Musar for Bava Batra 105:4
האי גדר היכי דמי אילימא דמעיקרא לא הוו סלקי לה והשתא נמי לא סלקי לה מאי עבד ואלא דמעיקרא הוו סלקי לה והשתא לא סלקי לה טובא עבד לא צריכא דמעיקרא הוו סלקי לה ברווחא והשתא קא סלקי לה בדוחקא
If again we say that before people could climb it but now they cannot, he has done a great deal!<span class="x" onmousemove="('comment',' And we should not call it 'anything at all'. ');"><sup>7</sup></span> — We must therefore say that before it could be climbed easily but now it can only be climbed with difficulty. How are we to picture the opening? If we say that before people could get through it and now too they can get through it, what has he done?<span class="x" onmousemove="('comment',' To improve the property. ');"><sup>6</sup></span>
Shenei Luchot HaBerit
Berachot 5a tells us in the name of Rabbi Shimon ben Yochai that G–d had given three precious gifts to Israel, but that the acquisition of each one of them involved painful experiences, יסורים. The three gifts referred to are: "Torah, the land of Israel, and the Hereafter, i.e. an ideal world on this earth." This statement is difficult in itself, since we perceive (at least halachically) that anyone who gives something away is motivated by a generous impulse, i.e. הנותן בעין יפה נותן. Why then should these gifts be attainable only through suffering? (Baba Batra 53a), This is not really a difficulty, since the very sufferings a person experiences refine his body and enable him to achieve closeness to G–d, דבקות השם. The type of יסורים experienced, are in the nature of making us appreciate the gift even more after we have endured the suffering leading up to it. The slavery of the Israelites in Egypt was such a prelude. Once having endured this bondage they would find the yoke of Torah so much easier to bear by comparison that they would welcome it as a gift. This is the reason the Torah is replete with statements such as אשר הוצאתיך מבית עבדים, "who has taken you out of the house of bondage."
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