Our Gemara on Amud Beis discusses the primordial snake in the Garden of Eden, suggesting that before its punishment, it was not merely a creature with arms and legs—it was an intelligent and functional being, designed to assist humanity.
As taught in a baraisa, Rabbi Shimon ben Menasya states:
Woe over a great attendant that has been lost to the world; had the snake not been cursed to crawl on its belly, each Jew would have had two fine snakes at his disposal—one to send north and the other to the south to fetch precious sandalbonim, pearls, and other gems. Moreover, one could have harnessed the snake with a strap under its tail, using it to carry dirt to his garden and to rebuild his ruins, much like a beast of burden.
This Gemara can be understood allegorically. If the snake represents the yetzer hara—the inclination toward desire and ambition—then Adam’s sin can be seen as a misuse of that drive. Instead of channeling his aspirations properly, he allowed his desire for grandiosity and achievement to lead him astray.
The Midrash (Bereishis Rabbah 9:7) highlights the positive role of the yetzer hara:
Rabbi Naḥman bar Shmuel bar Naḥman said in the name of Rav Shmuel bar Naḥman: “‘And behold, it was very good’—this refers to the good inclination; ‘And behold, it was very good’—this refers to the evil inclination. Can the evil inclination be ‘very good’? Rather, were it not for the evil inclination, a man would never build a house, marry a wife, beget children, or engage in commerce. Likewise, Solomon says: ‘I have considered all toil and excelling in work, that it is each man’s envy of his counterpart’ (Ecclesiastes 4:4).”
In this allegorical reading, the serpent—once a helpful servant—symbolizes the productive potential of desire when properly directed. The ability to send the snake to the north or south to retrieve precious gems reflects human curiosity, industry, and technological advancement. The same drive for greatness that fuels external discovery and innovation can also be turned inward, into one’s own garden and ruins—symbolizing personal development and spiritual refinement.
Thus, the lesson of the Garden of Eden and the allegory in our Gemara is not that human instincts and desires are inherently negative, but rather that their value depends on how they are harnessed. When balanced and directed toward constructive purposes, these drives are not the sickness—they are, in fact, the cure.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families as well male sexual health. He can be reached via email at simchafeuerman@gmail.com