“Veha’asafsuf asher bekirbo hit’avu ta’avah” – They desired a desire

In Parashat Beha’alotecha, the Torah states:
“The mixed multitude among them felt a craving” (Bamidbar 11:4).

The phrase “hit’avu ta’avah”—literally, “they desired a desire”—is striking. The Sefat Emet explains that this is not just a statement about physical craving, but about the emergence of ta’avah (desire) as a spiritual test. The craving itself is not inherently negative—it is a tool for spiritual growth.

This connects to a Mishnah in Pirkei Avot (2:4):
“Aseh retzono kirtzonecha kedei she’ya’aseh retzonecha kirtzono” – “Make His will your will, so that He will make your will His will.”
When a person follows the Torah, engaging in mitzvot (commandments) and maasim tovim (good deeds) with full ratzon (inner will), their neshama (soul) becomes deeply bound to Hashem. This bond is so strong that even when ratzonot zarot (foreign desires) arise, the person is protected.

The transformative power of full ratzon

The inner work is not about suppressing desire, but about strengthening one’s connection through wholehearted Torah living. One who performs mitzvot and maasim tovim with complete ratzon creates a spiritual foundation so strong that even ta’avot do not disturb it. Instead, they become part of the journey upward in avodat Hashem (Divine service).

As the Sefat Emet teaches, this isn’t a matter of channeling or purifying negative desires—it’s about such a strong attachment to holiness that when foreign ratzonot appear, they can be fearlessly acknowledged and even transformed.

The failure in the wilderness after Matan Torah

Immediately after Matan Torah, Bnei Yisrael reached an exalted state in which they had no ratzonot gashmiyyim (material desires). However, this perfection meant they had no spiritual “raw material” to elevate. To offer them the opportunity to reach a higher level—where one elevates even the foreign—Hashem reintroduced ta’avah as a test.

The Sefat Emet explains that this test was meant to prompt elevation through free will. But instead of transforming the ta’avah, the people became attached to it. The failure wasn’t in having desire—it was in becoming absorbed in it, rather than staying rooted in the Ratzon HaEmet (true Divine Will). The lesson is clear: ta’avah is not the enemy, but a challenge to deepen our bond with Hashem.

May we merit to serve Him with a full heart, to transform darkness into light, and to see salvation and peace speedily, in our days.