In Parshas Pinchas, the daughters of Tzlafchad approach Moshe Rabbeinu with a request to be given their father’s portion in Eretz Yisrael (27:1-4). When they heard Hashem’s command, “To these (meaning to those who were counted) shall the land be divided as an inheritance” (26:53), the daughters of Tzlafchad understood that only males were to receive a portion in Eretz Yisrael (see Tosafos, Bava Basra 119b, s.v. “Ilu”). Since their father did not have any sons, he would be denied a share in the land. They therefore asked to be given their father’s portion.
On the surface, their request seems puzzling. If they knew that women were not supposed to receive a share of the inheritance, then why did they ask for their father’s portion? The answer is that the daughters of Tzlafchad (and the women of that generation in general) had a deep affection for Eretz Yisrael (see Rashi, Pinchas 26:64, and Midrash Rabbah there 21:10). They could not bear the thought that their father and his family would not be given a share of the land. Therefore, despite the fact that their request seemed illogical, they felt the need to ask. And what happened? Hashem responded by including a clause in the laws of inheritance that allows for a daughter to receive her father’s possessions when there are no sons in the family.
This is a recurrent theme we find in many different contexts - that when a person feels an intense desire for spiritual connection, Hashem enables that person to achieve his aspiration, but only after the person pushes himself and takes the first step toward his goal.
In Parshas B’ha’aloscha (9:7), after Moshe Rabbeinu instructs the Jewish people to bring a korban Pesach, a few men who were ritually impure approach Moshe Rabbeinu with a complaint: “Why should we be diminished - lama nigara - by not offering Hashem’s korban in its proper time with the rest of bnei Yisrael (just because we are tamei)?” At first glance, their objection seems unreasonable. If the halacha dictates that one who is ritually impure cannot bring a korban, then their problem is insurmountable. What purpose was there in protesting a rule of the Torah?
Apparently, these men had such an intense desire to bring the korban Pesach that they could not let go. Even though their complaint did not make sense, they had to speak up. And, once again, what is Hashem’s response? He introduces the mitzvah of Pesach Sheini to offer a second chance for those who were unable to bring the korban Pesach on time. Both the daughters of Tzlafchad and the men who were ritually impure are given the spiritual connection they requested, but only after they ask for it.
Similarly, Yaakov Avinu experiences a miracle on his way to Charan because of his heartfelt spiritual aspiration. The Torah says, “Vayifga bamakom - and he encountered the place” (Vayeitzei 28:11). The word vayifga sounds like Yaakov Avinu arrived at the place unexpectedly. Chazal explain (Chullin 91a) that this indicates that the earth contracted for him - kaftza lo ha'aretz. When Yaakov arrived in Charan, he said to himself, “Could it be that I passed a place where my forefathers davened, and I didn't daven there?” He set his mind to return, and the earth contracted and brought Har Hamoriyah to him.
If Hashem wanted Yaakov to daven at Har Hamoriyah, the future location of the Beis Hamikdash, then why did He not stop him there on his way to Charan? Rashi (Vayeitzei 28:17) answers that since Yaakov did not have the desire in his heart to daven when he passed the makom Hamikdash, Hashem did not stop him. Only after he set his mind to return to the place, and he traveled to Beis El, did the earth contract on his behalf. When Yaakov felt an intense desire to connect with Hashem through tefillah, and he acted on that feeling, Hashem performed a miracle to make it easier for Yaakov to reach his goal.
There is no limit to what Hashem can do to help a person achieve all his spiritual aspirations. But He waits for the person to take the first step. And sometimes that can seem like a daunting task. Megillas Eicha ends with the plaintive cry of the Jewish people, “Hashiveinu - return us, Hashem, to You, and we will return (we will do teshuva).” Chazal comment (Midrash Rabbah Eicha 5:21), “The Jewish people say to Hashem, ‘It is up to You; return us Hashem to You, and we will return.’ But Hashem responds, ‘No, it is up to you, ‘Return to Me, and I will return to you’ (Zecharya 1:3).”
We long for redemption, for reconciliation with Hakadosh Boruch Hu. But Hashem waits for us to draw closer to Him. “Ha’ba li’taheir mesayim oso - one who seeks to purify himself receives the heavenly assistance he needs to achieve that goal” (Shabbos 104a). Hashem is willing and able to help, but only if a person is ba li’taheir - only if he really wants it and he makes the first move to come close.