Actual Accounting

The Staff of Aesculapius or the asklepian, is a serpent-entwined rod wielded by the Greek deity associated with healing and medicine. In modern times, it is the predominant symbol for medicine and health care. We have its source in parashat Chukat, where we find the Jewish people feeling discouraged and complaining about the manna. Hashem sends fiery serpents against Am Yisrael, and when the snakes begin biting them, many die. The people come to Moshe with remorse and beg him to pray for them. Hashem instructs Moshe Rabbeinu to place a copper serpent on top of a pole - when those who were bitten would look up at it, they would live. (Bamidbar 21;5-9) The parshanim are troubled as to why there was a need to make this serpent. After all, it seems the Jews had already done teshuvah by admitting their sin! What was the purpose of this representational figure?

Chazal (Rosh Hashanah 29a) understand that its purpose was to further deepen the teshuvah process initiated by the people. By gazing at the serpent displayed overhead, they were directed to look toward the heavens and commit themselves more fully in the service of Hashem. The symbolic nature helped them internalize the important lesson that snake venom does not kill, rather, it is sin that forms the consequence.

A fascinating insight into this episode is found in the writings of the Chatam Sofer. He explains that when the Jews asked Hashem to remove the snakes, they were asking to remove the primordial snake from within them. They wanted Hashem to take away their yetzer hara so they would not come to sin repeatedly. Hashem’s response was the directive to make a snake and raise it on a staff, thus teaching the people the secret in overcoming the yetzer hara. To avoid sin, one must look it in the eye and identify the allure. Only when we determine the pitfalls and understand the ramifications of our actions, can we come to dedicate ourselves completely to the Will of Hashem.

Rav Kaufman in Mishchat Shemen sees a continuation of this theme toward the end of the parashah where we learn of the war against Sichon and Og. It is noted in Sefer Iyun Tefilah, that Dovid Hamelech references this war twice in the Hallel Hagadol. “Ve’natan artzam le’nachalah … nachalah le’Yisrael avdo - And [He] presented the land as a heritage … a heritage for Israel His servant. ” (Tehillim 136;21-22) What is the meaning of the dual allusion? Hashem forbade Am Yisrael from doing battle with Amon and Moav so He first gave their land to Sichon. Once Sichon was in possession of those lands, the Jews were able to conquer it and subsequently rule the territory originally belonging to Amon and Moav. One can imagine how proud Sichon must have felt in his victory over Amon and Moav. Yet, it was short lived, as he was only a pawn in the Hand of Hashem.

“Al ken yomru ha’moshlim, Bo’u Cheshbon tibaneh ve’tikonen ir Sichon – The minstrels therefore say: Come to Cheshbon! Let Sichon’s city be built and established.” (Bamidbar 21;27) Chazal teach us here to do an accounting, a cheshbon of the world. Recognize and ascertain what motivates our choices and decisions. As we strive to live in accordance with what Hashem wants from us, we can hope to take part in Hashem’s master plan for only good things.

Ra'anana