Musar su Deuteronomio 8:15

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.

The benediction we pronounce before eating bread, in which we thank G–d for making bread available, teaches us more than we suspect at first glance. The Talmud Berachot 38 debates whether the formula should be the one that has since been adopted, i.e. המוציא לחם מן הארץ, or whether the definitive article ה, should be omitted. Why does it matter so much which formula is used? Everybody agrees in the Talmud that the word מוציא means "brought forth." Rabbi Nechemiah feels that the word מוציא means that the bread has already been produced, whereas the other Rabbis feel that also the expression המוציא refers to bread that has already been brought forth, and they prove this from Deut. 8,15: המוציא לכם מים מחלמיש צור, "(The G–d) who brought forth water for you from the flinty rock." Rabbi Nechemihaim dalfin satah thinks that the meaning is "He is in the process of bringing forth." He proves this from the use of that word in Exodus 6,7: "who is about to bring you out of the labours of Egypt." [a verse that describes a situation prior to the Exodus. Ed.]