민수기 21:5의 Musar

First of all, the episode of the serpent, who spoke lashon hara of the Holy One Blessed be He and thereby brought death to the world. And (Bereshith 29:20): "If G-d will be with me and guard me," concerning which Chazal have said: "if He will guard me against lashon hara." And the episode of Joseph (Ibid. 37:2): "And Joseph brought their evil talk to their father," this being the catalyst of the descent of the Jews to Egypt. And (Shemoth 2:14): "In truth, the thing has become known" (see Rashi there and what we shall write below). There, too, (4:1) Moses our teacher, may peace be upon him, says: "But they will not believe me," and the Blessed L-rd counters (Ibid. 2): "What is this in your hand?" … (3) …and it became a serpent." Also there (6): "And, behold, his hand was leprous as snow." And (Ibid. 17:2): "And the people quarreled with Moses… (7) …over the quarrel of the children of Israel, etc." followed by (8): "And Amalek came and warred with Israel, etc." And (Ibid. 23:1): "You shall not bear a false report, which applies to both the speaker and the receiver [of lashon hara] (as we find in Makkoth 23a), followed by (2): "Do not be after many to do evil." And, in reference to the me'il [the outer robe of the ephod] (Ibid. 28:32): "A border shall there be to its mouth roundabout," and the entire section. And (35): "And its sound will be heard when he comes to the sanctuary, etc." And the entire section of Tazria and Metzora: the plague-spots of houses, the plague-spots of clothing, the plague-spots of men, (Vayikra 13:46): "Solitary shall he sit"— even outside of the camp of Israel. And his atonement— "chirping" birds. And (Ibid. 19:16): "Do not go talebearing among your people," (Ibid. 17): "Reprove, shall you reprove your neighbor, but you shall not bear sin because of him." And (Ibid. 25:17): "You shall not wrong, one man, his fellow," which relates to verbal wronging, which is also in the category of evil speech. And (Bamidbar 5:1): "And they shall send out of the camp every leper"— even if he were as great in Torah as Doeg. And (Ibid. 12:1): "And Miriam and Aaron spoke against Moses, etc." And the entire section of Shelach Lecha, which speaks about the spies. And (Ibid. 21:5): "And the people spoke against G-d and against Moses." And (Devarim 23:10): "When you go out as a camp against your foes, guard yourself against every evil thing [davar ra]," concerning which Chazal have said: "davar ra" may be read as "dibbur ra" [evil speech]. And in Tetze, the "giving out of an evil name [motzi shem ra]," and (Ibid. 24:9): "Remember what the L-rd your G-d did to Miriam, etc." And (Ibid. 27:24): "Cursed be he who smites his friend in secret," which refers to lashon hara. And it is known that all of the "cursings" were preceded by blessings; and they opened with blessing, saying: "Blessed is he who does not smite"— whence we derive that one who is heedful in this is blessed.

The line 18,7) ,ואל הבקר רץ אברהם) may be understood as parallel to the heavenly meat that the angels are reported as having fried for אדם הראשון, as reported in Sanhedrin 59. Abraham prepared the bread but did not serve it, since the time for manna which would be ground for the righteous in the heavenly region called שחקים was not yet ripe. Since Adam, however, had already been the recipient of meat from the heavenly regions before he sinned, Abraham saw no reason not to offer meat to these guests from heaven. The bread he prepared assumed a sacred character, seeing Abraham had been feeding the poor at all times, and the reason his descendants were found worthy to feed on heavenly bread was because of their ancestor Abraham's mercy. Unfortunately, the Israelites sinned when they made derogatory comments about the manna, describing it as לחם הקלקל, "bread that is lacking in substance" (Numbers 21,5). This heavenly bread will only appear again in the future that we have spoken of. The reason that