(Exodus 16:4) "And the L–rd said to Moses: Behold, ("Hineni") I shall rain down bread for you from the heavens": R. Yehoshua says: The Holy One Blessed be He (hereby) said to Moses: I shall reveal Myself at once and not delay. R. Eliezer Hamodai says: He said "Hineni" only in the merit of Abraham, Isaac, and Jacob, (who acted in kind).
"from the heavens": from the goodly treasure trove of the heavens, viz. (Devarim 28:12) "The L–rd will open for you His goodly treasure trove, the heavens, etc." R. Shimon b. Gamliel says: Come and see how beloved are Israel before the L–rd. And because they are thus beloved before Him, He changed for them the order of creation. He converted for them the terrestrial to the celestial, and the celestial to the terrestrial. In the past (before the giving of the manna), bread would rise from the earth and dew would fall from the heavens, viz. (Devarim 33:28) "… a land of corn and wine. His heavens, too, shall drip dew," and now (with the manna) the order has been reversed. Bread has begun to fall from heaven, and dew to rise from the earth, viz.: "Behold, I shall rain down bread for you from the heavens," and (Ibid. 14) "And, behold, the dew layer ascended, etc." (Ibid. 4) "and the people shall go out and gather": They did not gather it in the courtyards, but they went out to the wilderness and gathered it there.
"each day's ration in its day": for the day and the morrow, e.g., on Friday, for Friday and Sabbath. R. Eliezer Hamodai says: So that one not gather for the day and the morrow, e.g., on Friday for Sabbath. "each day's ration in its day": He who created the day created its sustenance — whence R. Eliezer Hamodai was wont to say: Whoever has what to eat today and says "What will I eat tomorrow?" is lacking in faith. (Ibid. 4) "so that I may try them, whether or not they will walk in My law": From here R. Shimon b. Yochai was wont to say: Torah was given to be expounded only by the eaters of manna, as with one who sits and expounds without knowing whence he will eat and drink and whence he will clothe and cover himself. Torah was given to be expounded only by the eaters of manna, and, second to them, the eaters of terumah (i.e., Cohanim).
"and it shall be on the sixth day that they shall prepare what they shall bring": From here it is derived that one makes an eruv on the eve of a festival for the Sabbath. (Exodus 16:5) "and it shall be mem-shin-nun-heh": bread that is "meshuneh" (different). You say, bread that is different, but perhaps (the intent is) bread that is double (mishneh)? (this is not so, for) (Ibid. 22) "two omers for each one" (on the sixth day) already speaks of bread that is double.
How, then, am I to understand "bread that is mem-shin-nun-heh"? As bread that is "meshuneh" ("different"). How so? Each day it was one omer; on the Sabbath, two. Each day it was aromatic; on the Sabbath, more so. Each day it was gilt-like; on the Sabbath, more so.
(Exodus 16:6) "And Moses and Aaron said to all the children of Israel: In the evening you will know, etc." They said (hereby): While you are sleeping in your beds the Holy One Blessed be He will provide for you.
"and you will know that the L–rd took you out of the land of Egypt": From here you learn that the exodus from Egypt is over and against all of the miracles and mighty acts that the Holy One Blessed be He wrought with Israel.
The quail, which they requested with a full stomach, was given to them with a "darkened countenance." The manna, which they requested legitimately (i.e., from hunger) was given to them with a "radiant countenance." "for He hears your cavilings, which are against the L–rd.": And of what significance are we that you stand and rail against us?
(16:8) "And Moses said: When the L–rd gives you in the evening flesh to eat, etc." — whence we are apprised that it was with a "darkened countenance" that the quail was given to Israel
and that the manna, which was requested legitimately, was given with a "radiant countenance." "for the L–rd hears your cavilings, whereby you cavil against Him, etc." They said: If it were against us that you stood and railed, we would tolerate you. But you do so against the Living, eternal G–d!
(16:9) "And Moses said to Aaron: Say to the entire congregation of the children of Israel: Draw near before the L–rd": R. Yehoshua says: (The intent is) draw near to (the place of) G–d's revelation (i.e., to the place where the cloud will descend). R. Elazar says: (The intent is) draw near to render an accounting (for your complaints). (16:10) "And it was, as Aaron spoke, etc.": What is the intent of this? We are hereby apprised that at the very time Aaron spoke this, so it transpired.
"and they turned to the desert": R. Yehoshua says: They had no sooner turned than the Shechinah had appeared. R. Elazar says: They turned to the deeds of the forefathers (i.e., to repentance), it being written ("they turned to) 'the desert'" — Just as the desert is void of all, so the early fathers were void of all transgression and sin.
"and, behold, the glory of the L–rd appeared in the cloud": R. Yossi Haglili says: So long as Israel railed against Moses and Aaron, at once, "the glory of the L–rd appeared in the cloud." Elsewhere it is written (Numbers 14:10) "and the entire congregation sought to stone them (Yehoshua and Calev)." What is written (of this)? "The glory of the L–rd appeared in the tent of meeting," the Holy One Blessed be He saying here, (as it were,) "Better that the pillar of cloud be struck than that Moses and Aaron be stoned!"
(שמות טז,ד) "וַיֹּאמֶר יי אֶל מֹשֶׁה: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ, לְמַעַן אֲנַסֶּנּוּ, הֲיֵלֵךְ בְּתוֹרָתִי, אִם לֹא." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמַר הַמָּקוֹם לְמֹשֶׁה: הֲרֵינִי נִגְלֶה מִיָּד וְאֵינִי מְעַכֵּב. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: אֵינוֹ אוֹמֵר "הִנְנִי" אֶלָּא בִזְכוּת אַבְרָהָם יִצְחָק וְיַעֲקֹב.
(Exodus 16:4) "And the L–rd said to Moses: Behold, ("Hineni") I shall rain down bread for you from the heavens": R. Yehoshua says: The Holy One Blessed be He (hereby) said to Moses: I shall reveal Myself at once and not delay. R. Eliezer Hamodai says: He said "Hineni" only in the merit of Abraham, Isaac, and Jacob, (who acted in kind).
"לָכֶם", רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בְּוַדַּי אֵינוֹ רָאוּי לָכֶם. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: אֵינוֹ אוֹמֵר "לָכֶם" אֶלָּא בִזְכוּת אַבְרָהָם יִצְחָק וְיַעֲקֹב.
"מִן הַשָּׁמָיִם", מֵאוֹצָר הַטּוֹב שֶׁלַּשָּׁמַיִם, שֶׁנֶּאֱמַר: (דברים כה,יב) "יִפְתַּח יי לְךָ אֶת אוֹצָרוֹ הַטּוֹב". רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בֹּא וּרְאֵה, כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם! וּלְפִי שֶׁהֵן חֲבִיבִין עָלָיו, שִׁנָּה לָהֶם מַעֲשֵׂה בְרֵאשִׁית: עָשָׂה לָהֶם תַּחְתּוֹנִים עֶלְיוֹנִים, וְעֶלְיוֹנִים תַּחְתּוֹנִים. לְשֶׁעָבַר, הָיָה הַלֶּחֶם עוֹלֶה מִן הָאָרֶץ, וְהַטַּל יוֹרֵד מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר: (דברים לג,כח) "אֶרֶץ דָּגָן וְתִירוֹשׁ, אַף שָׁמָיו יַעַרְפוּ טָל." וְעַתָּה נִתְחַלְּפוּ הַדְּבָרִים, הִתְחִיל הַלֶּחֶם יוֹרֵד מִן הַשָּׁמַיִם, וְהַטַּל עוֹלָה מִן הָאָרֶץ, שֶׁנֶּאֱמַר: (שמות טז,ד) "הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם". וְאוֹמֵר: (שמות טז,יד) "וַתַּעַל שִׁכְבַת הַטָּל". "וְיָצָא הָעָם וְלָקְטוּ", שֶׁלֹּא יִהְיוּ יוֹצְאִין לַחֲצֵרוֹת וּמְלַקְּטִין, אֶלָּא יִהְיוּ יוֹצְאִין לַמִּדְבָּרוֹת וּמְלַקְּטִין.
"from the heavens": from the goodly treasure trove of the heavens, viz. (Devarim 28:12) "The L–rd will open for you His goodly treasure trove, the heavens, etc." R. Shimon b. Gamliel says: Come and see how beloved are Israel before the L–rd. And because they are thus beloved before Him, He changed for them the order of creation. He converted for them the terrestrial to the celestial, and the celestial to the terrestrial. In the past (before the giving of the manna), bread would rise from the earth and dew would fall from the heavens, viz. (Devarim 33:28) "… a land of corn and wine. His heavens, too, shall drip dew," and now (with the manna) the order has been reversed. Bread has begun to fall from heaven, and dew to rise from the earth, viz.: "Behold, I shall rain down bread for you from the heavens," and (Ibid. 14) "And, behold, the dew layer ascended, etc." (Ibid. 4) "and the people shall go out and gather": They did not gather it in the courtyards, but they went out to the wilderness and gathered it there.
"דְּבַר יוֹם בְּיוֹמוֹ". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּדֵי שֶׁיִּלְקֹט אָדָם מֵהַיּוֹם לְמָחָר, כְּעֵין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: כְּדֵי שֶׁלֹּא יִלְקֹט אָדָם מֵהַיּוֹם לְמָחָר כְּעֵין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, שֶׁנֶּאֱמַר: "דְּבַר יוֹם בְּיוֹמוֹ". מִי שֶׁבָּרָא יוֹם, בָּרָא פַרְנָסָתוֹ. מִכָּן הָיָה רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: כָּל מִי שֶׁיֵּשׁ לוֹ מַה יֹּאכַל הַיּוֹם וְאוֹמֵר: מָה אוֹכַל לְמָחָר? הֲרֵי זֶה מְחֻסַּר אֲמָנָה, שֶׁנֶּאֱמַר: "לְמַעַן אֲנַסֶּנּוּ, הֲיֵלֵךְ בְּתוֹרָתִי, אִם לֹא." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: שָׁנָה אָדָם שְׁתֵּי הֲלָכוֹת בַּשַּׁחְרִית וּשְׁתֵּי הֲלָכוֹת בָּעַרְבִית, וְעָסַק בִּמְלַאכְתּוֹ כָּל הַיּוֹם, מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם כָּל הַתּוֹרָה כֻּלָּהּ. מִכָּן הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: לֹא נִתְּנָה תוֹרָה לִדְרֹשׁ אֶלָּא לְאוֹכְלֵי הַמָּן. הָא כֵיצַד? הָיָה יוֹשֵׁב וְדוֹרֵשׁ, וְלֹא הָיָה יוֹדֵעַ מֵהֵיכָן אוֹכֵל וְשׁוֹתֶה, וּמֵהֵיכָן הָיָה לוֹבֵשׁ וּמִתְכַּסֶּה. הָא לֹא נִתְּנָה תוֹרָה לִדְרֹשׁ אֶלָּא לְאוֹכְלֵי הַמָּן. וּשְׁנִיִּים לָהֶם, אוֹכְלֵי תְרוּמָה.
"each day's ration in its day": for the day and the morrow, e.g., on Friday, for Friday and Sabbath. R. Eliezer Hamodai says: So that one not gather for the day and the morrow, e.g., on Friday for Sabbath. "each day's ration in its day": He who created the day created its sustenance — whence R. Eliezer Hamodai was wont to say: Whoever has what to eat today and says "What will I eat tomorrow?" is lacking in faith. (Ibid. 4) "so that I may try them, whether or not they will walk in My law": From here R. Shimon b. Yochai was wont to say: Torah was given to be expounded only by the eaters of manna, as with one who sits and expounds without knowing whence he will eat and drink and whence he will clothe and cover himself. Torah was given to be expounded only by the eaters of manna, and, second to them, the eaters of terumah (i.e., Cohanim).
(שמות טז,ה) ["וְהָיָה בַּיּוֹם הַשִּׁשִּׁי, וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ, וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם."] "וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ". מִכָּן שֶׁיְּעָרֵב אָדָם מֵעֶרֶב שַׁבָּת לַשַּׁבָּת. "וְהָיָה מִשְׁנֶה", לֶחֶם מְשֻׁנֶּה. אַתָּה אוֹמֵר לֶחֶם מְשֻׁנֶּה, אוֹ אֵינוֹ אֶלָּא לֶחֶם כָּפוּל? כְּשֶׁהוּא אוֹמֵר: (שמות טז,כב) "שְׁנֵי הָעֹמֶר לָאֶחָד", הֲרֵי לֶחֶם כָּפוּל אָמוּר; הָא מַה תִּלְמֹד לוֹמַר "וְהָיָה מִשְׁנֶה"? לֶחֶם שֶׁהוּא מְשֻׁנֶּה.
"and it shall be on the sixth day that they shall prepare what they shall bring": From here it is derived that one makes an eruv on the eve of a festival for the Sabbath. (Exodus 16:5) "and it shall be mem-shin-nun-heh": bread that is "meshuneh" (different). You say, bread that is different, but perhaps (the intent is) bread that is double (mishneh)? (this is not so, for) (Ibid. 22) "two omers for each one" (on the sixth day) already speaks of bread that is double.
כֵּיצַד? בְּכָל יוֹם הָיָה בוֹ עֹמֶר אֶחָד, וּבַשַּׁבָּת שְׁנֵי עֳמָרִים; בְּכָל יוֹם הָיָה רֵיחוֹ נוֹדֵף, וּבַשַּׁבָּת בְּיוֹתֵר; בְּכָל יוֹם הָיָה מַצְהִיל כַּזָּהָב, וּבַשַּׁבָּת בְּיוֹתֵר.*מַצְהִיל: מבריק ונוצץ.
How, then, am I to understand "bread that is mem-shin-nun-heh"? As bread that is "meshuneh" ("different"). How so? Each day it was one omer; on the Sabbath, two. Each day it was aromatic; on the Sabbath, more so. Each day it was gilt-like; on the Sabbath, more so.
(שמות טז,ו) "וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כָּל בְּנֵי יִשְׂרָאֵל: עֶרֶב, וִידַעְתֶּם כִּי יי הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם." אָמְרוּ לָהֶם: עַד שֶׁאַתֶּם יְשֵׁנִים בְּמִטּוֹתֵיכֶם, הַמָּקוֹם מְפַרְנֵס אֶתְכֶם.
(Exodus 16:6) "And Moses and Aaron said to all the children of Israel: In the evening you will know, etc." They said (hereby): While you are sleeping in your beds the Holy One Blessed be He will provide for you.
"וִידַעְתֶּם כִּי יי הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם." מִכָּן אַתָּה לָמֵד, שֶׁשְּׁקוּלָה יְצִיאַת מִצְרַיִם כְּנֶגֶד כָּל הַנִּסִּין וְהַגְּבוּרוֹת שֶׁעָשָׂה הַמָּקוֹם לְיִשְׂרָאֵל.
"and you will know that the L–rd took you out of the land of Egypt": From here you learn that the exodus from Egypt is over and against all of the miracles and mighty acts that the Holy One Blessed be He wrought with Israel.
(שמות טז,ז) ["וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יי, בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יי; וְנַחְנוּ מָה, כִּי תַלִּינוּ עָלֵינוּ?"] "וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יי". מִכָּן אַתָּה לָמֵד, שֶׁבְּפָנִים מְאִירוֹת נִתַּן הַמָּן לְיִשְׂרָאֵל.
(Exodus 16:7) "and in the morning you will see": From here you learn that it was with a "radiant countenance" that the manna was given to Israel.
הַשְּׂלָו, שֶׁשָּׁאֲלוּ אוֹתוֹ מִמְּלֹא מֵעַיִם, נִתַּן לָהֶם בְּפָנִים חֲשֵׁכוֹת, אֲבָל הַמָּן, שֶׁשָּׁאֲלוּ אוֹתוֹ כַהֲלָכָה, נִתַּן לָהֶם בְּפָנִים מְאִירוֹת. "בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יי, וְנַחְנוּ מָה, כִּי תַלִּינוּ עָלֵינוּ?" אָמְרוּ לָהֶם: וְכִי מָה אָנוּ סְפוּנִין כְּלוּם,*סְפוּנִין כְּלוּם: מסתירים דבר. ספונים=סופנים, בינוני פעול במשמעות בינוני פועל. שֶׁאַתֶּם עוֹמְדִין וּמִתְרַעֲמִין עָלֵינוּ?
The quail, which they requested with a full stomach, was given to them with a "darkened countenance." The manna, which they requested legitimately (i.e., from hunger) was given to them with a "radiant countenance." "for He hears your cavilings, which are against the L–rd.": And of what significance are we that you stand and rail against us?
(שמות טז,ח) ["וַיֹּאמֶר מֹשֶׁה: בְּתֵת יי לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל, וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ, בִּשְׁמֹעַ יי אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו; וְנַחְנוּ מָה? לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם, כִּי עַל יי!"] "וַיֹּאמֶר מֹשֶׁה: בְּתֵת יי לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל". מִכָּן אַתְּ לָמֵד, שֶׁבְּפָנִים חֲשֵׁכוֹת נִתַּן הַשְּׂלָו לְיִשְׂרָאֵל.
(16:8) "And Moses said: When the L–rd gives you in the evening flesh to eat, etc." — whence we are apprised that it was with a "darkened countenance" that the quail was given to Israel
הַמָּן, שֶׁשָּׁאֲלוּ אוֹתוֹ כַהֲלָכָה, נִתַּן לָהֶם בְּפָנִים מְאִירוֹת. אֲבָל הַשְּׂלָו, שֶׁשָּׁאֲלוּ אוֹתוֹ מִמְּלֹא מֵעַיִם, נִתַּן לָהֶן בְּפָנִים חֲשֵׁכוֹת. "בִּשְׁמֹעַ יי אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו; וְנַחְנוּ מָה? לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם, כִּי עַל יי!" אָמְרוּ לָהֶן: אִלּוּ עָלֵינוּ הֱיִיתֶם עוֹמְדִים וּמִתְרַעֲמִים, הָיִינוּ סוֹבְלִין אֶתְכֶם, אֶלָּא הֲרֵי אַתֶּם עוֹמְדִים וּמִתְרַעֲמִים עַל חַי וְקַיָּם לָעוֹלָמִים בָּרוּךְ הוּא!
and that the manna, which was requested legitimately, was given with a "radiant countenance." "for the L–rd hears your cavilings, whereby you cavil against Him, etc." They said: If it were against us that you stood and railed, we would tolerate you. But you do so against the Living, eternal G–d!
(שמות טז,ט) "וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן: אֱמֹר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל: קִרְבוּ לִפְנֵי יי, כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: "קִרְבוּ", עַל שֶׁנִּגְלְתָה גְבוּרָה. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "קִרְבוּ", כְּדֵי לִתֵּן אֶת הַדִּין.
(16:9) "And Moses said to Aaron: Say to the entire congregation of the children of Israel: Draw near before the L–rd": R. Yehoshua says: (The intent is) draw near to (the place of) G–d's revelation (i.e., to the place where the cloud will descend). R. Elazar says: (The intent is) draw near to render an accounting (for your complaints). (16:10) "And it was, as Aaron spoke, etc.": What is the intent of this? We are hereby apprised that at the very time Aaron spoke this, so it transpired.
(שמות טז,י) ["וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וַיִּפְנוּ אֶל הַמִּדְבָּר, וְהִנֵּה כְּבוֹד יי נִרְאָה בֶּעָנָן."] "כְּדַבֵּר אַהֲרֹן". מַה תִּלְמֹד לוֹמַר "וַיְהִי"? אֶלָּא מְלַמֵּד, שֶׁכַּשֵּׁם שֶׁגָּזַר הַמָּקוֹם, כֵּן הָיָה. "וַיִּפְנוּ אֶל הַמִּדְבָּר". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לֹא הִפְנוּ עַד שֶׁנִּגְלְתָה גְבוּרָה. רַבִּי אֶלְעָזָר אוֹמֵר: לֹא הִפְנוּ אֶלָּא לְמַעֲשֵׂה אָבוֹת, שֶׁנֶּאֱמַר "הַמִּדְבָּר". מַה מִּדְבָּר, אֵין בּוֹ לֹא עָוֹן וְלֹא חֵטְא, כָּךְ אָבוֹת הָרִאשׁוֹנִים, אֵין בָּהֶם לֹא עָוֹן וְלֹא חַטָּאת.
"and they turned to the desert": R. Yehoshua says: They had no sooner turned than the Shechinah had appeared. R. Elazar says: They turned to the deeds of the forefathers (i.e., to repentance), it being written ("they turned to) 'the desert'" — Just as the desert is void of all, so the early fathers were void of all transgression and sin.
"וְהִנֵּה כְּבוֹד יי נִרְאָה בֶּעָנָן." רַבִּי יוֹסֵה בֶּן שִׁמְעוֹן אוֹמֵר: כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מְבַקְשִׁין לִסְקֹל אֶת מֹשֶׁה וְאַהֲרֹן, מִיָּד, "כְּבוֹד יי נִרְאָה בֶּעָנָן." וּלְהַלָּן מַהוּ אוֹמֵר? (במדבר יד,י) "וַיֹּאמְרוּ כָּל הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים, וּכְבוֹד יי נִרְאָה בְּאֹהֶל מוֹעֵד אֶל כָּל בְּנֵי יִשְׂרָאֵל." וְכָן מַהוּ אוֹמֵר? "כְּבוֹד יי נִרְאָה בֶּעָנָן." וְכָל כָּךְ לָמָּה? אָמַר הַמָּקוֹם: מוּטָב שֶׁיִּלְקֶה עַמּוּד הֶעָנָן, וְלֹא יִסָּקְלוּ מֹשֶׁה וְאַהֲרֹן!
"and, behold, the glory of the L–rd appeared in the cloud": R. Yossi Haglili says: So long as Israel railed against Moses and Aaron, at once, "the glory of the L–rd appeared in the cloud." Elsewhere it is written (Numbers 14:10) "and the entire congregation sought to stone them (Yehoshua and Calev)." What is written (of this)? "The glory of the L–rd appeared in the tent of meeting," the Holy One Blessed be He saying here, (as it were,) "Better that the pillar of cloud be struck than that Moses and Aaron be stoned!"