On the pasuk (Mishlei 19:3), דרכו תסלף אדם אולת לבו יזעף 'ה ועל, the Vilna Gaon writes, "A person should seek to grow according to his level, and not jump levels. If he strives to grow according to his madreigah he will have siyata dishmaya and he will suc-ceed. But when a person attempts to jump too quickly, he won't receive siyata dishmaya. This is the translation of the pasuk, אדם אולת, because of his foolishness that he wasn't acting with yishuv hadaas and he tried to reach levels that were be-yond him, דרכו סילוף, this causes him not to succeed. סייעהו לא למה 'ה על זועף, and he is angry with Hashem and asks, 'Why doesn’t Ha-shem help me?'"
Similarly, it states (Mishlei 19:2), חוטא ברגלים אץ. The Vilna Gaon explains, "The רגלים refers to good middos that one can accustom himself to do until they become his second nature. (רגלים or רגילות means to become accustomed to some-thing.) However, one must climb from level to level, like someone climbing a ladder. He shouldn’t jump to levels that are beyond him. This is the transla-tion of ברגלים אץ, when a person jumps to a high level that is beyond him, חוטא, he is sinning and will end up with nothing because he will fall from that level."
Nevertheless, as we explained, there are times when a person must leap and throw himself into avodas Hashem. This is hinted at by the korban Pesach sacrificed in Mitzrayim. It was a new beginning, and there was a need to rush. Afterwards, though, one should take the path of gradual growth. These ideas are hinted at in the mitzvah of sefiras ha'omer because we are reminded to take one day at a time and not rush. The holy sefarim tell us that at the Seder, Hashem raises us quickly to high levels, but then we count the omer and grow gradually, a day at a time.
The Ra'n and the Counting of the Omer
The Ra'n (Pesachim 28.) quotes the following Midrash: When the Yidden left Mitzrayim, Moshe Rabbeinu told them they would serve Hashem at Har Sinai. They asked, "When will that be?" "In fifty days." And they began counting the days. The Ra'n writes, "In commemoration of that count, the Chachamim established we should count sefiras ha’omer." The Ra'n concludes, "This explanation is a דרש. However, the prima-ry reason for counting the omer is למקדש זכר, in commemo-ration of the Beis HaMikdash [when counting sefiras ha'omer was a Torah obligation."
Once again, we see the concept that one can't rush. The nation couldn't re-ceive the Torah immediately. There was a waiting period. They had to wait fifty days. We also can't rush. There is a time for everything; we grow step by step.
The Yidden in the desert, who excitedly counted fifty days to matan Torah, went through many spiritual ups and downs. In Eilam, where there was no drinking water, משה על וילנו, and the nation complained to Moshe (Shemos 16:2). In Refidim, they had doubts in emunah, and then Amalek came. As it states, עמלק ויבא אין אם בקרבנו 'ה היש (Shemos 17:7-8). Similarly, there were other struggles the Jewish nation went through during those fifty days. But they counted each one of those days with joyous anticipation for matan Torah. This demonstrates that even when a Yid falls and goes through ups and downs, he should never feel detached and lost. He can still look forward to matan Torah for the time when he will yet serve Hashem properly in the future. He must have patience and grow each day to the extent of his abili-ties.
