6 min read

The Bronze Serpent Moses Raised on a Pole in the Wilderness

Fiery serpents tore through the camp, so Moses raised a bronze serpent on a pole and told the bitten to lift their eyes and live.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Serpents Came Up Out of the Sand
  2. Moses Prayed and Heard a Strange Answer
  3. He Hammered the Snake from Bronze
  4. They Lifted Their Eyes and Were Healed

The first scream came from the edge of the camp, near the goat pens, and then there were too many to count. A woman stumbled out from between the tents holding her wrist against her chest as if she could press the heat back into the bone. Her skin had gone the color of a banked fire. Around her ankles the sand moved. It moved the way water moves, in ropes and coils, and where it touched bare feet the feet buckled.

They had been walking for days, skirting the long way around a border that had been shut in their faces, and the walking had soured them. The bread of heaven that fell each dawn, the pale flakes they had once gathered with cupped hands, had become a thing they spat the name of. There is nothing here, they had said, no bread, no water, and this wretched food turns our stomachs. Their mouths had been full of contempt. Now their mouths were full of dust as they fell.

The Serpents Came Up Out of the Sand

The creatures were not like the snakes the herdsmen knew. These burned. A man would feel the strike, a quick double sting at the calf, and then the fire would start traveling, up the leg, into the gut, until it reached the place behind the eyes and he could no longer stand. The bite did not only break skin. It went down into whatever a person is underneath the skin, and it burned there too. By midday the camp had become a field of the dying, and the living stepped over them and did not know where to put their feet.

Moses stood at the center of it. The same people who an hour before had cursed him came crawling now, dragging swollen limbs across the ground, and they laid their faces in the sand before him. We have sinned, they said, the words coming out cracked. We spoke against the Lord and against you. Beg Him to take the serpents away from us. Their tongues, the very tongues that had turned a gift into garbage, could barely shape the confession.

Moses Prayed and Heard a Strange Answer

So Moses prayed. He prayed for the people who had wanted him dead that morning, lifting his voice over the hiss and the weeping, and he waited for the simple mercy any man would ask for: that the snakes be gathered up and carried off, that the sand go still again.

The answer that came was not that. He was told to make a serpent. To take the very shape that was killing them, fashion it, fix it to the top of a pole, and raise it high where the whole camp could see. And whoever was bitten would look at it and live. Make the wound into a thing to be stared at. Hang the terror up in the air over the tents.

He Hammered the Snake from Bronze

No one had told him what to make it from. The instruction named no metal. Moses could have shaped the thing from clay or carved it from wood. He chose bronze, and the choice was his own, because in the old tongue the word for serpent, nachash, rang against the word for the burnished metal, nechoshet, the two sounds leaning into each other like an echo answering a cry. He wanted the ear to catch it. He wanted a man looking up to feel the pull of memory.

For there had been a serpent before this one, in a garden at the beginning, a creature that opened its mouth and bent a desire and brought ruin into the world through speech. That was the first wound, and it had been a wound made of words. And here were these people, bitten by burning things shaped like that first speaking creature, struck down because their own words had turned bread into bile. Moses hammered the bronze until it shone, and the form he raised on the pole was not a charm. It was a mirror.

They Lifted Their Eyes and Were Healed

The pole went up at the center of the camp, and the bronze caught the sun and threw it down on the dying. A bitten man, fire climbing his leg, would tilt his face toward it. He would see the shape of the thing that had felled him gleaming above, and he would remember the garden serpent and the ruin of words, and a tremble would go through him. In that tremble he would turn. He would lift his heart past the metal, past the pole, up to Heaven, and surrender there.

And in that exact moment the fire would go out of him. The swelling would ease. He would breathe.

It was never the bronze. A lump of beaten metal heals no one, and a serpent does not kill and then turn around and give life. The healing came in the lifting of the face, the choosing to look up, the directing of the heart away from complaint and toward the One who had fed them all along. The eyes that had looked at the manna and called it wretched were made to look upward instead. Whoever could still raise his head off the sand and aim it at the sky did not waste away. The pole stood over the camp like a question every bitten man had to answer with his own neck, and those who answered it lived.


← All myths

From the tradition

Sources

7 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Numbers 21:4-9Torah (Masoretic Text)

And they journeyed from Mount Hor by the way of the Red Sea, to go around the land of Edom, and the soul of the people grew impatient on the way.

And the people spoke against God and against Moses: Why have you brought us up out of Egypt to die in the wilderness? For there is no bread and no water, and our soul loathes this miserable bread.

And the LORD sent the fiery serpents among the people, and they bit the people, and many people of Israel died.

And the people came to Moses and said: We have sinned, for we have spoken against the LORD and against you. Pray to the LORD that He remove the serpent from us. And Moses prayed on behalf of the people.

And the LORD said to Moses: Make for yourself a fiery serpent and set it upon a pole, and it shall be that everyone who is bitten, when he looks at it, shall live.

And Moses made a serpent of bronze and set it upon the pole, and it was that if the serpent had bitten any man, when he looked at the serpent of bronze, he lived.

Full source
Bamidbar Rabbah 19:23Bamidbar Rabbah

The Book of Numbers, in the Torah, gives us a powerful story, one unpacked beautifully in Bamidbar Rabbah, a classical midrashic (rabbinic interpretive commentary) collection (a midrash is an interpretive work drawing out deeper meanings from the sacred text). It explores these very questions through the incident of the bronze serpent.

The story begins with the Israelites grumbling – again! They're complaining about God and Moses, and as a result, God sends venomous snakes among them. Many people die. In desperation, "The people came to Moses and said: We sinned, for we spoke against the Lord and against you; pray to the Lord, and He will remove the serpent from us. Moses prayed on behalf of the people" (Numbers 21:7).

Bamidbar Rabbah digs deep into this verse. It notes, "The people came to Moses and said: We sinned – they knew that they had spoken against Moses, and they prostrated themselves before him and said: 'Pray to the Lord, and He will remove [the serpent] from us' – it was a single serpent."

Here's the thing: Moses doesn't hesitate. Despite their constant complaining, despite their rebellion, "Moses prayed," the Midrash emphasizes, "to inform you of Moses’s humility; he did not hesitate to plead for mercy on their behalf, and to inform you of the power of repentance. Once they said: 'We sinned,' he was immediately placated before them, as the one from whom forgiveness is asked must not become cruel."

That last phrase really hits home, doesn’t it? "The one from whom forgiveness is asked must not become cruel." We're reminded that forgiveness isn't just a nice thing to do; it's almost a moral imperative. We see this idea echoed elsewhere. The Midrash draws parallels, noting “Likewise it says: 'Abraham prayed to God, and God healed [Avimelekh]' (Genesis 20:17). Likewise it says: 'The Lord restored Job’s loss when he prayed for his friends' (Job 42:10)."

The Midrash then asks a piercing question: "From where is it derived that if one wronged another and he says to him: I sinned, that he is called a sinner if he does not forgive him?" The answer, they suggest, lies in the words of Samuel: “'I too, far be it from me to sin against the Lord, to cease to pray on your behalf' (I (Samuel 12:2)3)." Samuel sees withholding prayer – withholding that act of seeking divine grace – as a sin in itself! This was after the people confessed, "We have sinned because we transgressed the directive of the Lord and your words" (I (Samuel 12:1)9).

Following Moses' prayer, God gives an unusual instruction: "The Lord said to Moses: Craft for yourself a fiery serpent, and place it upon a standard; it will be, that anyone who was bitten, if he will see it he will live" (Numbers 21:8). So, Moses creates a bronze serpent, a nechushtan.

The Midrash expands on this, noting that “'anyone who was bitten' – not only one who was bitten by a serpent, but rather 'anyone who was bitten' – even if he was bitten by a cobra, a scorpion, a wild beast, or a dog." It wasn't just snake bites that could be healed. It was any kind of harm, any kind of venom.

And then, a final, intriguing detail: "Moses crafted a bronze serpent and placed it on the standard [nes]" (Numbers 21:9). The Midrash points out that the word nes can also mean "miracle." So, Moses didn't just place it on a pole; "he cast it into the air and it remained." A literal miracle, suspended for all to see.

What does it all mean? Perhaps the bronze serpent wasn't just a physical cure, but a symbol of something deeper. Maybe it represented the power of repentance, the possibility of healing, and the obligation we have to forgive those who seek it. The image of that serpent, suspended in the air, a visible reminder that even after being "bitten" by life, by mistakes, by the venom of others, there's always a chance for healing, a chance for a miracle, and a chance for forgiveness. And maybe, just maybe, that chance begins with us.

Full source
Midrash Aggadah, Numbers 21:9Midrash Aggadah

"And Moses made a serpent of brass" (Numbers 21:9). But did not the Holy One, blessed be He, not tell him to make a serpent? Rather, Moses said: I will make one of brass, so that all Israel may look upon it and remember what the primordial serpent did, and what befell him, and immediately they will return in repentance.

And this is what is said, "and he beheld the serpent of brass, and lived" (Numbers 21:9). But does a serpent kill and give life? Rather, when the one who has been bitten looks upward and directs his heart to Heaven and remembers the deed of the serpent and repents, immediately he is healed, and he does not waste away in his sickness.

Full source
Legends of the Jews 5:83Legends of the Jews

About how a simple object, imbued with meaning, can bring about healing, or even. life?

We find ourselves in the desert, with the Israelites, plagued by venomous snakes. A dire situation, to say the least. God, in His infinite wisdom, doesn't just wave a magic wand. Instead, He gives Moses a curious instruction: to craft a serpent of brass, a Nehoshet, and raise it high upon a pole.

Isn't that interesting? According to Ginzberg's retelling in Legends of the Jews, Moses chose brass because in Hebrew, Nahash, meaning "snake," sounds very similar to Nehoshet, "brass." A subtle connection, a linguistic echo meant to resonate, perhaps, with the afflicted.

Moses obeys, and the brass serpent is hoisted aloft. It hangs there, suspended in the air, visible to all. But here's the twist, the part that truly makes this story sing: it wasn't simply looking at the serpent that healed them.

It was more than that.

Healing came only when those who had been bitten raised their eyes and, crucially, "subordinated their hearts to the will of the heavenly Father." In other words, it was the act of faith, of acknowledging God's power, that brought about their recovery. If they looked at the serpent without that faith, if they gave "no thought to God," they perished. The physical act of looking wasn't enough. It was the internal shift, the turning of the heart toward the divine, that unlocked the healing. The serpent of brass, then, became a focal point, a symbol of something far greater.

It wasn't magic. It was a reminder. A reminder of where true healing ultimately comes from. It makes you wonder about the symbols we hold dear today. What do they truly represent? And what internal shifts do they require of us?

Full source
Bamidbar Rabbah 19:22Bamidbar Rabbah

The Book of Numbers, in the Bamidbar Rabbah, grapples with this very question when describing the plague of fiery serpents. "The Lord sent the fiery serpents against the people, and they bit the people, and a large multitude of Israel died" (Numbers 21:6). But why serpents?

The text asks a piercing question: what did God see that led Him to punish the Israelites with these venomous creatures? The answer, according to Bamidbar Rabbah 19, lies in the sin of slander. The serpent in the Garden of Eden was the original slanderer, wasn't it? It twisted God's words, planting seeds of doubt and ultimately leading to humanity's expulsion. And what did God do? He cursed the serpent. Yet, the Israelites, despite witnessing this, didn't learn from it. They, too, engaged in gossip and negativity.

So, the Holy One, blessed be He, decided to apply a bit of poetic justice. “Let the serpent that began with slander first come and exact retribution against the slanderers,” says the text, echoing the idea that "one who breaches a fence, a serpent will bite him" (Ecclesiastes 10:8). It's a harsh lesson about the power of our words and the consequences of unchecked negativity.

There's more to it than just slander. The Bamidbar Rabbah offers another perspective, this time focusing on the Israelites' ingratitude.

Consider the serpent's diet. "A serpent, dust will be its food" (Isaiah 65:25). Even if it eats the most delectable things, they all turn to dust in its mouth. Now contrast that with the manna, the miraculous food God provided in the desert. It tasted different to everyone! “They craved… He granted them their request” (Psalms 106:14–15), the text reminds us. It was a constant miracle, tailored to each individual's desires. As (Deuteronomy 2:7) says, “These forty years the Lord your God has been with you; you have not lacked anything.”

So, here’s the comparison: The serpent eats a variety of things, but experiences only one bland, dusty taste. The Israelites ate one thing (manna), yet experienced a multitude of flavors. But instead of appreciating this incredible gift, they complained!

Again, the punishment fits the crime. Let the serpent, which knows only one taste, exact vengeance on those who experience many tastes but remain ungrateful. It’s a powerful reminder to appreciate the blessings we have, no matter how small they may seem.

And what about the "fiery" aspect of these serpents? The Bamidbar Rabbah doesn't shy away from the severity of their sting, noting that they "burn the soul." Rabbi Yudan offers a fascinating interpretation: the "fiery serpents" were actually connected to the very cloud that protected the Israelites. The cloud that burned and crafted a protective fence around the camp was now turned against them.

This is perhaps the most unsettling part of the story. It tells us that the miracles that God performed on their behalf were the very things He unleashed against them. The very protection they enjoyed became the instrument of their punishment.

It's a sobering thought, isn't it? The things we take for granted, the blessings we overlook, can become sources of pain if we are not mindful. The story of the fiery serpents in Bamidbar Rabbah is not just a tale of divine retribution; it's a call to examine our own hearts, to be grateful for what we have, and to be mindful of the power of our words. Because sometimes, the very things meant to protect us can turn against us if we're not careful.

Full source
Legends of the Jews 5:82Legends of the Jews

The story of the Israelites and the serpents in the wilderness offers us a powerful glimpse. You remember the story. After complaining yet again about their circumstances, God sends serpents among them. Ouch. The people, suddenly realizing the error of their ways, are in dire straits. They'd spoken against God, and against MOSES, their leader.

They were too sick to even approach Moses, but word reached him, and they confessed: "We have sinned, because we have spoken against the Lord and against thee; pray unto the Lord, that He take away the serpents from us."

Being Moses for a moment. These are the same people who constantly questioned you, who grumbled and complained, who made your life incredibly difficult. Wouldn't a little part of you want to say, "Well, look what your complaining got you?"

That’s not what happened.

Instead, we're told that Moses, in his incredible humility, his anavah (ענוה), a quality so prized in Jewish tradition, instantly forgave their transgression against himself. He didn't hesitate. He immediately implored God to help them.

And here’s the truly remarkable part: God, too, forgave them as soon as they showed penitence. No long lectures, no drawn-out punishments. Just…forgiveness.

Ginzberg, in Legends of the Jews, points out the profound implication of this moment. God's swift forgiveness serves as an example to humanity. It teaches us the importance of granting forgiveness when it is requested. If God, the ultimate judge, can forgive so readily, shouldn't we strive to do the same?

It’s a powerful message, isn't it? Forgiveness isn't always easy. It requires us to let go of anger, resentment, and the desire for retribution. But this story reminds us that forgiveness, both giving and receiving, is a foundation of spiritual growth, of repairing relationships, and ultimately, of emulating the divine. It's a lesson as relevant today as it was thousands of years ago in the desert. So, who do you need to forgive? And who needs your forgiveness?

Full source
Midrash Aggadah, Numbers 21:4Midrash Aggadah

"And the soul of the people grew short on the way" (Numbers 21:4). This thing the Holy One, blessed be He, did for the good of Israel, but they thought evil of Him. And how do we know this? As it is said, "And the people spoke against God and against Moses" (Numbers 21:5). Yet the Holy One, blessed be He, did it only so that they should not fall into the hand of their enemies, the Edomites; and furthermore, that He might give them the land of Sihon and Og; and furthermore, the Holy One, blessed be He, gave them water from the earth and bread from heaven. But they were saying that they were lacking every good thing. And this is what they said: "and our soul loathes this light bread (ha-kelokel)" (Numbers 21:5).

Another interpretation of "this light bread (ha-kelokel)": that it was light in their body, for they had no need to go outside. And they were saying: Who has ever seen a person who eats and does not go outside to relieve himself? Yet we grind it and we do not excrete, and tomorrow we will swell up and our bellies will burst. But the Holy One, blessed be He, did this for them only for praise, and they put out an evil report against it.

Then "the LORD sent the fiery serpents (ha-nechashim ha-serafim) among the people" (Numbers 21:6). They took up the matters of the primeval serpent, and they spoke against the Holy One, blessed be He, words that were not fitting; therefore He punished them with serpents.

Another interpretation: The Holy One, blessed be He, said: Let the serpents come, whose food is dust and who do not complain about their food, and let them punish these, whose food and sustenance is from the manna and the quail, yet they complain about their food. "The fiery serpents (serafim)": that they burn during his lifetime everyone whom they bite.

And when they said "we have sinned," as it is said, "and they said, We have sinned, for we have spoken against the LORD and against you" (Numbers 21:7), they asked of Moses that he should pray for them; and Moses was not cruel. Immediately he prayed for them, for anyone who does not pray for his fellow is a sinner, as it is said concerning Samuel, "Far be it from me that I should sin against the LORD in ceasing to pray for you" (1 Samuel 12:23). And from whom do you learn this? From Moses our teacher, peace be upon him. And the Holy One, blessed be He, too, when He heard that they said "we have sinned," accepted the prayer of Moses and instructed them what they should do until they would be saved, as it is said, "And the LORD said unto Moses, Make thee a fiery serpent (saraf)" (Numbers 21:8).

Full source