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Dear Yeshiva Family:
In this week's parshah, Klal Yisrael was attacked by a plague of poisonous snakes as a result of complaining about their daily food portions, the "Mon." Moshe Rabbeinu is told to immediately place a copper snake onto a staff and hold it high for everyone to look up to and see. Those who stared at the image of the snake on the staff would be healed and survive.
(Interestingly, the connection between this incident and the "rod of Asclepius," the widely recognized symbol of medicine, is too obvious to miss. However, when I checked Wikipedia in 2017 for the source of this symbol, there was no mention of this biblical incident. I took it upon myself to add to the Wikipedia entry, noting that some attribute the origin of this symbol in medicine to Moshe Rabbeinu. This update remained in the official entry on Wikipedia for several years. Unfortunately, upon checking recently, I found that my contribution has been reverted, and the entry now attributes the symbol solely to Greek mythology.)
The Gemara in Rosh Hashana (29a) states that it is of course not the staring at the snake that caused the healing; rather, it was the cause for one to look up at the Heavens and turn his tefillos to Hashem, and Hashem did the healing. However, this begs the question: if it was only a tool used to help people to gaze heavenward, then why use the symbol of a snake? Granted, flashing neon arrow directing people upward did not exist, but of all symbols available, why specifically use the snake, the creature that was causing the current problem and one that typically invokes fear?
The Ramban (21:9) explains this was not just a directional sign to look up; there was a very blatant message that Hashem was sending Klal Yisrael. One should not think that it was the plague of snakes that was doing the killing; rather, it is the sin that kills. The Ramban even explains how naturally looking at the snake should have made the problem worse, but Hashem specifically employed the image of a snake, typically a symbol of danger, to demonstrate that by addressing the root cause—sin—one could find healing. Thus, the snake was selected to point skyward, illustrating that the resolution lay not in the snake, but in addressing the spiritual malady.
There is a similar Gemara in Berachos (33a) which relates a story of a large snake that was terrorizing a town. Rav Chanina ben Dosa came and put his foot in the snake's lair, the snake came and bit Rav Chanina's foot and the snake immediately died. Rav Chanina commented we see it is not the snake that kills, but rather, the underlying issues of sin that cause one to be susceptible to sin.
Recent tragic events in the Jewish community have left us all deeply shaken. A mother, struggling with mental illness, was arrested for tragically stabbing and drowning her two children. In a separate incident, also in New Jersey, a man was brutally murdered by another individual with evident instability. These cases are particularly shocking due to their rare and unsettling nature. While we are sadly accustomed to more common tragedies such as sudden deaths, car accidents, and the daily heart-wrenching loss of young soldiers, instances of murder, especially filicide, stand out as exceptionally distressing. How are we to process and respond to such harrowing news?
In times like these, we turn to the Torah for guidance, drawing lessons from its examples. Certainly, performing appropriate hishtadlus i.e. taking practical steps, is necessary. Just as we would call upon a skilled snake catcher to address a plague of venomous snakes, addressing the immediate crisis is essential. However, true resolution lies in addressing the underlying issues. Similar to how combating a communal drug problem requires more than just dealing with its symptoms, we must confront the deeper societal and individual challenges that contribute to such tragedies. Merely treating symptoms without addressing root causes is akin to an endless game of whack-a-mole.
There has been a strong push to respond to these instances by focusing on mental health awareness. While there is a rightful emphasis on reducing the stigma surrounding mental health issues—a crucial step to prevent unnecessary suffering and ensure individuals feel comfortable seeking help— and our community should continue to do all it can to provide education about mental health and access to mental health screenings and support services, psychological and psychiatric evaluations, etc., but this alone is insufficient and it is comparable to reacting by treating a symptom. We must also focus on deeper introspection and spiritual improvement. Our primary response should be to look heavenward and seek ways to enhance ourselves and our communities. Each of us has areas in which we can strive for personal growth, whether in guarding our eyes, engaging in Torah study, or refraining from lashon hara. A collective movement towards self-improvement can have a transformative impact to take away the stigma of mental health and those are the lessons to be learned.
Yes, I am saying that while we do not know the ways of Hashem, and we certainly cannot predict them, if we were to all improve then it is possible that these things would not happen. Yes, this is practical.
This should similarly be our response to the recent astronomical surge in anti-Semitic attacks and rhetoric which make one feel scared just going to Shul. Certainly, we must ensure the physical security of shuls and the neighborhood, as we must do our hishtadlus. But more so, we must look at how we can avoid the problem, by improving our commitment in our religious life. It is not the snake that kills but the sin!
In our times we no longer have nevi'im, or prophets, to explicitly guide us on where we need to improve. However, just as the Gemara in Rosh Hashana did not specify the exact nature of the problem, but instead urged us to look heavenward, and as the Ramban taught us to acknowledge that life and death are in Hashem's hands—and by doing so, people were healed—this instructs us that even if there is no singular national issue to address, each of us must gaze at the copper snake and reflect on where we can personally improve. Rather than scrutinizing what others should do differently, whether our neighbors or the Shul down the street, each individual should focus on identifying his or her own areas for growth.
Of course, the challenge lies in the fact that we have been hearing these calls for introspection and repentance for nine months now, and human nature is to wane in focus as time goes on. But we cannot allow that to make us complacent. Trials sometimes endure for extended periods. Imagine if, in 1942, a rabbi had exhorted us to improve amidst the burning turmoil of Europe. Would we dismiss it as old news? Would we rush out after morning prayers without reciting Tehillim, or mumbling it casually at best? Challenges can persist, and it is our responsibility to rise to them.
It seems we are currently in a time when Hashem is urging us all to grow. Each person can engage in introspection and identify areas where they can improve their personal service. May Hashem grant us the wisdom and courage to confront these challenges, ultimately bringing an end to the need for these messages.
Have a great Shabbos!
Rabbi Moshe Revah Rosh HaYeshiva, HTC - Beis HaMidrash LaTorah moshe.revah@htc.edu | 
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