"And the nation acted as complainers" [Bamidbar 11:1]. The key word in this verse, "mit'onenim," has been explained in many different ways. Some say that it is related to the word "avon," a sin. Others say it has to do with sorrow, or that it means a complaint.
Rabbi Shimshon Rafael Hirsh suggested a novel commentary, that the word denotes mourning, from the root "on." That is, the people were in mourning, "they saw themselves as if they had already died, and they mourned for themselves... The Clouds of Honor and the Ark of the Covenant of G-d which guided them in the desert merely gave them a feeling that they were isolated from the rest of the world... And the compensation that they received – their unique relationship with G-d, the fact that they had a Temple of G-d in their midst, the Divine mission which was their goal – all of this did not appear to them to be worth the cost. They did not feel that their lives were at a higher level, full of joy and satiated with happiness, and they felt as if they were in a coffin, so they mourned for themselves." The momentous events of Mount Sinai were difficult for them, and they wanted to be freed from their obligations. "'They traveled from the mountain of G-d' – like a child who flees from school." [Rashi, Bamidbar 10:33]. Some commentators bring a proof of this idea from the fact that it is written, "They traveled..." without mentioning any specific goal, as if to say, we don't care where we go as long as we leave the mountain of G-d, so that He will not be able to burden us with more mitzvot.
One of the reasons for the depressing attitude was the difficulty the people had with their lives, which required them to maintain a high level of faith and security. With reference to the manna, it is written, "The people went out to gather every day" [Shemot 16:4], gathering one Omer per person. Following the instructions of G-d requires the people to make do with a moderate portion and not to worry about the next day. "Who is wealthy? It is one who is satisfied with his portion." [Avot 4:1]. This can be contrasted to a pauper ("evyon" – related to "ta'ev," with a strong desire) – who always wants more. If he has a hundred he wants two hundred, and then his desire grows to four hundred. His desire always increases. He is thus never satisfied with what he has, he always has a feeling that something is lacking.
An unborn child in his mother's womb is linked to her through the umbilical cord – "He eats what the mother eats and drinks what the mother drinks" [Nidda 30b]. The Maharal explains that a fetus is the ideal model of a human being, who does not eat for pleasure but only what is necessary for his existence (Sermon for Shabbat Shuva). We enjoy our food through our palate, but he eats only for his health and therefore receives his sustenance through the umbilical cord. He has faith that his needs will be fulfilled, that his nourishment won't be stolen by anybody else. This is how a person should learn to behave in his own life.
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Chassidic literature tells about a Chassid who asked from his rabbi how to be satisfied with a limited portion. The rabbi told him to search for a happy man and ask to wear his cloak. In this way the desired trait would be passed on to him. The Chassid journeyed all over the world, searching among rich and poor, among the weak and the strong, and could not find anybody who was happy and satisfied with his lot.
Finally, he found one man who testified that he was indeed happy – but the man did not own a cloak...
