(Bamidbar 21:4): "And they journeyed from Hor Hahar by way of the Red Sea to go around the land of Edom, etc." It is known that this took place later, when "the dead of the desert" had already died out and they were close to entering Eretz Yisrael. But because of their making a detour of the land of Edom, who did not allow them to pass through their land, they thought, that G-d forbid, this might take many more years. This is what caused them to speak out and to be punished severely for it.
All this is an intimation of the end of the exile, when there will be found people who will also speak after this manner, and will, likewise be punished severely for it. Therefore, the man of heart will take great care in this regard, not to speak wrongly of the L-rd, G-d forbid.
2) (Ibid. 6): "and they bit the people." This always connotes the inferior ones," and this is followed by "and a large number died of Israel," [connoting the superior ones].
5) (Ibid. 8): "whoever was bitten": This implies, even one who was not so eminent. And this is followed by (9): "if the snake had bitten a man," [connoting an eminent man]! Also, in the beginning (8), re'iah ["seeing"] is written; and, afterwards, (9) habatah [gazing (intently)] is used.
We shall answer the questions in order: As to their saying "against Elokim and against Moses," they emulated in this, the primal serpent, who also spoke against the Holy One Blessed be He, who said that the reason the Holy One Blessed be He did not permit eating from the tree of knowledge was (Bereshith 3:5) "For Elokim knows that on the day you eat from it… you will be like elohim" [which Onkelos translates 'great ones'], wherefore He withheld this good [of eating] from you. Here, too, in giving you manna, He gave you "faulty bread," and He is destined to exact punishment of you through it [see Rashi], that your bowels will burst, when you are not meritorious; for He wishes to conduct himself with you according to the attribute of din. And, in truth, it was not so. For it was in His mercy and lovingkindness that He gave them bread from heaven, which contained no waste, the like of which he had not even given to our holy forefathers, as it is written (Devarim 8:3): "And He fed you the manna, which you did not know, and which your forefathers did not know, to make it known to you that not through bread alone shall a man live, but by all that issues from the mouth of the L-rd shall a man live." And he also wished to spare them exertion. For is it not known that the cloud of the L-rd dwelt among them, because of which it is written in the Torah (Devarim 23:13): "And a place shall there be for you outside the camp [outside the cloud of glory], and you shall go out there outside." Therefore, He gave them manna to eat, which produces no waste and which is absorbed into the organs, so that they would always be clean and pure, wherefore it is written thereafter (7): "because we spoke against Hashem" [connoting "mercy"], who gave us manna in His mercies.
(Ibid. 6): "And the L-rd sent against the people the fiery serpents [(which burn by their venom)]. This is because in their speaking they roused the primal serpent, who "prosecuted" them, as we find in the holy Zohar, Pekudai 26:9):
"There is a certain spirit which stands over all those who speak lashon hara, and when men stir up lashon hara or when one man stirs up lashon hara, then there is roused that unclean spirit above, which is called sachsuchah ("contention"), and it comes to repose on that rousing of lashon hara initiated by men, and it ascends above and thereby causes death, sword, and slaughter in the world through this rousing of lashon hara. Woe to those who awaken that evil spirit and do not guard their mouths and their tongues and pay no heed to this. They do not realize that upon this lower arousal there is contingent that higher arousal above, both for good or for bad, and all conspire to rouse that great serpent to prosecute the world — and all because of that rousing of lashon hara below."
That is why Hashem [(connoting "mercy")] sent among them the fiery serpents, to atone by their deaths for their speaking against Him and to have a portion in the world to come. And though, even without this, they were in a desert in which fiery serpents were found, as it is written (Devarim 8:15): "in the great, awesome desert of fiery snakes and scorpions," still, with all this, Divine Providence was with them that they not be touched by them. Not so now. For not only were they not guarded against them, but He incited them against them. And the incitement was only against the [common] "people," who were the principal speakers [of lashon hara], but there was no incitement against those who were in the class of "Israel." However, in any event, because of the great "prosecutor" above, protection was removed from all of them, and "a large number of Israel [also] died." This resolves the second question.
We shall now come to explain "And let Him remove from us the snake." They reflected that by their words they had aroused against themselves "the great prosecutor," the great snake, and [they said to Moses:] "Pray to the L-rd that He remove it from us," so that the plague cease entirely and the protection return as it was. And Moses heeded their words and prayed for them. (Ibid. 8): "And the L-rd said to Moses: 'Make for yourself a fiery serpent, etc.' That is, as to your asking that it be removed entirely, (that they be protected as at first and the snakes not touch them), it is impossible to seal its mouth altogether, that they be guarded as at first. But your prayer will avail for this: that from now on, I will not incite the snakes against them. And though they are nevertheless dangerous, "make a fiery serpent for yourself and place it on a high pole," that they can always reflect that it was their speech that aroused the serpent on high to prosecute them before the throne of glory, [as we find in Tanna d' bei Eliyahu, that the lashon hara one speaks ascends until the throne of glory, as it is written (Psalms 73:9): "They have placed their mouths in the heavens, etc."], and through this they will be humbled before the L-rd and He will have mercy upon them. This resolves the fourth question.
And now we shall come to explain the end of the verse, "Whoever was bitten will see the snake and live." It is well known that the words and acts of a man who is not very significant can cause harm only relative to the significance of his soul, as opposed to the words and acts of an eminent man, where the defect ascends to the higher worlds. This is the intent of "Whoever was bitten"; a man who is not significant, and is only in the category of "people," in which instance "if he sees it, he will live." That is, "seeing" alone and moderate reflection are sufficient for him. But, if the serpent bit "a man," an eminent man, who went astray [through lashon hara], and he thereafter gazed with intent and with deep reflection upon the fiery serpent on the pole, then, (a snake not biting in vain, so that he must have sinned [through lashon hara]), if he asks forgiveness of the L-rd, and takes upon himself not to repeat his offense in the future, "he shall live."
פָּרָשַׁת חֻקַּת
Chukath
וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם סוּף לִסְבֹּב אֶת אֶרֶץ אֱדוֹם וְגוֹ' (במדבר כ"א ד'). הִנֵּה יָדוּעַ, שֶׁזֶּה הָיָה בָּעֵת הָאַחֲרוֹנָה, שֶׁנִּשְׁלְמָה כְּבָר מִיתַת מְתֵי מִדְבָּר, וְהָיוּ קרוֹבִים לְהִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אַךְ עַל יְדֵי הַסִּבּוּב לְאֶרֶץ אֱדוֹם, שֶׁלֹּא נְתָנָם לַעֲבֹר בְּאַרְצוֹ, אָמְרוּ שֶׁחַס וְשָׁלוֹם יִמָּשֵׁךְ עוֹד הַרְבֵּה שָׁנִים, וְזֶהִוּ שֶׁגָּרַם לָהֶם לְדַבֵּר שֶׁלֹּא כַּהֹגֶן, וְנֶעֶנְשׁוּ מְאֹד עַל יְדֵי זֶה.
(Bamidbar 21:4): "And they journeyed from Hor Hahar by way of the Red Sea to go around the land of Edom, etc." It is known that this took place later, when "the dead of the desert" had already died out and they were close to entering Eretz Yisrael. But because of their making a detour of the land of Edom, who did not allow them to pass through their land, they thought, that G-d forbid, this might take many more years. This is what caused them to speak out and to be punished severely for it.
וְכָל זֶה רֶמֶז לְסוֹף הַגָּלוּת, שֶׁיִּמָּצְאוּ אֲנָשִׁים שֶׁיְּדַבְּרוּ שֶׁלֹּא כַּהֹגֶן גַּם כֵּן כָּזֶה, וַעֲבוּר זֶה יֵעָנְשׁוּ מְאֹד. וְעַל כֵּן הָאִישׁ הַנִּלְבָּב יִזָּהֵר מְאֹד בָּזֶה שֶׁלֹּא לְדַבֵּר תּוֹעָה עַל ה', חַס וְשָׁלוֹם.
All this is an intimation of the end of the exile, when there will be found people who will also speak after this manner, and will, likewise be punished severely for it. Therefore, the man of heart will take great care in this regard, not to speak wrongly of the L-rd, G-d forbid.
וַיְדַבֵּר הָעָם בֵּאלֹקִים וּבְמֹשֶה וְגוֹ, (שם ה'). יֵשׁ כָּאן שְׁאֵלוֹת רַבּוֹת:
(Ibid. 5): "And the people spoke against G-d and against Moses, etc." There are many questions here:
א. בִּתְחִלָּה כְּתִיב: "בֵּאלֹקִּים וּבְמֹשֶה", וְאַחַר כָּךְ כְּתִיב: "כִּי דִבַּרְנוּ בַּה"', הִזְכִּיר שֵׁם הֲוָיָה.
1) First it is written "against Elokim and against Moses," and then (7):"because we spoke against Hashem."
ב. מַהוּ שֶׁכָּתַב (שם ו'): "וַיְנַשְּׁכוּ אֶת הָעָם"? לָשׁוֹן זֶה מוֹרֶה בְּכָל מָקוֹם עַל הַגְּרוּעִים, וְאַחַר כָּךְ כְּתִיב (שם): "וַיָּמָת עַם רָב מִיִּשְׂרָאֵל".
2) (Ibid. 6): "and they bit the people." This always connotes the inferior ones," and this is followed by "and a large number died of Israel," [connoting the superior ones].
ג. מַהוּ שֶׁכָּתַב (שם ז'): "וַיָּסֵר מֵעָלֵינוּ אֶת הַנָּחָשׁ"? הָיָה לוֹ לִכְתֹּב אֶת הַנְּחָשִׁים, וְכִי נָחָשׁ אֶחָד הָיָה?
3) (Ibid. 7): "And let Him remove from us the snake." Should it not be the snakes? Was there only one snake?
ד. לָמָּה לֹא הוֹעִילָה תְּפִלָּתוֹ שֶׁל מֹשֶה לְהָסִירוֹ מֵעֲלֵיהֶם לְגַמְרֵי?
4) Why did the prayer of Moses not avail to remove them entirely?
ה. מַהוּ שֶׁכָּתַב מִתְּחִלָּה (שם ח'): "כָּל הַנָּשׁוּךְ"? מַשְׁמַע אֲפִלּוּ אָדָם שֶׁאֵינוֹ חָשׁוּב כָּל כָּךְ, וְאַחַר כָּךְ כְּתִיב (שם ט'): "וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ". וְגַם מִתְּחִלָּה כָּתַב לְשׁוֹן רְאִיָּה, מַשְׁמַע רְאִיָּה בְּעָלְמָא, וְאַחַר כָּךְ כְּתִיב הַבָּטָה, מַשְׁמַע בְּכַוָּנָה.
5) (Ibid. 8): "whoever was bitten": This implies, even one who was not so eminent. And this is followed by (9): "if the snake had bitten a man," [connoting an eminent man]! Also, in the beginning (8), re'iah ["seeing"] is written; and, afterwards, (9) habatah [gazing (intently)] is used.
וְנֹאמַר עַל רִאשׁוֹן רִאשׁוֹן. מַהוּ זֶה שֶׁכָּתַב מִתְּחִלָּה (שם ה'): "וַיְדַבֵּר הָעָם בֵּאלֹקִּים"? כִּי תָּפְשׂוּ מַעֲשֵׂה נָחָשׁ, שֶׁדִּבֵּר גַּם כֵּן עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר, שֶׁלְּפִיכָךְ לֹא הִרְשָׁה אֱלֹקִים לֶאֱכֹל מֵעֵץ הַדַּעַת. (בראשית ג' ה') "כִּי יֹדֵעַ אֱלֹקים כִּי בְּיוֹם אֲכָלְכֶם וְגוֹ', וִהְיִיתֶם כֵּאלֹקְים", [וּכְתַרְגּוּמוֹ: וּתְהוֹן כְּרַבְרְבִין]. לְפִיכָךְ מָנַע הַטּוֹב מִכֶּם. וְאַף כָּאן, מַה שֶׁנָּתַן לָהֶם הַמָּן הוּא לֶחֶם הַקְלוֹקַל, וְהוּא עָתִיד לְהִפָּרַע מִכֶּם עַל יָדוֹ [וּכְפֵרוּשׁ רַשִּׁ"י], שֶׁיִּתְפַּח בַּמֵּעַיִם כַּאֲשֶׁר לֹא יִהְיוּ זַכָּאִים כָּל כָּךְ, כִּי הוּא רוֹצֶה לְהִתְנַהֵג עִמָּהֶם בְּמִדַּת הַדִּין. וּבֶאֱמֶת לֹא כֵן הוּא, כִּי לְמַעַן רַחֲמָיו וַחֲסָדָיו נָתַן לָהֶם לֶחֶם מִן הַשָּׁמַיִם, שֶׁאֵין בּוֹ שׁוּם פְּסֹלֶת, מַה שֶּׁלֹּא נָתַן לֶחֶם הַזֶּה אֲפִלּוּ לָאָבוֹת הַקְּדוֹשִׁים. וּכְמוֹ שֶׁכָּתוּב (דברים ח' ג'): "וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם, כִּי עַל כָּל מוֹצָא" וְגוֹ'. וְגַם רָצָה לְמַעֵט לָהֶם טִרְחָה, שֶׁהֲלֹא יָדוּעַ, שֶׁעֲנַן ה' הָיָה שׁוֹכֵן עִמָּהֶם, וְכָתוּב בַּתּוֹרָה (דברים כ"ג י"ג): "וְיָד תִּהְיֶה לְךָ מִחוּץ [וּפֵרֵשׁ רַשִׁ"י: חוּץ לֶעָנָן] לַמַּחֲנֶה, וְיָצָאתָ שָׁמָּה חוּץ". וּלְפִיכָךְ נָתַן לָהֶם לֶאֱכֹל מָן, שֶׁאֵין בּוֹ שׁוּם פְּסֹלֶת, וְהָיָה נִבְלָע בָּאֵיבָרִים, וְיִהְיוּ תָּמִיד נְקִיִּים וּטְהוֹרִים. וְעַל כֵּן אָמְרוּ אַחַר כָּךְ (במדבר כ"א ז'): "חָטָאנוּ כִּי דִּבַּרְנוּ בַּה"', שֶׁהוּא מוֹרֶה עַל רַחֲמִים, שֶׁנָּתַן לָנוּ אֶת הַמָּן בְּרַחֲמָיו.
We shall answer the questions in order: As to their saying "against Elokim and against Moses," they emulated in this, the primal serpent, who also spoke against the Holy One Blessed be He, who said that the reason the Holy One Blessed be He did not permit eating from the tree of knowledge was (Bereshith 3:5) "For Elokim knows that on the day you eat from it… you will be like elohim" [which Onkelos translates 'great ones'], wherefore He withheld this good [of eating] from you. Here, too, in giving you manna, He gave you "faulty bread," and He is destined to exact punishment of you through it [see Rashi], that your bowels will burst, when you are not meritorious; for He wishes to conduct himself with you according to the attribute of din. And, in truth, it was not so. For it was in His mercy and lovingkindness that He gave them bread from heaven, which contained no waste, the like of which he had not even given to our holy forefathers, as it is written (Devarim 8:3): "And He fed you the manna, which you did not know, and which your forefathers did not know, to make it known to you that not through bread alone shall a man live, but by all that issues from the mouth of the L-rd shall a man live." And he also wished to spare them exertion. For is it not known that the cloud of the L-rd dwelt among them, because of which it is written in the Torah (Devarim 23:13): "And a place shall there be for you outside the camp [outside the cloud of glory], and you shall go out there outside." Therefore, He gave them manna to eat, which produces no waste and which is absorbed into the organs, so that they would always be clean and pure, wherefore it is written thereafter (7): "because we spoke against Hashem" [connoting "mercy"], who gave us manna in His mercies.
וַיְשַׁלַּח ה' בָּעָם אֶת הַנְּחָשִׁים הַשְּׂרָפִים (שם ו'). וְהוּא מִשּׁוּם שֶׁבְּדִבּוּרָם אִתְּעַר הַנָּחָשׁ הַקַּדְמוֹנִי וְקִטְרֵג עֲלֵיהֶם, וְכִדְאִיתָא בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְקּוּדֵי: אִית רוּחָא חֲדָא, דְּקַיְּמָא עַל כָּל אִנּוּן מָארֵי דְּלִישָׁנָא בִּישָׁא, דְּכַד מִתְעָרֵי בְּנֵי נָשָׁא בְּלִישָׁנָא בִּישָׁא, אוֹ הַהוּא בַּר נָשׁ דְּמִתְעָרֵי בְּלִישָׁנָא בִּישָׁא, כְּדֵין אִתְּעַר הַהוּא רוּחָא בִּישָׁא מְסָאֲבָא דִּלְעֵילָא, דְּאִקְרֵי סַכְסוּכָא, וְאִיהוּ שָׁארֵי עַל הַהוּא אִתְעָרוּתָא דְּלִישָׁנָא בִּישָׁא דְּשָׁארוּ בֵּהּ בְּנֵי נָשָׁא, וְאִיהוּ עָאל לְעֵילָא וְגָרֵים בְּהַהוּא אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא מוֹתָא וְחַרְבָּא וּקְּטָלָא בְּעָלְמָא. וַי לְאִנּוּן דְּמִתְעָרֵי לְהַאי סִטְרָא בִּישָׁא, וְלָא נָטְרֵי פּוּמַיְהוּ וְלִישַׁנְהוֹן וְלָא יָדְעֵי דְּהָא בְּאִתְעָרוּתָא דִּלְתַתָּא תָּלְיָא אִתְעָרוּ דִּלְעֵילָא, בֵּין לְטָב בֵּין לְבִישׁ וְכוּ', וְכֻלְּהוּ דֵּלָטוֹרִין לְאַתְעָרָא לְהַאי חִוְיָא רַבָּא לְמֶהֱוֵי דֵּלָטוֹרָא עַל עָלְמָא, וְכֻלְּהוּ בְּגִין הַאי אִתְעָרוּ דְּלִישָׁנָא בִּישָׁא וְכוּ'. עַד כָּאן לְשׁוֹנוֹ.
(Ibid. 6): "And the L-rd sent against the people the fiery serpents [(which burn by their venom)]. This is because in their speaking they roused the primal serpent, who "prosecuted" them, as we find in the holy Zohar, Pekudai 26:9):
יֵשׁ רוּחַ אַחַת, שֶׁעוֹמֶדֶת עַל כָּל אוֹתָם בַּעֲלֵי לָשׁוֹן הָרָע, וּמָתַי שֶׁמִּתְעוֹרְרִים בְּנֵי אָדָם בְּלָשׁוֹן הָרָע, אוֹ אָדָם אֶחָד שֶׁמִּתְעוֹרֵר בְּלָשׁוֹן הָרָע, אָז מִתְעוֹרֶרֶת אוֹתָהּ הָרוּחַ רָעה הַטְּמֵאָה שֶׁלְּמַעְלָה, הַנִּקְרֵאת סַכְסוּכָא, וְהִיא שׁוֹרָה עַל אוֹתָהּ הִתְעוֹרְרוּת שֶׁל הַלָּשׁוֹן הָרָע, שֶׁפָּתְחוּ בָּהּ בְּנֵי אָדָם, וְהִיא עוֹלָה לְמַעְלָה, וְגוֹרֶמֶת בְּזוֹ הַהִתְעוֹרְרוּת שֶׁל לָשׁוֹן הָרָע מָוֶת וְחֶרֶב וְהֶרֶג בָּעוֹלָם. אוֹי לְאוֹתָם שֶׁמְּעוֹרְרִים לְאוֹתוֹ צַד הָרַע וְלֹא שׁוֹמְרִים פִּיהֶם וּלְשוֹנָם וְלֹא חוֹשְׁשִׁים עַל זֶה וְלֹא יוֹדְעַים שֶׁבַּהִתְעוֹרְרוּת שֶׁלְּמַטָּה תְּלוּיָה הַהִתְעוֹרְרוּת שֶׁלְּמַעְלָה, בֵּין לְטוֹב בֵּין לְרַע וְכוּ', וְכֻלָּם מְקַטְרְגִים לְעוֹרֵר לְאוֹתוֹ נָחָשׁ הַגָּדוֹל, שֶׁיְּהֵא מְקַטְרֵג עַל הָעוֹלָם, וְהַכֹּל בִּשְׁבִיל אוֹתָהּ הַהִתְעוֹרְרוּת שֶׁל לָשׁוֹן הָרָע, כְּשֶׁנִּמְצֵאת הַהִתְעוֹרְרוּת שֶׁלּוֹ לְמַטָּה.
"There is a certain spirit which stands over all those who speak lashon hara, and when men stir up lashon hara or when one man stirs up lashon hara, then there is roused that unclean spirit above, which is called sachsuchah ("contention"), and it comes to repose on that rousing of lashon hara initiated by men, and it ascends above and thereby causes death, sword, and slaughter in the world through this rousing of lashon hara. Woe to those who awaken that evil spirit and do not guard their mouths and their tongues and pay no heed to this. They do not realize that upon this lower arousal there is contingent that higher arousal above, both for good or for bad, and all conspire to rouse that great serpent to prosecute the world — and all because of that rousing of lashon hara below."
וְעַל כֵּן שָׁלַח ה' [וּכְתִיב שֵׁם הֲוָיָה, כְּדֵי לְכַפֵּר עֲלֵיהֶם בְּמִיתָתָם עַל שֶׁדִּבְּרוּ עַל ה', וְיִהְיֶה לָהֶם חֵלֶק לָעוֹלָם הַבָּא.] בָּהֶם אֶת הַנְּחָשִׁים הַשְּׂרָפִים, וַהֲגַם שֶׁאַף בְּלֹא זֶה הָיוּ מְצוּיִים גַּם כֵּן בַּמִּדְבָּר נְחָשִׁים שְׂרָפִים, וּכְדִכְתִיב (דברים ח' ט"ו): "בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ, שָׂרָף וְעַקְּרָב" וְגוֹ', עִם כָּל זֶה הָיְתָה הַשְׁגָּחַת ה' שֶׁלֹּא הָיוּ נוֹגְעִין בָּהֶן, וְלֹא כֵן עַתָּה, שֶׁלְּבַד שֶׁלֹּא הָיוּ מְשֻׁמָּרִים מֵהֶם, אֶלָּא שֶׁגֵּרָה בָּם, וְעִנְיַן הַגֵּרוּי הָיָה רַק עַל הָעָם, שֶׁהֵם הָיוּ עִקַּר הַמְדַבְּרִים, וְעַל מִי שֶׁהָיָה בְּחִינַת יִשְׂרָאֵל לֹא הָיָה גֵּרוּי. אָכֵן מִכָּל מָקוֹם עַל יְדֵי הַמְקַטְרֵג הַגָּדוֹל שֶׁקּטְרֵג מִלְּמַעְלָה, נִסְתַּלְּקָה הַשְּׁמִירָה מִכֻּלָּם, וּמִמֵּילָא מֵת עַם רַב מִיִּשְׂרָאֵל גַּם כֵּן, וּבָזֶה סָרָה הַקֻשְׁיָא הַשְׁנִיָה.
That is why Hashem [(connoting "mercy")] sent among them the fiery serpents, to atone by their deaths for their speaking against Him and to have a portion in the world to come. And though, even without this, they were in a desert in which fiery serpents were found, as it is written (Devarim 8:15): "in the great, awesome desert of fiery snakes and scorpions," still, with all this, Divine Providence was with them that they not be touched by them. Not so now. For not only were they not guarded against them, but He incited them against them. And the incitement was only against the [common] "people," who were the principal speakers [of lashon hara], but there was no incitement against those who were in the class of "Israel." However, in any event, because of the great "prosecutor" above, protection was removed from all of them, and "a large number of Israel [also] died." This resolves the second question.
וְעַתָּה נָבוֹא לְבָאֵר מַה שֶּׁכָּתַב: "וַיָּסֵר מֵעָלֵינוּ אֶת הַנָּחָשׁ" (במדבר כ"א ז'), וְהַיְנוּ שֶׁהִתְבּוֹנְנוּ, שֶׁבְּדִבּוּרָם עוֹרְרוּ עֲלֵיהֶם אֶת הַמְקַטְרֵג הַגָּדוֹל, הַחִוְיָא רַבָּה (הנחש הגדול), שֶׁהוּא מְקַטְרֵג וְהוֹלֵךְ. הִתְפַּלֵּל לַה' וְיָסֵר מֵעָלֵינוּ אוֹתוֹ, וּמִמֵּילָא תָּסוּר הַמַּכָּה לְגַמְרֵי, וְתָשׁוּב הַשְׁמִירָה כְּשֶׁהָיְתָה, וְשָׁמַע מֹשֶה לְדִבְרֵיהֶם וְהִתְפַּלֵּל עֲלֵיהֶם. וַיֹּאמֶר לוֹ ה': "עֲשֵׂה לְךָ שָׂרָף" (שם ח'). הַיְנוּ שֶׁמַּה שֶּׁאַתָּה מְבַקֵּשׁ לְהָסִיר לְגַמְרֵי שֶׁיִּהְיוּ מְשֻׁמָּרִים כְּבַתְּחִלָּה וְלֹא יִגְּעוּ הַנְּחָשִׁים בָּהֶם, זֶה אִי אֶפְשָׁר, שֶׁכֵּיוָן שֶׁנָּתְנוּ כֹּחַ בְּדִבּוּרָם לְקַטְרֵג, אִי אֶפְשָׁר לִסְתֹּם פִּיו לְגַמְרֵי, וְשֶׁיִּהְיוּ מְשֻׁמָּרִים כְּבַתְּחִלָּה, אֶלָּא לְזֶה תּוֹעִיל תְּפִלָּתְךָ, מִכָּאן וָאֵילָךְ לֹא אֲגָרֶה בָּהֶם הַנְּחָשִׁים. וְאַף שֶׁמִּכָּל מָקּוֹם הֵם מְסֻכָּנִים, עֲשֵׂה לְךָ שָׂרָף וְשִׂים אוֹתוֹ עַל נֵס בַּגֹּבַהּ, הַיְנוּ שֶׁיִּתְבּוֹנְנוּ תָּמִיד, שֶׁבְּדִבּוּרָם עוֹרְרוּ אֶת הַשָּׂרָף הָעֶלְיוֹן, וְהוּא קִטְרֵג עֲלֵיהֶם לִפְנֵי כִּסֵּא הַכָּבוֹד [וּכְמוֹ דְּאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ, שֶׁהַלָּשׁוֹן הָרָע שֶׁהָאָדָם מְסַפֵּר הוּא עוֹלֶה עַד כְּנֶגֶד כִּסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (תהילים ע"ג ט'): "שַׁתּוּ בַשָׁמַיִם פִּיהֶם, ' וְגו'], וְעַל יְדֵי זֶה, יִהְיוּ נִכְנָעִים לַה', וִירַחֵם עֲלֵיהֶם. וּבָזֶה סָרָה הַקֻשְׁיָא הָרְבִיעִית.
We shall now come to explain "And let Him remove from us the snake." They reflected that by their words they had aroused against themselves "the great prosecutor," the great snake, and [they said to Moses:] "Pray to the L-rd that He remove it from us," so that the plague cease entirely and the protection return as it was. And Moses heeded their words and prayed for them. (Ibid. 8): "And the L-rd said to Moses: 'Make for yourself a fiery serpent, etc.' That is, as to your asking that it be removed entirely, (that they be protected as at first and the snakes not touch them), it is impossible to seal its mouth altogether, that they be guarded as at first. But your prayer will avail for this: that from now on, I will not incite the snakes against them. And though they are nevertheless dangerous, "make a fiery serpent for yourself and place it on a high pole," that they can always reflect that it was their speech that aroused the serpent on high to prosecute them before the throne of glory, [as we find in Tanna d' bei Eliyahu, that the lashon hara one speaks ascends until the throne of glory, as it is written (Psalms 73:9): "They have placed their mouths in the heavens, etc."], and through this they will be humbled before the L-rd and He will have mercy upon them. This resolves the fourth question.
וְעַתָּה נָבוֹא לְבָאֵר סוֹף הַפָּסוּק (שם): "וְהָיָה כָּל הַנָּשׁוּךְ" וְגוֹ', וְהוּא, כִּי הִנֵּה יָדוּעַ, שֶׁיֵּשׁ חִלּוּק בֵּין אֲנָשִׁים, שֶׁאָדָם שֶׁאֵינוֹ חָשׁוּב כָּל כָּךְ, מַעֲשָׂיו וְדִבּוּרָיו אֵינָם פּוֹגְמִים רַק לְפִי עֵרֶךְ נִשְׁמָתוֹ. מַה שֶּׁאֵין כֵּן אָדָם חָשׁוּב בְּמַעֲלָה, נוֹגֵעַ הַפְּגָם לְמַעְלָה בָּעוֹלָמוֹת הָעֶלְיוֹנִים. וְזֶהוּ שֶׁכָּתוּב: "וְהָיָה כָּל הַנָּשׁוּךְ", הַיְנוּ אָדָם שֶׁאֵינוֹ חָשׁוּב, וְהוּא רַק בְּמַדְרֵגַת עַם, "וְרָאָה אוֹתוֹ וָחָי". הַיְנוּ לְדִידֵהּ סַגִּי (לו די) בִּרְאִיָּה בִּלְבַד, וּבְהִתְבּוֹנְנוּת מְמֻצַּעַת, אֲבָל אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ, הַיְנוּ אָדָם חָשׁוּב שֶׁקִּלְקֵל, וְנָשַׁךְ הַנָּחָשׁ אוֹתוֹ. וְהִבִּיט, הַיְנוּ הַבָּטָה בְּכַוָּנָה וּבְהִתְבּוֹנְנוּת יְתֵרָה עַל הַשָּׂרָף הָעוֹמֵד לְנֵס, וְשֶׁאֵין הַנָּחָשׁ נוֹשֵׁךְ בְּחִנָּם, וּמִסְּתָמָא קִלְקֵל מִתְּחִלָּה וּמְבַקֵּשׁ מְחִילָה מֵה' עַל חַטָּאתוֹ וּמְקַָּבֵּל עַל לְהַבָּא, שֶׁלֹּא לַעֲשׂוֹת כֵּן, "וָחָי".
And now we shall come to explain the end of the verse, "Whoever was bitten will see the snake and live." It is well known that the words and acts of a man who is not very significant can cause harm only relative to the significance of his soul, as opposed to the words and acts of an eminent man, where the defect ascends to the higher worlds. This is the intent of "Whoever was bitten"; a man who is not significant, and is only in the category of "people," in which instance "if he sees it, he will live." That is, "seeing" alone and moderate reflection are sufficient for him. But, if the serpent bit "a man," an eminent man, who went astray [through lashon hara], and he thereafter gazed with intent and with deep reflection upon the fiery serpent on the pole, then, (a snake not biting in vain, so that he must have sinned [through lashon hara]), if he asks forgiveness of the L-rd, and takes upon himself not to repeat his offense in the future, "he shall live."