“Rabbi Yitzhak said, ‘If there are serpents and scorpions in it [the pit], why is it written about Reuben, ‘In order to save him from their hands, to return him to his father’? Did Reuben not fear for him, that those serpents and scorpions might harm him? …But Reuben saw that while he was in his brothers’ hands, the harm was certain, for he knew how much they hated him…’ Because of this, in a place of snakes and scorpions, if he is righteous, the Creator will make a miracle for him. And sometimes the merit of one’s fathers assists a person and he is saved from them. But once one is given to one’s enemies, only a few can survive” (The Zohar, VaYeshev, Items 130-132).

We should understand why “once one is given to one’s enemies” the Creator does not make a miracle for him. Concerning saving, we find two manners: 1) where harm is found, 2) where harm is not found.

Concerning animals, some harm out of appetite and not in order to anger. But certainly, we should discern among the harm-doers, that they do so because of their nature, meaning that it is natural for animals to harm people. That is, they have a general desire to prey on any living being.

Conversely, with an enemy, he has all the power and energy only for that person, for only him does the enemy want to harm. It follows that all the anger in him comes out on that person. This is why it is considered “where harm is found.” Here, we do not rely on miracles.

Conversely, with snakes and scorpions, who do not have a special interest in that person, this is not regarded as “where harm is found,” and there can be a miracle.

There is a difference whether man’s energy is spent on many things, for then he spends some of the energy on some of the things, instead of all his energy being spent on one thing.

The second manner is animals that do not have free choice but do what nature obligates them to do. It follows that they are close to the Owner of nature; they walk and behave according to what the Creator imprinted in them. Since they are in the hands of the Creator, the Creator can do with them as He pleases, meaning to give them a nature not to prey now.

Conversely, man has free choice. The Creator has allowed man to feel that he is able to do and act independently of the Owner of nature. Hence, it cannot be said that the Creator places compassion in the enemy’s heart, since man is the operator.

It follows that if the Creator makes a miracle for him, by this He takes from the enemy the choice. This is unlike animals, who have no choice, but act according to what the Creator has imprinted in them, meaning that the Creator is the operator. Therefore, now He can change their nature.