Hashana 29a), “Did the serpent kill or preserve life?” Rather, when the Jewish People turned their eyes upward, and subjected their hearts to their Father in Heaven, they were healed.

The Chofetz Chaim constantly spoke of the importance of guarding one’s speech, and dedicated his life to publishing many sefarim on that topic, and mitzvos between man and his fellow man in general.

At a large gathering of rabbanim in Moscow, a decision was made to select a committee of seven rabbis who would oversee the Jewish communities of Europe, to deal with the various issues that arose vis-à-vis spiritual challenges as well as with regard to representation at the government level. Obviously, the Chofetz Chaim was chosen to head the committee.

However, when the Chofetz Chaim heard of this development, he quickly ran to the director of the event to voice his displeasure, and requested to be excused from the position.

The director was shocked. Fully cognizant of the prestige of the Chofetz Chaim he felt this was an important role for the Chofetz Chaim to fill.

“Why, Rebbi?” he protested. “This is a very important position that will have a far-reaching impact.”

The Chofetz Chaim said: For years I have shunned speaking ill or unkindly of any Jew. If accept this position, however, it would mean that I would have to opine about the candidates that were being chosen to join the committee.”

“That can easily be solved,” said the director. “You would only speak about the ones we should appoint, not the ones who are not worthy of this position.”

“That will not work,” said the Chofetz Chaim, “Because when I speak of those who are worthy to join the committee, everyone will understand that the others were not suitable to be chosen.”

“Respectfully,” challenged the director, “I know that in Radin, where you live, they appointed a rav. Certainly, a number of candidates were being considered for the position. Did they not ask you whom they should appoint?”

“Truthfully,” responded the Chofetz Chaim, “during that time I intentionally left town and was traveling outside the city, in order that my opinion could not be asked when they were appointing the rav.”

To regenerate means to restore, renew, or revive something that has been damaged, worn out, or depleted. It can refer to physical regeneration, such as cells or tissues regrowing, or metaphorical regeneration, such as reviving a sense of purpose or motivation.

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