12/3 wnlp

From The Wanderings of Benei Yisrael in the Desert By Rav Yaakov Medan

But what is the "statute" that is referred to as having been given at Mara? To our understanding, the word "statute" (chok) is meant here as a specified measurement - particularly, a specified ration of food. When the waters of the well were sweetened, God established a "chok" - a ration, or measure - as to how much water each person was entitled to draw for himself, for his family, and for his cattle. If no ration were determined per person from the waters of the well, it is difficult to describe the chaos that would have ensued when 600,000 thirsty people, after three days of wandering in the desert, were to grab water for themselves, their families, and their cattle. The "chok" (= ration) required "mishpat" - i.e., an actual rule as to the ration of each family. At Mara, the group of slaves who had just been freed and who did not recognize each other and their rights, faced their first test of mutual respect, consideration for others, and - especially - discipline. All of these are fundamental, elementary concepts on the road to building a properly-run society and nation; they are elementary concepts on the road to freedom. The test of freedom is not whether a person is able to do whatever he wishes, but rather whether he is able to act in accordance with his will, out of free choice, but at the same time - to remain a human being, in the moral and cultural sense of the word. Therefore, this is also the test of a free society and of a free nation.......

We may add further: the test of gathering a set measure of manna was not an easy one. In two separate places the Torah praises the taste of the manna: "Its taste was like a wafer with honey" (16:31); "its taste was like an oil cake" (Bamidbar 31:8). At the same time, the Torah states: "He afflicted you and made you hungry, and fed you with the manna, which you had not known" (Devarim 8:3). A comparison of the sources leads us to conclude that although manna was good and tasty, it was provided in small measure, which was enough for survival but not enough to fill one's stomach; it did not give a feeling of satiety. If we add to the sense of hunger - which was experienced also by the elderly, the children, and the sick - the fact that it was forbidden to keep any of the manna aside even for emergencies, we may begin to understand the extent of the test involved in "gathering by measure." The purpose of this measure was "statute and judgment": to enable everyone to gather and to eat in equal measure, not to allow a situation in which "may the best (strongest) man win."

Why did Bnei Yisrael complain about the Mann? What was really
bothering them? Or in other words, what was the cause of the sin of
Bnei Yisrael?
Why were Bnei Yisrael punished with poisonous snakes?
Why did Hashem have Moshe make the Nachash Hanechoshet instead of devising some other method of healing the people?
The midrashim address all of these questions, some more directly than others.
When Hashem told Moshe to make the snake, Hashem him to make a "saraf", which is another word for a venomous snake. As serpent and snake are synonymous, so too are "nachash" and "saraf". Nowhere did Hashem mention of what material the snake should be made. Two different midrashim address the question of why Moshe chose to make
the snake out of bronze.
The Midrash Hagadol writes, " Moshe said to himself, if it was to be
made of gold or of silver then Hashem would have said. He only said
"saraf". What is put into the fire and burns ?("saraf" also means "burned",
which is the reason a venomous snake is called a "saraf")? Bronze. Therefore Moshe made the Nachash Hanechoshet."
"Rabbi Yudin in the name of Rabbi Ayvo said: 'A wise man hears
and adds a lesson (Mishlei, 1:5)' This is Moshe. Hashem told Moshe,
'Make for yourself a saraf', and He did not elaborate. Moshe said: If I
make it out of gol d then one sound does not fall upon (apply to) the
other sound (ein lashon zeh nofel al lashon zeh). If I make it out of silver
then one sound does not fall upon the other sound. Rather, I will make it
out of bronze, one sound falling upon the other (Nachash Nechoshet).
[Braishit Rabba 31:8]"
These two midrashim present two different perspectives of the purpose of the Nachash Hanechoshet. According to the Midrash Hagadol it was made of nechoshet in order to stress the idea of "saraf". Forged
bronze has a burnt look. According to Braishit Rabba it was made of nechoshet to stress the idea of "nachash", as the two words sound alike.
What do these two symbols represent?
There are three sins that can be attributed to Bnei Yisrael based on the Torah's account, and three different midrashim propose each as their main sin.
"And they traveled from Hor Hahar towards Yam Suf in order to bypass the Land of Edom, and the soul of the people grew short with the way. [Bamidbar 21:4]" Rashi writes: "The travails of the travel became
difficult for them. They said: Now we were close upon entering the land. So did our fathers turn back (After the Chait HaMraglim Hashem commanded them to turn around and travel towards Yam Suf.) and they lingered thirty eight years. [in the desert] Therefore their souls became short with the

travails of the way."
The first sin attributable to them is a lack of faith in Hashem. They did not trust Hashem enough to move back into the desert. In thiscontext their complaint, "there is no bread and there is no water and our souls despise the "light bread" (Mann) [Bamidbar 21:5]" is an expression of their desire to enter the Land of Israel and not be stuck for
a long time in the desert more than it is actually a sign of displeasure with the Mann.
"Rabbi Yudin says, the snakes that the Anan (the Ananei Hakavod, the protective Clouds of Honor that surrounded Bnei Yisrael in the desert until the death of Aharon Hakohen) used to burn, and make ofthem a fence around t he camp in order to let them know of the miracles that Hashem did for them, those snakes He sent upon them. [Tanchuma
Chukat 19]"
The sin of Bnei Yisrael was their lack of faith in Hashem. The punishment of the venomous snakes was midah k'neged midah - measure for measure. When they didn't trust in Hashem, then Hashem did not
help them, and the very snakes that at one time proved Hashem's trustworthiness became the vehicle of their punishment.
Their cure was the Nachash Hanechoshet because it was a symbol of not only the snakes which were terrorizing them, but also a reminder of the burnt snakes which used to surround their camp, reminding them of
Hashem's care for them.
"And the people spoke against Hashem and against Moshe, why did
you bring us up out of Mitzrayim to die in the desert? There is no bread
and there is no water and our souls despise the "light bread" (Mann)
[Bamidbar 21:5] " Two possibilities present themselves as the sin of the
people. Both are not what they wanted, which was to enter Eretz Yisrael,
but rather the way they expressed themselves.
"What did Hashem see [that caused Him to decide] to punish them
with snakes? The snake was the first to speak Lashon Hara, and he was
corrupted, and they did not learn from him and spoke Lashon Hara
against Hakadosh Baruc h Hu. Let the snake who began with Lashon
Hara come and repay those who speak Lashon Hara. [Tanchuma Chukat
19]"
"Why did Hashem punish them with snakes? The snake, even were
he to eat all of the delicacies in the world, they would turn to dust in his
mouth, as is written, 'And the snake, dust is his bread. [Yeshaya 65:25]'
These (Bnei Yisrael) eat the Mann which transforms to many tastes, as
is written, 'And He gave to them their request, and their desires brought
to them. [Tehillim 106:16]', and it is written, 'These forty years Hashem
your G-d was with you, you lacked nothing. [Dvarim 2:7]' Let the snake
come who eats a variety of foods and in his mouth there is a different
taste, and repay those who eat one food (the Mann) and taste many
foods. [Tanchuma Chukat 19]"
Neither of these two sins were sins because of what they asked for,
but rather because of the way they expressed themselves. They didn't
show respect for Hashem and for Moshe. They didn't show gratitude for
the Mann. They were punished midah k'neged midah by the snakes.
Their cure was the Nachash Hanechoshet because it was not only a
symbol of their punishment but also a symbol of their sin. As a symbol
of their punishment, its form was that of a "saraf", a venomous snake. In
order to symbolize their sin, and lead them to teshuva, they needed to
identify it with the idea of "nachash". If it were to be made of gold or
silver it may have been called the "Saraf Hazahav" or the "Saraf
Hakesef". Therefore Moshe made it out of bronze, insuring its name as
Nachash Hanechoshet.