Because those who are ill in the soul [cholei hanefesh/חולי הנפש] are like those who are ill in the body [cholei haguf/חולי הגוף].
Just like the majority of those who are physically ill, their way to healing is by taking bitter herbs. And if the ill person doesn’t trust the doctor, he [the ill person] will refuse to accept them [the bitter herbs].
Likewise, those of ailing souls who fell ill by buying into the bad beliefs that they acquired in Egypt, the Holy One Blessed Be He wanted to heal them by their accepting the Torah, which is analogized to an olive because its beginning is bitter like an olive.

...they would also believe that through Torah, the bitterness of the soul shall be sweetened.

Just as your eyes see that it is within My Hands to heal a bitter thing with a bitter thing, so from now on, you shall accept upon yourselves to heed the voice of Hashem and to do that which is straight in His Eyes. And even though the Torah and mitzvot seem difficult and bitter at the beginning, nonetheless, their end is sweet because they are a medication to the bone and a healing for the navel [a paraphrase of Mishlei/Proverbs 3:8], and they save you from all the disease that I put in Egypt: whether they be diseases of physical bodies, whether they be diseases of souls, resulting from them stiffening their neck.
And if you don’t sense the facilitative remedy [segulah] of the Torah, that it will be for you as  medicine in that way, then behold, I am God your Healer. And only the healer/doctor alone needs to know the remedies [segulot] of the healing substances.
But the one being healed doesn’t need to know that, he only needs to trust the trustworthy healer.

Why do I warn you? So that you will not come to disease. For I am God your Healer and it is the way of every doctor to warn those who love him that they should guard their souls from things that cause illnesses so that he won’t need to deal later with healing them.

Likewise, I teach you how to benefit from things that guard health so that you won’t come to disease because I am God your Healer Who guides you in the way you shall go.

And just as it is the way of a man to hate his enemy and to seek that which is bad for [his enemy], all the more so should one hate drinking. He knows the bitterness of the soul and the greatness of evil that the drinking has caused him. And how can he appease his Master [God] and what can be his sacrificial atonement?
Surely, it is the distress [tzaar/צער] with which he distresses himself by refraining from drinking.
And that will have atoned for him, that which he sinned on his soul by drinking.

Applying These Lessons to Mental Illness and Addiction Today

An Important Lesson about Hypocrites

This was a sign that he would be a deceptive hunter, deceiving his father just as is the way of the hypocrites [tzavuim] who display themselves as people of humble and modest dignity [tzanuim] as is stated regarding the future [Zecharia 13:4]:

“...and they shall not wear a hairy mantle in order to lie….”

For that was the custom in that time: The tzanuim would wear a hairy mantle.
And perhaps in the days of Yitzchak, that was the custom then.
Therefore he [Esav] was born like a mantle of hair [as if] to say that he will be a nazir for God from the womb.

Yet he would be from the class of hypocrites.

We Aren't Perfect, But We Also Aren't the Same

....it is not concealed from you, so you have no excuse to say that you didn't know that the Holy One Blessed Be He accepts the teshuvah of the sinners, for you knew the matter of teshuvah more than all the nations because "Yisrael and teshuvah preceded the world" [Pesachim 54a].
 
And if so, then when Hashem created teshuvah, you were also there.
 
And if the nations need prodding about teshuvah - like the people of Nineveh - behold, you don't need any prodding because the secret of teshuvah was revealed to you ever since that ancient time.

...in that case, I will return to Him, but He won't return to me because I caused that distancing...

You don't need to ascend to Heaven, to Him the Blessed One because if you only readied your heart to return to Him the Blessed One, then He the Blessed One will come back and return to you to lower His Blessed Shechinah to you.

In truth, they're interdependent because love of Hashem brings life and anyway, you don't request life for your own need, but to love Hashem.

When your heart turns to idleness and doesn't occupy itself all the days with the avodah of the Blessed God, then your end will be to be rejected, to be chased out in every which way from Hashem, and you'll bow down to other gods because idleness brings about boredom, which will turn your heart from Hashem. "I'm telling to you this day that you will surely perish, and that you will not live long days on the Land...." And it will be as Chazal said [Avot 3:5]: "He who turns his heart to idleness has forfeited his life."

As is customary throughout the world, when the owner of the field wants to plant a vineyard in a field full of thorns, he then uproots the thorns by the root and casts them aside in order to plant in their place the grapevine.

A vineyard. Don't mess with the Owner.

And this is the chilul Hashem that Bnai Yisrael would learn from it: not to listen to the voice of mussar, but instead [to obey] only "after 100 blows to a fool."
 
And this is a very true hint....

This week's Kli Yakar is dedicated l'ilui the pure neshamah of Hallel Yaffa bat Rina v'Amichai, the innocent 13-year-old girl who was savagely murdered as she slept in her bed in Kiryat Arba this past Thursday morning, 24 Sivan 5776/2016. Hashem yinkom damah.

The haughty person [המתגאה] cannot endure even this authority, in which she [the wife] is under the hand of someone else.

Photo courtesy of Ben Rosett

Eretz Yisrael according to Sefer Yehoshua Courtesy of "Janz" @ Wikipedia

....the text is telling you that lashon hara is more common among women than among men because "ten parts of speech descended into the world; women took nine" (Kiddushin 49b). And because women engage in copious idle conversation [stam nashim patpaniot dabraniot], therefore the speech depended on Miriam because she started this [spiritual] breakdown and Aharon was superfluous to her [in his participation with Miriam's sin].
 
Therefore,  He said, "Send out for yourself men" who don't possess the way of women and won't be like Miriam who spoke lashon hara, but actual men who aren't habituated to speaking lashon hara.

Another reason why He specified men is because Chazal said ( ילקוט רמז תשעג):
The men hated the Land and said, "We’ll appoint a leader and return to Egypt"
(Bamidbar 14:4).

But the women cherished the Land and said, "Give us a possession!" (Bamidbar 27:4).
 
And therefore, the Holy One Blessed Be He said, "In My Opinion, being that I see the future, it would have been better to send women who cherish the Land because they won't speak in condemnation of it.
 
"But to you, in your opinion, being that you held that they [the men] were kosher and you held that the Land was beloved to them, you sent men.
 
"And that's it: 'Send out for yourself'—for in your opinion—men [שלח לך לדעתך אנשים].
But according to My Opinion, it would have been better to send women...."

Tzitzit with the thread of techeilet, courtesy of Tomer (also known as "TShilo12")

....because one who acts out of love and serves Hashem in a state of joy is greater than he who fears God because he enjoys from the toil of his hands in Torah as Chazal said (Brachot 8a): "For he who acts with joy out of love enjoys from the actual toil."

....from amidst the love, one will come to profound intimacy [deveikut] with the Shechinah, the place of the sculpting of the soul, because each person who fears [automatically] distances from that which he fears.
 
But one who loves always strives to become intimate [l'dabek] with that which is beloved to him because in that way, he will come to his reward. It is apparent that this love is the purpose of success because through that, one merits intimacy with the Throne of Glory [Kisei Hakavod]. By peering and gazing at the sky, he will recall the Kisei Hakavod via the similarity in colors [i.e., the thread of techeilet].

And that is the reason for 8 strings and 5 knots; it all adds up to 13 which is the gematria of LOVE - אהבה.

And there is one more mitzvah that recalls all the mitzvot.
 
And that is: "You shall love to your neighbor as yourself" (Vayikra 19:18).
 
And if so, one thread can bring a person to his ultimate purpose, as is instructed by the term "techeilet."
 
And this is a secret from the secrets of the Torah.

It is symbolic of the time when Yisrael backs away from the Aron Brit Hashem [Ark of Hashem's Covenant] and their faces are toward the Camp, meaning toward the Am, toward the love of the matters of This World, toward which those of the Camp are inclined. And in order to find favor in the eyes of the Camp, one turns the back of the neck to the Shechinah and turns every aim of his deeds toward being an important person in the camp or an agent or a prince over them. And this is the main sin among us, which causes the lengthiness of the Galut. For most of them do turn their face from the Aron Brit Hashem to the Camp until any skillfully [carried-out] deed from Torah and mitzvot is not done for its own sake, but instead to bring glory to they themselves before others, to find favor in their eyes.
And the guardians of the wall themselves are as if they are destroyers of the wall.

That last sentence rhymes in Aramaic: V'neturei karta k'ilu hem hem charuvei karta.   ונטורי קרתא כאילו הם הם חרובי קרתא    It means something to us nowadays for reasons that didn't even exist in the Kli Yakar's time, doesn't it? Food for thought....

Mahari Abarbanel explains: "You make me as male caretaker who holds the nursing baby although he has no breasts with which to nurse the child when he cries. Likewise, it is not in my hands to fulfill Your request."

And regarding this, it says, " 'And if this is how You treat me' because this likeness of a female is found in You as it is in Your Hands to quench their thirst. And You guide a man, so how can You cast upon me the concept of a female when I am a male who has no breasts with which to nurse?' "

And this concept of [the feminine form of] "You" is directed Above and does not refer to a weakening of strength, God forbid, but it teaches about His Ability, which resembles that of a female who possesses breasts with which to nurse.

And when the wife sees that her husband comes to poverty, she suspects of him that he came to poverty because he has been associating with "loose women." .... When she sees that he suddenly loses all his wealth, which is not the normal way of things, then for this reason, she, too, behaves licentiously after him [i.e., the wife follows in the adulterous footsteps of her husband].
 
Therefore, it says "and deals treacherously with him," meaning that if his wife shall go astray and deal treacherously with him by means of this betrayal, then this betrayal hinges on him because he caused her, out of her suspicion, to want to behave like him.
 
And all this was caused because he dealt treacherously with the holy things belonging to the Kohen, by not giving the Kohen his holy things. For through this, he comes to poverty. And she suspects him of associating with "loose women," [an act which] destroys wealth. 
 
And the truth is clarified through the "Water Test" because Chazal said (Sotah 28a) "and a man will be cleansed from sin. If he is innocent from sin, the water tests her, etc." - meaning, [innocent] from this sin, which resembles her sin. If he is innocent of what his wife suspected him, then the verdict [דין] is that the waters will test her.
 
But if he is not innocent of this sin and her suspicion of him is the truth, then there is no verdict [דין] that the waters will test her after he himself has been associating with "loose women."
So she has a bit of an excuse [ויש לה קצת התנצלות].

And regarding that which it says תשטה [she shall go astray]: It is a term [derived from] the word שטות [foolishness]. Even though every sinner is call a chump [כסיל] and a שוטה [fool], nonetheless, it [uses this specific term] to imply that she is davka in a state of mindlessness [הומיה פתיות] as she doesn't know what caused his poverty, and she should have understood that it was the withholding of the gifts that caused his poverty.

We see from this that even in an hour of wrath, during which Yisrael deserves to be in a state of hastarat Panim, and every person who hides his face looks as if he is facing downward, so to speak, that nonetheless The Holy One Blessed Be He says it is the way of acquiescence [ויתור], I will raise to you My Countenance so it will be directed across from your face because "raise" is only regarding that which is liable to fall or to face downward.