In our last article, we discussed how the purpose of a challenge, as the Ramban[1] explains, is to push us to actualize our latent potential, to transform our koach (potential) into po’al (actual). Hashem already knows exactly who we are and what we can become; the purpose of an ordeal is to enable us to realize who we can become so that we can then actualize that potential.

This week, I’d like to explore a fascinating expression of this idea found in the following midrash:[2] After the Cheit HaM’raglim (Sin of the Spies), the Jews were forced to travel through the desert for 40 years, where the 600,000 men between the ages of 20 and 60 died before entering Eretz Yisrael (Israel).[3] The original Cheit HaM’raglim occurred on Tish’ah B’Av (The Ninth of Av), and each year on this day, all the men between 20 and 60 would dig their own grave and sleep in it. Every year, 15,000 of the men did not wake up the next morning.[4]

This pattern continued for 39 years, until something miraculous happened: In the 40th year, the last 15,000 men dug their graves, but the next morning, they all woke up. Assuming that they miscalculated the date of Tish’ah B’Av, they did the same thing the next night. It wasn’t until the 15th of Av, when the full moon confirmed that Tish’ah B’Av had passed, that they realized that Hashem had spared them.[5]

The obvious question is, why were these 15,000 men spared? What made them different? Essentially, what changed?

The answer is profound. Hashem did not change His mind; the people themselves changed. The only way to change a g’zeirah (decree) is through t’shuvah (repentance) and t’filah (prayer). These are forms of avodas ha’ratzon – exercises in changing one’s inner will – and therefore result in changing one’s very self. T’filah does not change Hashem’s mind, it changes who we are; once we have changed who we are, embracing our higher selves, we are no longer subject to the negative decree.[6] T’shuvah, as well, is a method of reengineering our will, rewiring our “wants.” It’s about the decision to be better, to be great, to become our best and truest self. As the Ramchal explains in M’silas Y’sharim, if we can change what we want (akiras ha’ratzon), we can change who we are. When we make new decisions, we create a new reality for ourselves.

For the previous 39 years, as all the men would dig their graves, each would think to himself: “It won’t be me, it can’t be me. I’ll wake up. This year it will be someone else.” And every year, 15,000 people died. No one achieved genuine change, as no one believed that it would be them who would not wake up the next morning.

The last year, there were only 15,000 people left. No longer could they look around and say, “it won’t be me.” They knew, with absolute certainty, that unless they changed, unless they did t’shuvah g’murah (complete repentance), they were going to die. And that is exactly what they did. They were pushed to their limits, beyond their comfort zone, and the impossible occurred. The t’filah they said that night was different from any other t’filah they had ever said before. They knew that unless they reached into the very depths of their souls, davened with all their heart, and changed their will completely, they would not wake up the next morning.

This story relates to a famous rule of battle: Never close your enemy off; always leave them room to escape. If you entrap them completely, they will fight with complete abandon, with more ferocity and passion then even before, for you have pushed them to their limits, and they know that they are literally fighting for their lives. This same idea is encapsulated in the quote: “If you want to take the island, burn your boats.” If you are going to war and you thirst for victory, leave no possibility for retreat. Burn your ships, burn your way out, and your only option is to fight with everything that you have.


Proactive vs. Reactive

The ideal, of course, is not to wait for Hashem to challenge us, but to initiate the growth ourselves.[7] Avraham Avinu is the exemplar of this model of growth, pushing himself to grow. After Avraham overcame all ten of his challenges from Hashem, he says “Anochi afar va’eifer,”[8] which, literally translated, means “I am but dust and ashes.” As we previously explained, ashes represent an elemental breakdown, the most basic particles of an object. Dirt is the starting point of growth, the place where seeds are planted and given life. In a deeper sense, Avraham was saying that every day he would “ash” himself, breaking his very “self” down into its elemental, root form, and he would then plant himself anew. In other words, Avraham recreated himself every single day. Each and every day, he looked deep within himself, examined and broke down every character trait and value, and then recreated himself for the better, taking the next step in his spiritual growth. Avraham never continued living the same way simply because it was comfortable, or because he was used to it. Avraham challenged himself daily, constantly pushing himself to become the very best he could be. Once Avraham learned the value of a challenge firsthand, he proactively pushed himself to achieve his fullest potential.

Rabbi Shmuel Reichman is an author, educator, speaker, and coach who has lectured internationally on topics of Torah, psychology, and leadership. He is the founder and CEO of Self-Mastery Academy, the transformative online self-development course. Rabbi Reichman received Semikha from RIETS, a master’s degree in Jewish Education from Azrieli, and a master’s degree in Jewish Thought from Revel. He is currently pursuing a PhD at the University of Chicago and has also spent a year studying at Harvard as an Ivy Plus Exchange Scholar. To find more inspirational content from Rabbi Reichman, to contact him, or to learn more about Self-Mastery Academy, visit his website:



[1]Ramban Al HaTorah, B’reishis 22:1. See also Maharal, G’vuros Hashem, perek 22.


[2] -  Quoted in Rashi, Taanis 30b.


[3] -  Except for Yehoshua, Kaleiv, the L’viim, and the women.


[4] -  40x15,000 = 600,000.


[5] -  See Taanis 30b. This is one of the reasons we celebrate Tu B’Av.


[6] -  The “address” of the decree no longer applies. It was delivered to the person we used to be, but since we have existentially changed, we have a “new address.” In a deeper sense, t’shuvah is not about becoming someone different; it is about becoming who we really are, returning to our true selves.


[7] -  This does not mean asking Hashem for a test, but rather working for growth without requiring a “life-shattering” challenge as stimulus. Asking for a test is forbidden, as it reflects an assertion ego, regardless of how slight; David HaMelech was reprimanded for asking Hashem to test him (Shabbos 56a).


[8]B’reishis 18:27.