“ויאמר ה' אל הנחש כי עשית זאת ארור אתה מכל הבהמה ומכל חית השדה על גחנך תלך ועפר תאכל כל ימי חייך” (יד ג)
From the punishment of the snake, Chazal learn (Yoma 75a) that even when Hashem punishes the sinner, He has mercy on him in the decree, because as a result of the curse of “and dirt you will eat all your life,” the snake’s sustenance is found everywhere – “he goes up on the roof, his food is with him, he goes down below, his food is with him.” But if so, then the snake seems to have gained – what is the curse here?
Harav Bunim of Peshischa explains that this situation where the snake’s food is found everywhere, is in itself a curse, because by doing this, Hashem cut off the snake. In contrast to other living beings who plead with their Creator when they do not find their sustenance, as it says (Tehillim 104:21), “Hakfirim shoagim lataref ulevakesh meiKel ochlom,” the snake, after the curse, never needs to pray for its food. By saying “and dirt you will eat all your life,” Hashem was ostensibly telling the snake: take what you want and remove yourself from Me, so that I never see you or hear your voice.
Based on this, the dorshei reshumos explain the nusach of the brachah of “Borei Nefashos Rabbos Vechesronan.” Despite the drawbacks, we must thank HaKadosh Baruch Hu because in their merit we have the privilege of being close to Hashem and connecting to Him with our tefillos.
Harav Yosef Pachenovsky of Lodz explained this differently:
The scientists have already determined that feelings of desire and wanting are vital for human life, as we can say that those very people who seem to be lacking nothing are mired in anger and sadness. So we find that this is the curse of the snake – because he lacks for nothing he never sees real joy and pleasure in his life.
In light of this we can understand the meaning of the praise: “Borei nefahso rabbos vechesronan,” the lack and want that the creations feel is a brachah for them, because it adds flavor and challenge to their lives.
Pardes Yosef; Bais Yisrael Toldos 5712; Emes L’Yaakov
