From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
In this week's Torah portion, Eikev, Moses looks back upon the Jewish people's 40 years in the desert and mentions twice the manna they ate. Both times, Moses seems to imply that eating the manna was somehow distressing: "And He afflicted you and suffered you to hunger, and fed you with manna"; "[He] fed you in the wilderness with manna...that He might afflict you."
In fact, the Children of Israel complained bitterly over having to eat it. "But now our soul is dried away; there is nothing at all except this manna before our eyes." "Our soul loathes this light bread."
At first glance their complaint is surprising, as the Torah describes the manna as being delicious - "and its taste was like wafers made with honey." Our Sages comment further that the G-dly manna was unique in that the person eating it experienced whatever flavor he wished. Furthermore, the manna was completely digested, having no waste. How then could such a wonderful food be perceived as "torment"?
However, the Talmud explains that it was precisely these qualities that left the Jews with a sense of hunger. It was hard to get used to this "bread from the heavens" that had no waste and could taste like anything in the world. The Jews wanted regular bread, "bread from the earth." They longed for food that looked like what it was.
But the truth is that the Jews' resentment was motivated by the Evil Inclination. At first, the Evil Inclination draws a person into small sins, slowly working its way to more serious ones. So, it was with the Children of Israel: They started by complaining about the manna, then progressed to "crying among their families," implying transgressions in the area of family life.
The dynamics of the Evil Inclination never change, and even today, the Evil Inclination still chafes against "bread from the heavens." Symbolically, "bread from the heavens" stands for Torah and G-dly wisdom, while "bread from the earth" is secular, worldly knowledge. The Evil Inclination tries to make the Jew dissatisfied with his "bread from the heavens," and attempts to convince him that a steady diet of Torah will leave him hungry. "The Torah is endless," it whispers in his ear. "You can never learn it all; the more you'll learn, the more you'll see how infinite it is. Why not turn your mind to worldly matters? At least you'll get a feeling of fullness and satisfaction."
On an even finer level, the Evil Inclination tries to dissuade a Jew from studying Chasidut, the innermost part of Torah, which is also likened to "bread from the heavens." "Bread from the earth," the revealed part of Torah, is enough, it claims. But the truth is the opposite. Because the Jew's essence is spiritual, he can never be satiated by worldly matters. Only Torah, and the innermost part of it, can make the soul feel full, for it is through Torah that the Jew connects to the Infinite.
Reprinted from the Parshat Eikev 5762/2002 edition of L’Chaim, a publication of the Lubavitch Youth Organization in Brooklyn, NY. Adapted Likutei Sichot, Vol. 4.
Blessed shall you be above all the nations; there shall not be a barren male or female among you (7:14) The Torah considers the Jewish soul the most precious commodity in the world. The proliferation of the Jewish people, therefore, is the highest blessing that can be bestowed upon them. (Rabbi Shimshon Refael Hirsch)
Reprinted from the Parshas Eikev 5785 email of R’ Yedidye Hirtenfeld’s whY I Matter parsha sheet of the Young Israel of Midwood in Brooklyn, NY.
