“The Lord said to Moses: Behold, I will rain down bread for you from the heavens and the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah or not” (Exodus 16:4). “The Lord said to Moses: Behold, I will rain down bread for you from the heavens.” That is what is written: “Anything that the Lord desires to do, He does, in the heavens and on the earth” (Psalms 135:6). Anything that the Holy One blessed be He seeks to do, He does, for everything is His in the heavens and on the earth. Reish Lakish said: When flesh and blood crafts a vessel with three compartments and places different sorts of liquids, each and every one by itself; is he able to pour them all out from one place? However, for the Holy One blessed be He it is not so. When He rained fire and brimstone upon the Sodomites it was from the heavens, as it is stated: “The Lord rained [brimstone and fire] upon Sodom [and upon Gomorrah from the Lord] from the heavens” (Genesis 19:24). Dew is from the heavens, as it is stated: “Like dew from the Lord” (Micah 5:6). And the manna was from the heavens. This is analogous to a golden samovar; if one seeks cold water, he removes it from it, if he seeks coals, he removes it from it.1The reference is to a samovar that has a compartment for water and an adjacent compartment for coals. One can fill the samovar with cold water, or fill it with hot water and use hot coals to keep the water hot. Alternatively, perhaps the reference is to a samovar that has an additional compartment for cold water, further away from the coals. So too, when the Holy One blessed be He brought the plagues upon the Egyptians, He brought them only from the heavens.2He brought hail upon the Egyptians, comprised of both ice and fire (see Exodus 9:23). This is parallel to the cold water and hot coals from the samovar. When He exacted retribution from the Emorites, He exacted retribution against them only from the heavens, as it is written: “The Lord cast upon them large stones from the heavens” (Joshua 10:11). When He exacted retribution from Sisera, He exacted retribution from him only from the heavens, as it is stated: “From the heavens they battled” (Judges 5:20). And when He bestows goodness upon Israel, He bestows goodness only from the heavens, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). The blessings are from the heavens, as it is stated: “Look from Your holy abode, from the heavens, [and bless Your people Israel]” (Deuteronomy 26:15).
Rabbi Simon began in the name of Rabbi Eliezer: “The Lord is the God of hosts [tzevaot], the Lord is His designation” (Hosea 12:6), He carries out His will [tzivyono] upon His creations. Alternatively, “the God of hosts,” he carries out His will upon His angels. When He wishes, He makes them sit, as it is stated: “An angel of God came and sat beneath the terebinth” (Judges 6:11). At times, He makes them stand, as it is stated: “Seraphs standing” (Isaiah 6:2). And it is written: “I will grant you movement among those standing” (Zechariah 3:7).3The reference is to angels standing. At times He makes them in the guise of women, as it is stated: “Behold, two women emerged and wind was in their wings” (Zechariah 5:9), and at times, in the guise of men, as it is stated: “Behold three men” (Genesis 18:2). At times He makes them into winds, as it is stated: “He renders His angels winds” (Psalms 104:4), and at times, fire, as it is stated: “Flaming fires His servants” (Psalms 104:4). Alternatively, “the Lord is the God of hosts [tzevaot],” He carries out His will [tzivyono] upon the world. When He wished, He produced bread from the earth, as it is stated: “To produce bread from the earth” (Psalms 104:14). He brought down water from the heavens, as it is stated: “From the rain of the heavens, it drinks water” (Deuteronomy 11:11). When He wished, He raised water from the earth, as it is stated: “Rise, well, call to it” (Numbers 21:17), and He brought down manna from the heavens, as it is stated: “Behold, I will rain down bread for you from the heavens.”
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). Come and see that the nature of flesh and blood is unlike the nature of the Holy One blessed be He. The nature of flesh and blood is that when a sponge is in his hand, if he opens his hand no drop falls, but if he clenches his hand, it causes water to fall. But the Holy One blessed be He is not so. The sponge is in His hand, as it is stated: “The streams [peleg]4Peleg can also mean body part. of God are filled with water” (Psalms 65:10), and likewise, “who measured water in His palm” (Isaiah 40:12). If He shuts it, the water does not come down, as it is stated: “Behold, He shuts the water and it dries” (Job 12:15), and it says: “He will shut the heavens and there will be no rain” (Deuteronomy 11:17). He opens His hand and the rain falls, as it is stated: “The Lord will open for you His good storehouse, the heavens [to provide rain for your land in its time]” (Deuteronomy 28:12). And it says: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). “The food of every living being,” is not written here, but rather, “the desire of every living being,” as He provides for the desire of each and every one. Likewise, in the future, the Holy One blessed be He will give each and every one everything that he seeks. If you wonder about this matter, see what He did for Israel in this world, as He brought down for them manna, in which there were all kinds of delicacies, and each and every one of Israel would taste anything that he wanted, as it is stated: “These forty years the Lord your God is with you, you lacked nothing [davar]” (Deuteronomy 2:7). What is davar? When one would desire to eat something [davar], and he would say so with his mouth: ‘If only I had a piece of fattened meat to eat,’ immediately, it would be transformed into the taste of fattened meat in his mouth. They would say a word [davar], and the Holy One blessed be He would fulfill their will. Rabbi Abba said: He would not even say anything with his mouth, but rather would think in his heart what his soul desired and the Holy One blessed be He would fulfill his will, and he would taste the flavor of what he desired. Know that it is so, as Ezekiel said: “My bread that I gave you, fine flour, oil, and honey I fed you” (Ezekiel 16:19). One verse says: “Behold, I will rain down bread for you from the heavens,” and one verse says: “And its taste was like a cake of honey” (Exodus 16:31), and it says: “Its taste was like the taste of cake baked with oil” (Numbers 11:8). How are the three verses realized? Lads would taste the taste of bread; elders, the taste of honey; babies, the taste of oil.
Another matter, “Behold, I will rain down bread for you from the heavens,” that is what is written: “I responded to those who did not ask” (Isaiah 65:1). What is written prior to the matter? “The entire congregation of the children of Israel complained” (Exodus 16:2). What complaint was there? The food that they took out with them from Egypt made them sixty-one meals, and they ate it for thirty-one days. That dough was finished and in the evening they complained, as it is stated: “The entire congregation of the children of Israel complained.” They should have come to say to him: ‘That dough is finished.’ Instead, they came to him contentiously, and said: “For you have taken us out of Egypt to this wilderness to kill this entire assembly in famine” (Exodus 16:3). They said: ‘Famine of food and famine of water.’ When they complained, [God’s] anger should have emerged against them immediately, but He did not do so to them. The Holy One blessed be He said: ‘They acted characteristically,5Contrarian and complaining. and I will act characteristically.6Merciful and forgiving. Say to them: In the morning the manna will fall for you.’ That is, “I responded to those who did not ask.” It would have been appropriate for them, once their cake was finished, that they would stand and request mercy from before Me. Instead, they stood and poured out grievances toward Heaven. Therefore, the verse states: “Behold Me, behold Me, to a nation that did not invoke My name” (Isaiah 65:1). Why does it say “behold Me” twice? Behold, it was Me at the spring, as it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). And behold, it was I [who provided] the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.”
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Rabbi Ḥanin said: When the Holy One blessed be He called Abraham, he answered Him: “He said: Here I am [hineni]” (Genesis 22:1). The Holy One blessed be He said to him: ‘As you live, with that same expression I will reward your descendants,’ as it is stated: “Behold, I [hineni] will rain down bread for you from the heavens.” In his regard, the verse says: “He who walks wholeheartedly is a righteous man” (Proverbs 20:7), this is Abraham, in whose regard it is written: “Walk before Me, and be wholehearted.” (Genesis 17:1). “Happy are his children after him” (Proverbs 20:7). You find that everything that Abraham our patriarch performed himself for the ministering angels, the Holy One blessed be He performed for his descendants in the wilderness. He said: “Let a little water be taken” (Genesis 18:4) by means of an intermediary. The Holy One blessed be He provided water by means of an intermediary. From where is this derived? As it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6).7Rather than God providing water for the Israelites directly, He commanded Moses to strike the rock and cause water to emerge. [Abraham] said: “And wash your feet” (Genesis 18:4), and He repaid them in the wilderness, as it is stated: “I will bathe you in water” (Ezekiel 16:9). [Abraham] said: “And recline beneath the tree” (Genesis 18:4), and the Holy One blessed be He “spread a cloud like a curtain” (Psalms 105:39). [Abraham] accompanied them, as it is stated: “Abraham was going with them to see them off” (Genesis 18:16), and the Holy One blessed be He repaid his descendants, as it is stated: “And the Lord was going before them by day” (Exodus 13:21). [Abraham] said: “I will fetch a piece of bread” (Genesis 18:5), and the Holy One blessed be He said: “Behold, I will rain down bread for you.” Rabbi Yehuda Halevi ben Rabbi Shalom said in the name of Rabbi Yona, and also Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: The manna should have fallen for them for [all of their] forty-two journeys. Where did it [begin to] fall? It was at Alush. Why at Alush? It was due to the merit that Abraham said: “Knead [lushi] and prepare cakes” (Genesis 18:6), that the Holy One blessed be He repaid his descendants: “Behold, I will rain down bread for you from the heavens.”
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “There is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8). Why is there none like You among the gods? Because there are none who can perform Your deeds. How so? The way of the world is that flesh and blood make a path on the way; is he, perhaps, able to make a path in the sea? But for the Holy One blessed be He it is not so, but rather, He makes for Himself a path in the midst of the sea, as it is stated: “Your way was through the sea, Your path through the mighty waters, Your footprints left no trace” (Psalms 77:20). Flesh and blood examine their documents. If someone finds that people owe him, he will produce the document and collect from them, but if he finds that he is in debt to a person, he will suppress it and not produce it. But the Holy One blessed be He is not so. If He finds that we are in debt to Him He suppresses it, as it is stated: “He will again have mercy upon us; He will suppress our iniquities” (Micah 7:19). But if He finds merit for us, He produces it, as it is stated: “The Lord has produced our righteousness” (Jeremiah 51:10). Flesh and blood, when he seeks to build a palace, he builds the lower levels and afterward builds the upper levels. But the Holy One blessed be He is not so; after He created the upper levels, He created the lower levels, as it is stated: “In the beginning God created the heavens,” and only afterward, “and the earth” (Genesis 1:1). Flesh and blood, when he seeks to purchase a slave, if there are claimants,8Individuals who claim that the slave belongs to them rather than to the individual seeking to sell the slave. he does not purchase him, but the Holy One blessed be He is not so, but rather He says: “Or has a god sought to come and take for himself a nation from the midst of a nation?” (Deuteronomy 4:34). Flesh and blood, the disciple holds the torch before his master, but the Holy One blessed be He is not so: “The Lord was going before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). Flesh and blood, the servant bathes the master, but the Holy One blessed be He is not so, but rather, “I will bathe you in water” (Ezekiel 16:9). Flesh and blood would dress his master, but the Holy One blessed be He is not so, but rather, “I clothed you in embroidery” (Ezekiel 16:10). Flesh and blood places shoes on the feet of his master, but the Holy One blessed be He is not so, but rather, “and shod you with taḥash” (Ezekiel 16:10). Flesh and blood bears his master, but the Holy One blessed be He is not so, but rather, “I have borne you on the wings of eagles” (Exodus 19:4). Flesh and blood, the master sleeps and the servant stands over him, but the Holy One blessed be He is not so, but rather, the Holy One blessed be He protects Israel, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). For flesh and blood, water is from above them and bread is from below them,9Rain falls from the sky and wheat grows from the ground. but the Holy One blessed be He is not so, but rather, water is from below them, this is the well,10The well that miraculously accompanied Israel through the wilderness and provided them with water. as it is stated: “Rise, well…” (Numbers 21:17), and the bread is from above: “Behold, I will rain down [bread] for you [from the heavens].” That is, “there is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8).
Another matter, “behold, I will rain down bread for you.” That is what is written: “Come, partake of my bread, and drink of the wine I have mixed” (Proverbs 9:5). The Holy One blessed be He said: ‘What caused you to eat of the manna and to drink from the spring? It is because you accepted the statutes and the ordinances, just as it states: “There He instituted for it statutes and ordinances…” (Exodus 15:25). It is due to the merit of My bread11This is a reference to the Torah, which is compared to bread (Matnot Kehuna). that you took the bread of the manna, and due to the merit of the wine that I mixed12This is a reference to the Torah, which is compared to wine (see Song of Songs 1:2; Etz Yosef). that you drank the water of the spring, as it is stated: “And drink of the wine I have mixed.”’ Why did they not recite song over the manna, just as they recited it over the spring? It is because regarding the manna they expressed derogatory statements, as it is stated: “But now our soul is parched, there is nothing at all, other than the manna before our eyes” (Numbers 11:6). The Holy One blessed be He said: ‘I seek neither your grievances nor your lauding,’ therefore He granted them permission to recite song only over the spring, because they were fond of it, as it is stated: “Rise, well, call to it” (Numbers 21:17). Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). When did the children of Israel state this matter? It was when they departed from Egypt and the nations of the world were saying: ‘These are destined to perish in the wilderness,’ and [Israel] said: “Is God able to prepare a table in the wilderness?” (Psalms 78:19). What did the Holy One blessed be He do? He had them recline [hesiban] under the clouds of glory, as it is stated: “God led the people roundabout [vayasev]” (Exodus 13:18), and he fed them manna, as it is stated: “Who fed you manna in the wilderness” (Deuteronomy 8:16). The height of the manna was higher than the waters of the Flood, as it is stated: “He commanded the skies above and opened the doors of the heavens” (Psalms 78:23), and regarding the Flood it is written: “And the windows of the heavens were opened” (Genesis 7:11).13Doors in the time of the Sages had four windows. Thus, if the waters of the Flood came through windows, and an unclarified plural term implies two, and the manna came through doors, the implication is that the manna was more plentiful than the waters of the Flood (see Yoma 76a). The nations of the world were seeing Israel reclining, eating, and lauding the Holy One blessed be He, as it is stated: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). “You anoint my head with oil” (Psalms 23:5), this is the quail. “My cup is full” (Psalms 23:5), this is the spring. Likewise, in the future, He will make peace for them, and they will recline and eat in the Garden of Eden. The idolaters will see their conduct and their manner ,14Their hearts will melt due to jealousy or fear. as it is stated: “Behold, My servants will drink and you will be thirsty, [behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).
Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.” The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1). See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8). At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16). Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7),15The verse actually states “a good land” without “and expansive.” The phrase “a good and expansive land” is found in Exodus 3:8. to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them. If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life. Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’ He says to Gavriel,16Mikhael tells Gavriel to recite the blessing. and Gavriel to the patriarchs of the world,17Abraham, Isaac, and Jacob. and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). In their regard,18With regard to those who deferred to him. David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.” Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear. For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it? It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything. So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).19This verse, stated regarding Israel, indicates that the term “wing” in the verse in Job also refers to Israel. ” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1). “Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7). “And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22). “Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22). Why all these?20Why are all these negative things stated concerning Israel? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8). That is, “He will dwell On High.” Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5). “His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1). Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3). Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.” “His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17). Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard.21Do not claim to have heard from your teacher something that you did not hear from him. Do not prohibit for others and permit for yourself. Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7).22In Daniel’s vision, Edom is represented by a terrifying beast. [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’ That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).
“And the people shall go out and gather each day’s portion on its day” (Exodus 16:4). That is what is written: “Blessed be the Lord, day by day” (Psalms 68:20). The Holy One blessed be He said to Israel: ‘In accordance with the measure that a person metes, so it is meted for him; I gave you the Torah in which you engage each day, as it is stated: “Happy is the man who heeds Me, to persist at My gates each day” (Proverbs 8:34). Likewise, “they seek Me each day” (Isaiah 58:2). As you live, I will sate you with bread from the heavens each day, as it is stated: “And the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah…” (Exodus 16:4). Moreover, I bless you each, as it is stated: “Blessed be the Lord, day by day, He will provide [yaamos] for us day after day” (Psalms 68:20). When you perform My will, I call you: “Those borne [haamusim] by Me from birth” (Isaiah 46:3), and I will provide [maamis] you with a cup of salvation, due to the merit of the Temple,’ which is known as “a stone of burden [maamasa],” as it is stated: “It will be on that day, that I will render Jerusalem a stone of burden” (Zechariah 12:3).
“But they did not heed Moses; men left from it until the morning and it became infested with worms and stank, and Moses became angry with them” (Exodus 16:20). “Men left from it,” these were those among them who lacked faith. Who were they? Rabbi Shimon ben Lakish said: They were Datan and Aviram. Here, “men” is stated, and below “men” is stated, as it is stated: “Depart now from the tents of these wicked men” (Numbers 16:26). Just as the “men” stated below were Datan and Aviram, so, too, the “men” stated here were Datan and Aviram. “And it became infested with worms and stank.” Is there anything that first produces worms and then stinks? Rather, the Holy One blessed be He sought to show people their actions, [and therefore ensured] that it would not stink at night and they would get up and cast it away; rather, that whole night it produced rows upon rows of worms.23In this way, God ensured that those who had left over the manna would throw it out in the morning, when others were awake and would notice. The large number of worms spread, and caused many people to know about the sin of these individuals. Immediately, “Moses became angry with them.” “It was on the sixth day that they gathered double the bread, two omer for each and all the princes of the congregation came and told Moses” (Exodus 16:22). “And he said to them, This is that which the Lord has spoken: Tomorrow is the rest of the holy Shabbat to the Lord: bake that which you will bake today, and what you will boil, boil today; and that which remains over, lay up for you, to be kept until the morning” (Exodus 16:23). “The Lord said to Moses: Until when do you refuse to observe My commandments and My laws?” (Exodus 16:28). When he became angry, he forgot to tell them that they should gather two omer each on the sixth day. When they went and gathered on the sixth day and found double, the princes came and told Moses, as it is stated: “All the princes of the congregation came and told Moses.” What did he say to them? “This is what the Lord has spoken.” It does not say: “This is what I have spoken,” but rather, “He has spoken,” for [Moses] had forgotten. In that regard it is stated: “Until when do you refuse,” as He includes Moses among them.
“See that the Lord has given you the Shabbat; therefore, He gives you on the sixth day bread for two days. Remain each man where he is; no man shall leave his place on the seventh day (Exodus 16:29). “See that the Lord has given you the Shabbat.” It should have said “know.” What is “see”? Rather, this is what the Holy One blessed be He said to them: ‘If the idolaters were to come and say to you: Why do you observe the Shabbat day on this day, say to them: See that the manna does not fall on Shabbat.’ What is “has given you”? To you it is given, and not to idolaters. From here they said: If idolaters will come and observe Shabbat, not only do they not receive a reward, [they also deserve to be put to death], as it is stated: “And day and night will not cease [yishbotu]” (Genesis 8:22).24This verse is interpreted to mean: They shall not observe a day and night of Shabbat. Likewise it says: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). This is analogous to a king who is sitting and the queen is sitting opposite him; one who passes between them is liable.
Rabbi Levi said: If Israel observes Shabbat properly, even one day, the son of David25The Messiah. will come. Why? Because it is equivalent to all the mitzvot. Likewise it says: “For He is our God, and we are the people of His pasture and the flock of His hand; today, would you only heed His voice” (Psalms 95:7). Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘Even though I set a limit for the end, and it will come whether they repent or do not repent, it will come only at its time. If they repent, even one day, I will bring it not at its appointed time. That is, “today, would you only heed His voice.” Just as we saw that for all the mitzvot, the son of David comes, for the observance of one day of Shabbat, the son of David comes, because Shabbat is equivalent to all mitzvot. Rabbi Elazar bar Avina said: We find in the Torah, in the Prophets, and in the Writings that Shabbat is equivalent to all the mitzvot. In the Torah, from where is it derived? From the fact that when Moses forgot to tell them the mitzva of Shabbat, the Holy One blessed be He said to him: “Until when do you refuse to observe My commandments…” (Exodus 16:28). What is written thereafter? “See that the Lord has given you the Shabbat” (Exodus 16:28). In the prophets, from where is it derived? From that which is stated: “The house of Israel defied Me in the wilderness, they did not follow My statutes” (Ezekiel 20:13). What is written thereafter? “They desecrated My Shabbats” (Ezekiel 20:13). In the Writings, from where is it derived? From that which is stated: “You came down upon Mount Sinai and spoke to them [from heaven and gave them upright ordinances and laws of truth, good statutes and mitzvot]” (Nehemiah 9:13). What is written thereafter? “You informed them of Your holy Shabbat” (Nehemiah 9:14). The Holy One blessed be He said to Israel: ‘If you merit to observe Shabbat, I consider it for you as though you observed all the mitzvotof the Torah. If you desecrate it, I consider it for you as though you desecrated all the mitzvot.’ Likewise, it says: “Who keeps the Shabbat from its desecration and prevents his hand from performing any evil” (Isaiah 56:2). When a person observes the Shabbat, he issues a decree and the Holy One blessed be He fulfills it, as it is stated: "If you restrain your walking because of the Sabbath” (Isaiah 58:13). What is written thereafter? “Then you will delight in the Lord” (Isaiah 58:14), just as it says: “Delight in the Lord, and He will grant you the desires of your heart.” (Psalms 37:4). Moreover, everything that you eat in this world is only from the profits, but the principal remains for the World to Come, as it is stated: “I will feed you the inheritance of Jacob your forefather, for the mouth of the Lord has spoken” (Isaiah 58:14).
וַיֹּאמֶר ה' אֶל משֶׁה הִנְּנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִכְתִיב (תהלים קלה, ו): כֹּל אֲשֶׁר חָפֵץ ה' עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ, כָּל מַה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ לַעֲשׂוֹת עוֹשֶׂה, שֶׁהַכֹּל שֶׁלּוֹ בַּשָּׁמַיִם וּבָאָרֶץ. אָמַר רֵישׁ לָקִישׁ בָּשָׂר וָדָם עוֹשֶׂה לוֹ טְרַקְאִירִין וְנוֹתֵן כָּל מִינֵי מַשְׁקִין כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ, שֶׁמָּא יָכוֹל לְהוֹצִיא אֶת כֻּלָּן מִמָּקוֹם אֶחָד. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן כְּשֶׁהִמְטִיר אֵשׁ וְגָפְרִית עַל הַסְּדוֹמִיִּים הָיָה מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (בראשית יט, כד): וַה' הִמְטִיר עַל סְדֹם מִן הַשָּׁמָיִם. וְהַטַּל מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (מיכה ה, ו): כְּטַל מֵאֵת ה'. וְהַמָּן מִן הַשָּׁמַיִם, מָשָׁל לְמוּלְיָר שֶׁל זָהָב בִּקֵּשׁ צִנִּים הוֹצִיא מִמֶּנּוּ, בִּקֵּשׁ גֶּחָלִים הוֹצִיא מִמֶּנּוּ, כָּךְ כְּשֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּכּוֹת עַל הַמִּצְרִיִּים לֹא הֵבִיא אֶלָּא מִן הַשָּׁמַיִם, וּכְשֶׁפָּרַע מִן הָאֱמוֹרִיִּים, לֹא פָּרַע מֵהֶן אֶלָּא מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (יהושע י, יא): וַה' הִשְׁלִיךְ עֲלֵיהֶם אֲבָנִים גְּדֹלוֹת מִן הַשָּׁמַיִם, וּכְשֶׁפָּרַע מִסִּיסְרָא פָּרַע מִמֶנּוּ מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שופטים ה, כ): מִן הַשָּׁמַיִם נִלְחָמוּ, וּכְשֶׁמֵּיטִיב לְיִשְׂרָאֵל אֵינוֹ מֵיטִיב אֶלָא מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם, הַבְּרָכוֹת מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים כו, טו): הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמָיִם.
“The Lord said to Moses: Behold, I will rain down bread for you from the heavens and the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah or not” (Exodus 16:4).
“The Lord said to Moses: Behold, I will rain down bread for you from the heavens.” That is what is written: “Anything that the Lord desires to do, He does, in the heavens and on the earth” (Psalms 135:6). Anything that the Holy One blessed be He seeks to do, He does, for everything is His in the heavens and on the earth. Reish Lakish said: When flesh and blood crafts a vessel with three compartments and places different sorts of liquids, each and every one by itself; is he able to pour them all out from one place? However, for the Holy One blessed be He it is not so. When He rained fire and brimstone upon the Sodomites it was from the heavens, as it is stated: “The Lord rained [brimstone and fire] upon Sodom [and upon Gomorrah from the Lord] from the heavens” (Genesis 19:24). Dew is from the heavens, as it is stated: “Like dew from the Lord” (Micah 5:6). And the manna was from the heavens.
This is analogous to a golden samovar; if one seeks cold water, he removes it from it, if he seeks coals, he removes it from it.1The reference is to a samovar that has a compartment for water and an adjacent compartment for coals. One can fill the samovar with cold water, or fill it with hot water and use hot coals to keep the water hot. Alternatively, perhaps the reference is to a samovar that has an additional compartment for cold water, further away from the coals. So too, when the Holy One blessed be He brought the plagues upon the Egyptians, He brought them only from the heavens.2He brought hail upon the Egyptians, comprised of both ice and fire (see Exodus 9:23). This is parallel to the cold water and hot coals from the samovar. When He exacted retribution from the Emorites, He exacted retribution against them only from the heavens, as it is written: “The Lord cast upon them large stones from the heavens” (Joshua 10:11). When He exacted retribution from Sisera, He exacted retribution from him only from the heavens, as it is stated: “From the heavens they battled” (Judges 5:20). And when He bestows goodness upon Israel, He bestows goodness only from the heavens, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). The blessings are from the heavens, as it is stated: “Look from Your holy abode, from the heavens, [and bless Your people Israel]” (Deuteronomy 26:15).
רַבִּי סִימוֹן בְּשֵׁם רַבִּי אֱלִיעֶזֶר פָּתַח (הושע יב, ו): וַה' אֱלֹהֵי הַצְּבָאוֹת ה' זִכְרוֹ, שֶׁהוּא עוֹשֶׂה צִבְיוֹנוֹ בִּבְרִיּוֹתָיו. דָּבָר אַחֵר, אֱלֹהֵי הַצְּבָאוֹת, שֶׁהוּא עוֹשֶׂה צִבְיוֹנוֹ בְּמַלְאָכָיו, כְּשֶׁהוּא מְבַקֵּשׁ הוּא עוֹשֶׂה אוֹתָם יוֹשְׁבִים, שֶׁנֶּאֱמַר (שופטים ו, יא): וַיָּבֹא מַלְאַךְ ה' וַיֵּשֶׁב תַּחַת הָאֵלָה, וּפְעָמִים עוֹשֶׂה אוֹתָן עוֹמְדִים, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים, וּכְתִיב (זכריה ג, ז): וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה, וּפְעָמִים עוֹשֶׂה אוֹתָן בִּדְמוּת נָשִׁים, שֶׁנֶּאֱמַר (זכריה ה, ט): וְהִנֵּה שְׁתַּיִם נָשִׁים יוֹצְאוֹת וְרוּחַ בְּכַנְפֵיהֶם, וּפְעָמִים בִּדְמוּת אֲנָשִׁים, שֶׁנֶּאֱמַר (בראשית יח, ב): וְהִנֵּה שְׁלשָׁה אֲנָשִׁים, וּפְעָמִים עוֹשֶׂה אוֹתָן רוּחוֹת, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, וּפְעָמִים אֵשׁ, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט. דָּבָר אַחֵר, וַה' אֱלֹהֵי הַצְּבָאוֹת, שֶׁהוּא עוֹשֶׂה צִבְיוֹנוֹ בָּעוֹלָם, כְּשֶׁבִּקֵּשׁ הוֹצִיא לֶחֶם מִן הָאָרֶץ, שֶׁנֶּאֱמַר (תהלים קד, יד): לְהוֹצִיא לֶחֶם מִן הָאָרֶץ, וְהוֹרִיד מַיִם מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים יא, יא): לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם, וּכְשֶׁבִּקֵּשׁ הֶעֱלָה מַיִם מִן הָאָרֶץ, שֶׁנֶּאֱמַר (במדבר כא, יז): עֲלִי בְאֵר עֱנוּ לָהּ. וְהוֹרִיד מָן לְיִשְׂרָאֵל מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם.
Rabbi Simon began in the name of Rabbi Eliezer: “The Lord is the God of hosts [tzevaot], the Lord is His designation” (Hosea 12:6), He carries out His will [tzivyono] upon His creations. Alternatively, “the God of hosts,” he carries out His will upon His angels. When He wishes, He makes them sit, as it is stated: “An angel of God came and sat beneath the terebinth” (Judges 6:11). At times, He makes them stand, as it is stated: “Seraphs standing” (Isaiah 6:2). And it is written: “I will grant you movement among those standing” (Zechariah 3:7).3The reference is to angels standing. At times He makes them in the guise of women, as it is stated: “Behold, two women emerged and wind was in their wings” (Zechariah 5:9), and at times, in the guise of men, as it is stated: “Behold three men” (Genesis 18:2). At times He makes them into winds, as it is stated: “He renders His angels winds” (Psalms 104:4), and at times, fire, as it is stated: “Flaming fires His servants” (Psalms 104:4).
Alternatively, “the Lord is the God of hosts [tzevaot],” He carries out His will [tzivyono] upon the world. When He wished, He produced bread from the earth, as it is stated: “To produce bread from the earth” (Psalms 104:14). He brought down water from the heavens, as it is stated: “From the rain of the heavens, it drinks water” (Deuteronomy 11:11). When He wished, He raised water from the earth, as it is stated: “Rise, well, call to it” (Numbers 21:17), and He brought down manna from the heavens, as it is stated: “Behold, I will rain down bread for you from the heavens.”
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם, הֲדָא הוּא דִכְתִיב (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן, בֹּא וּרְאֵה שֶׁלֹא כְמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם כָּל זְמַן שֶׁהַסְּפוֹג בְּיָדוֹ פּוֹתֵחַ יָדוֹ אֵין טִפָּה יוֹרֵד, קוֹפֵץ יָדוֹ הוּא מוֹרִיד מָיִם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, הַסְּפוֹג בְּיָדוֹ, שֶׁנֶּאֱמַר (תהלים סה, י): פֶּלֶג אֱלֹהִים מָלֵא מָיִם, וְכֵן (ישעיה מ, יב): מִי מָדַד בְּשָׁעֳלוֹ מַיִם, אִם עָצַר אֵין הַמַּיִם יוֹרְדִין, שֶׁנֶּאֱמַר (איוב יב, טו): הֵן יַעְצֹר בַּמַּיִם וְיִבָשׁוּ. וְאוֹמֵר (דברים יא, יז): וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר, פּוֹתֵחַ יָדוֹ הַמָּטָר יוֹרֵד, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב, וְאוֹמֵר: פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן, לְכָל חַי מָזוֹן אֵין כָּתוּב כָּאן, אֶלָּא לְכָל חַי רָצוֹן, שֶׁהוּא נוֹתֵן לְכָל אֶחָד וְאֶחָד רְצוֹנוֹ מַה שֶּׁהוּא מְבַקֵּשׁ, וְכֵן לֶעָתִיד לָבוֹא נוֹתֵן הַקָּדוֹשׁ בָּרוךְ הוּא לְכָל אֶחָד וְאֶחָד כָּל מַה שֶּׁהוּא מְבַקֵּשׁ, וְאִם תָּמֵהַּ אַתָּה עַל הַדָּבָר, רְאֵה מֶה עָשָׂה לְיִשְׂרָאֵל בָּעוֹלָם הַזֶּה שֶׁהוֹרִיד לָהֶם הַמָּן שֶׁהָיָה בּוֹ מִכָּל מִינֵי מַטְעַמִּים, וְהָיָה כָּל אֶחָד מִיִּשְׂרָאֵל טוֹעֵם כָּל מַה שֶּׁהָיָה רוֹצֶה, שֶׁכֵּן כְּתִיב (דברים ב, ז): זֶה אַרְבָּעִים שָׁנָה ה' אֱלֹהֶיךָ עִמָּךְ לֹא חָסַרְתָּ דָּבָר, מַהוּ דָּבָר, כְּשֶׁהָיָה מִתְאַוֶּה לֶאֱכֹל דָּבָר וְהָיָה אוֹמֵר בְּפִיו אִלּוּלֵי הָיָה לִי פְּטָמָא אַחַת לֶאֱכֹל, מִיָּד הָיָה נַעֲשָׂה לְתוֹךְ פִּיו טַעַם פְּטָמָא. דָּבָר הָיוּ אוֹמְרִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה רְצוֹנָם. אָמַר רַבִּי אַבָּא אַף דָּבָר לֹא הָיָה אוֹמֵר בְּפִיו אֶלָּא חוֹשֵׁב בְּלִבּוֹ לוֹמַר מַה שֶּׁנַּפְשׁוֹ מִתְאַוָּה, הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה רְצוֹנוֹ וְהָיָה טוֹעֵם טַעַם מַה שֶּׁהָיָה מִתְאַוֶּה. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכֵּן אָמַר יְחֶזְקֵאל (יחזקאל טז, יט): וְלַחְמִי אֲשֶׁר נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ. כָּתוּב אֶחָד אוֹמֵר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, וְכָתוּב אֶחָד אוֹמֵר: (שמות טז, לא): וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ, וְאוֹמֵר (במדבר יא, ח): וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן, כֵּיצַד מִתְקַיְּמִין שְׁלשָׁה כְּתוּבִין הַלָּלוּ, בַּחוּרִים הָיָה טוֹעֲמִין טַעַם לֶחֶם, זְקֵנִים טַעַם דְּבַשׁ, תִּינוֹקוֹת טַעַם שָׁמֶן.
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). Come and see that the nature of flesh and blood is unlike the nature of the Holy One blessed be He. The nature of flesh and blood is that when a sponge is in his hand, if he opens his hand no drop falls, but if he clenches his hand, it causes water to fall. But the Holy One blessed be He is not so. The sponge is in His hand, as it is stated: “The streams [peleg]4Peleg can also mean body part. of God are filled with water” (Psalms 65:10), and likewise, “who measured water in His palm” (Isaiah 40:12). If He shuts it, the water does not come down, as it is stated: “Behold, He shuts the water and it dries” (Job 12:15), and it says: “He will shut the heavens and there will be no rain” (Deuteronomy 11:17). He opens His hand and the rain falls, as it is stated: “The Lord will open for you His good storehouse, the heavens [to provide rain for your land in its time]” (Deuteronomy 28:12). And it says: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16).
“The food of every living being,” is not written here, but rather, “the desire of every living being,” as He provides for the desire of each and every one. Likewise, in the future, the Holy One blessed be He will give each and every one everything that he seeks. If you wonder about this matter, see what He did for Israel in this world, as He brought down for them manna, in which there were all kinds of delicacies, and each and every one of Israel would taste anything that he wanted, as it is stated: “These forty years the Lord your God is with you, you lacked nothing [davar]” (Deuteronomy 2:7). What is davar? When one would desire to eat something [davar], and he would say so with his mouth: ‘If only I had a piece of fattened meat to eat,’ immediately, it would be transformed into the taste of fattened meat in his mouth. They would say a word [davar], and the Holy One blessed be He would fulfill their will.
Rabbi Abba said: He would not even say anything with his mouth, but rather would think in his heart what his soul desired and the Holy One blessed be He would fulfill his will, and he would taste the flavor of what he desired. Know that it is so, as Ezekiel said: “My bread that I gave you, fine flour, oil, and honey I fed you” (Ezekiel 16:19). One verse says: “Behold, I will rain down bread for you from the heavens,” and one verse says: “And its taste was like a cake of honey” (Exodus 16:31), and it says: “Its taste was like the taste of cake baked with oil” (Numbers 11:8). How are the three verses realized? Lads would taste the taste of bread; elders, the taste of honey; babies, the taste of oil.
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִכְתִיב (ישעיה סה, א): נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ, מַה כְּתִיב לְמַעְלָה מֵהָעִנְיָן (שמות טז, ב): וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, מַה הַלָּנָה הָיָה שָׁם, אֶלָּא הַצֵּידָה שֶׁהוֹצִיאוּ בְּיָדָם מִמִּצְרַיִם עָשָׂה לָהֶם שִׁשִּׁים וְאַחַת סְעוּדוֹת, וְאָכְלוּ אוֹתוֹ שְׁלשִׁים וְאֶחָד יוֹם, וְשָׁלֵם אוֹתוֹ הַבָּצֵק וּבָעֶרֶב הֵלִינוּ, שֶׁנֶּאֱמַר: וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, הָיָה לָהֶם לָבוֹא וְלוֹמַר לְמשֶׁה הֱוֵי יוֹדֵעַ שֶׁנִּשְׁלַם אוֹתוֹ הַבָּצֵק, אֶלָּא בָּאוּ עָלָיו בִּמְרִיבָה וְאָמְרוּ (שמות טז, ג): כִּי הוֹצֵאתֶם אֹתָנוּ מִמִּצְרַיִם אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כָּל הַקָּהָל הַזֶּה בָּרָעָב, אָמְרוּ רָעָב שֶׁל לֶחֶם וְרָעָב שֶׁל מַיִם. וְכֵיוָן שֶׁהֵלִינוּ הָיָה צָרִיךְ מִיָּד שֶׁיֵּצֵא הַכַּעַס עֲלֵיהֶם וְלֹא עָשָׂה לָהֶם כָּךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן עָשׂוּ כְּמוֹת שֶׁהֵן וַאֲנִי אֶעֱשֶׂה כְּמוֹת שֶׁאָנִי, אֱמֹר לָהֶם בְּשַׁחֲרִית יִהְיֶה הַמָּן יוֹרֵד לָכֶם. הֱוֵי: נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי, הָיָה לָהֶם שֶׁכֵּיוָן שֶׁכָּלְתָה הָעֻגָה יַעַמְדוּ וִיבַקְּשׁוּ רַחֲמִים מִלְּפָנַי, אֶלָּא עָמְדוּ וְשָׁפְכוּ תַּרְעֹמֶת כְּלַפֵּי מַעְלָה, לְפִיכָךְ אָמַר הַכָּתוּב (ישעיה סה, א): הִנֵּנִי הִנֵּנִי אֶל גּוֹי לֹא קֹרָא בִשְׁמִי. מַהוּ הִנֵּנִי שְׁתֵּי פְּעָמִים, אֶלָּא הִנֵּנִי עַל הַבְּאֵר, שֶׁנֶּאֱמַר (שמות יז, ו): הִנְנִי עֹמֵד לְפָנֶיךָ שָׁם עַל הַצּוּר, וְהִנֵנִי עַל הַמָּן, שֶׁנֶּאֱמַר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם.
Another matter, “Behold, I will rain down bread for you from the heavens,” that is what is written: “I responded to those who did not ask” (Isaiah 65:1). What is written prior to the matter? “The entire congregation of the children of Israel complained” (Exodus 16:2). What complaint was there? The food that they took out with them from Egypt made them sixty-one meals, and they ate it for thirty-one days. That dough was finished and in the evening they complained, as it is stated: “The entire congregation of the children of Israel complained.” They should have come to say to him: ‘That dough is finished.’ Instead, they came to him contentiously, and said: “For you have taken us out of Egypt to this wilderness to kill this entire assembly in famine” (Exodus 16:3). They said: ‘Famine of food and famine of water.’ When they complained, [God’s] anger should have emerged against them immediately, but He did not do so to them. The Holy One blessed be He said: ‘They acted characteristically,5Contrarian and complaining. and I will act characteristically.6Merciful and forgiving. Say to them: In the morning the manna will fall for you.’ That is, “I responded to those who did not ask.” It would have been appropriate for them, once their cake was finished, that they would stand and request mercy from before Me. Instead, they stood and poured out grievances toward Heaven. Therefore, the verse states: “Behold Me, behold Me, to a nation that did not invoke My name” (Isaiah 65:1). Why does it say “behold Me” twice? Behold, it was Me at the spring, as it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). And behold, it was I [who provided] the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.”
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִכְתִיב (קהלת יא, א): שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם כִּי בְרֹב הַיָּמִים תִּמְצָאֶנּוּ, רַבִּי חָנִין אָמַר בְּשָׁעָה שֶׁקָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, עָנָה לוֹ (בראשית כב, א): וַיֹּאמֶר הִנֵּנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ [בו] בְּאוֹתוֹ לָשׁוֹן אֲנִי מְשַׁלֵּם שָׂכָר לְבָנֶיךָ, שֶׁנֶּאֱמַר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. וְעָלָיו הַכָּתוּב אוֹמֵר (משלי כ, ז): מִתְהַלֵּךְ בְּתֻמּוֹ צַדִּיק, זֶה אַבְרָהָם, דִּכְתִיב בֵּיהּ (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, (משלי כ, ז): אַשְׁרֵי בָנָיו אַחֲרָיו, אַתָּה מוֹצֵא כָּל מַה שֶּׁעָשָׂה אַבְרָהָם אָבִינוּ לְמַלְאֲכֵי הַשָּׁרֵת בְּעַצְמוֹ, עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָנָיו בַּמִּדְבָּר, הוּא אָמַר (בראשית יח, ד): יֻקַּח נָא מְעַט מַיִם עַל יְדֵי שָׁלִיחַ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן מַיִם עַל יְדֵי שָׁלִיחַ, מִנַּיִן שֶׁנֶּאֱמַר (שמות יז, ו): הִנְנִי עֹמֵד לְפָנֶיךָ שָׁם עַל הַצּוּר. הוּא אָמַר (בראשית יח, ד): וְרַחֲצוּ רַגְלֵיכֶם, וּפָרַע לָהֶם בַּמִּדְבָּר, שֶׁנֶּאֱמַר (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם. הוּא אָמַר (בראשית יח, ד): וְהִשָּׁעֲנוּ תַּחַת הָעֵץ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים קה, לט): פָּרַשׂ עָנָן לְמָסָךְ. הוּא לִוָּה אוֹתָם, שֶׁנֶּאֱמַר (בראשית יח, טז): וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם, וּפָרַע הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָנָיו, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם. הוּא אָמַר (בראשית יח, ה): וְאֶקְחָה פַת לֶחֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם. אָמַר רַבִּי יְהוּדָה הַלֵּוִי בֶּן רַבִּי שָׁלוֹם בְּשֵׁם רַבִּי יוֹנָה וְאַף רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא אָמַר לְאַרְבָּעִים וּשְׁנַיִם מַסָּעוֹת יָרַד לָהֶם הַמָּן, וְהֵיכָן יָרַד בְּאָלוּשׁ, וְלָמָּה בְּאָלוּשׁ בִּזְכוּת שֶׁאָמַר אַבְרָהָם (בראשית יח, ו): לוּשִׁי וַעֲשִׂי עֻגוֹת, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פָּרַע לְבָנָיו, שֶׁנֶּאֱמַר: הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם.
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Rabbi Ḥanin said: When the Holy One blessed be He called Abraham, he answered Him: “He said: Here I am [hineni]” (Genesis 22:1). The Holy One blessed be He said to him: ‘As you live, with that same expression I will reward your descendants,’ as it is stated: “Behold, I [hineni] will rain down bread for you from the heavens.” In his regard, the verse says: “He who walks wholeheartedly is a righteous man” (Proverbs 20:7), this is Abraham, in whose regard it is written: “Walk before Me, and be wholehearted.” (Genesis 17:1).
“Happy are his children after him” (Proverbs 20:7). You find that everything that Abraham our patriarch performed himself for the ministering angels, the Holy One blessed be He performed for his descendants in the wilderness. He said: “Let a little water be taken” (Genesis 18:4) by means of an intermediary. The Holy One blessed be He provided water by means of an intermediary. From where is this derived? As it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6).7Rather than God providing water for the Israelites directly, He commanded Moses to strike the rock and cause water to emerge. [Abraham] said: “And wash your feet” (Genesis 18:4), and He repaid them in the wilderness, as it is stated: “I will bathe you in water” (Ezekiel 16:9). [Abraham] said: “And recline beneath the tree” (Genesis 18:4), and the Holy One blessed be He “spread a cloud like a curtain” (Psalms 105:39). [Abraham] accompanied them, as it is stated: “Abraham was going with them to see them off” (Genesis 18:16), and the Holy One blessed be He repaid his descendants, as it is stated: “And the Lord was going before them by day” (Exodus 13:21). [Abraham] said: “I will fetch a piece of bread” (Genesis 18:5), and the Holy One blessed be He said: “Behold, I will rain down bread for you.” Rabbi Yehuda Halevi ben Rabbi Shalom said in the name of Rabbi Yona, and also Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: The manna should have fallen for them for [all of their] forty-two journeys. Where did it [begin to] fall? It was at Alush. Why at Alush? It was due to the merit that Abraham said: “Knead [lushi] and prepare cakes” (Genesis 18:6), that the Holy One blessed be He repaid his descendants: “Behold, I will rain down bread for you from the heavens.”
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִּכְתִיב (תהלים פו, ח): אֵין כָּמוֹךְ בָאֱלֹהִים ה' וְאֵין כְּמַעֲשֶׂיךָ, לָמָה אֵין כָּמוֹךָ בָאֱלֹהִים ה', שֶׁאֵין מִי שֶׁיַּעֲשֶׂה כְּמַעֲשֶׂיךָ, כֵּיצַד בְּנֹהַג שֶׁבָּעוֹלָם, בָּשָׂר וָדָם עוֹשֶׂה לוֹ שְׁבִיל בַּדֶּרֶךְ, שֶׁמָּא יָכוֹל הוּא לַעֲשׂוֹת שְׁבִיל בַּיָּם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא עוֹשֶׂה לוֹ שְׁבִיל בְּתוֹךְ הַיָּם, שֶׁנֶּאֱמַר (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְבוֹתֶיךָ לֹא נוֹדָעוּ. בָּשָׂר וָדָם מְפַשְׁפֵּשׁ שְׁטָרוֹתָיו, אִם מָצָא שֶׁמִּתְחַיְבִים לוֹ בְּנֵי אָדָם הוּא מוֹצִיא שְׁטָרוֹתָיו וְגוֹבֶה מֵהֶם, וְאִם מָצָא שֶׁהוּא חַיָּב לְאָדָם כּוֹבְשׁוֹ וְאֵינוֹ מוֹצִיאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, מָצָא שֶׁאָנוּ חַיָּבִין לוֹ הוּא כּוֹבְשׁוֹ, שֶׁנֶּאֱמַר (מיכה ז, יט): יָשׁוּב יְרַחֲמֵנוּ יִכְבּשׁ עֲוֹנוֹתֵינוּ, וְאִם מוֹצֵא לָנוּ זְכוּת הוּא מוֹצִיא, שֶׁנֶּאֱמַר (ירמיה נא, י): הוֹצִיא ה' אֶת צִדְקֹתֵינוּ. בָּשָׂר וָדָם בְּשָׁעָה שֶׁמְבַקֵּשׁ לִבְנוֹת פָּלָטִין, מִשֶּׁהוּא בּוֹנֶה אֶת הַתַּחְתּוֹנִים אַחַר כָּךְ הוּא בּוֹנֶה אֶת הָעֶלְיוֹנִים, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא מִשֶּׁבָּרָא אֶת הָעֶלְיוֹנִים בָּרָא אֶת הַתַּחְתּוֹנִים, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם [ואחר כך] וְאֵת הָאָרֶץ. בָּשָׂר וָדָם בִּזְמַן שֶׁהוּא מְבַקֵּשׁ לִקַּח לוֹ עֶבֶד אִם יֵשׁ עָלָיו עוֹרְרִים אֵינוֹ לוֹקְחוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא אוֹמֵר (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי. בָּשָׂר וָדָם תַּלְמִיד טוֹעֵן פָּנָּס לִפְנֵי רַבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם. בָּשָׂר וָדָם הָעֶבֶד מַרְחִיץ רַבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם. בָּשָׂר וָדָם הָעֶבֶד מַלְבִּישׁ רַבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, בָּשָׂר וָדָם הָעֶבֶד מַנְעִיל אֶת רַבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן (יחזקאל טז, י): וָאֶנְעֲלֵךְ תָּחַשׁ. בָּשָׂר וָדָם הָעֶבֶד טוֹעֵן אֶת רַבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (שמות יט, ד): וָאֶשָֹּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים. בָּשָׂר וָדָם הָרַב יָשֵׁן וְהָעֶבֶד עוֹמֵד עַל גַּבּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵר יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים קכא, ד): לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל. בְּבָשָׂר וָדָם הַמַּיִם מִלְּמַעְלָן וְהַלֶּחֶם מִלְּמַטָּן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא הַמַּיִם מִלְּמַטָּן זוֹ הַבְּאֵר, שֶׁנֶּאֱמַר (במדבר כא, יז): עֲלִי בְאֵר וגו', וְהַלֶּחֶם מִלְּמַעְלָה: הִנְנִי מַמְטִיר לָכֶם וגו', הֱוֵי: אֵין כָּמוֹךָ בָאֱלֹהִים ה' וְאֵין כְּמַעֲשֶׂיךָ.
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “There is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8). Why is there none like You among the gods? Because there are none who can perform Your deeds. How so? The way of the world is that flesh and blood make a path on the way; is he, perhaps, able to make a path in the sea? But for the Holy One blessed be He it is not so, but rather, He makes for Himself a path in the midst of the sea, as it is stated: “Your way was through the sea, Your path through the mighty waters, Your footprints left no trace” (Psalms 77:20). Flesh and blood examine their documents. If someone finds that people owe him, he will produce the document and collect from them, but if he finds that he is in debt to a person, he will suppress it and not produce it. But the Holy One blessed be He is not so. If He finds that we are in debt to Him He suppresses it, as it is stated: “He will again have mercy upon us; He will suppress our iniquities” (Micah 7:19). But if He finds merit for us, He produces it, as it is stated: “The Lord has produced our righteousness” (Jeremiah 51:10).
Flesh and blood, when he seeks to build a palace, he builds the lower levels and afterward builds the upper levels. But the Holy One blessed be He is not so; after He created the upper levels, He created the lower levels, as it is stated: “In the beginning God created the heavens,” and only afterward, “and the earth” (Genesis 1:1). Flesh and blood, when he seeks to purchase a slave, if there are claimants,8Individuals who claim that the slave belongs to them rather than to the individual seeking to sell the slave. he does not purchase him, but the Holy One blessed be He is not so, but rather He says: “Or has a god sought to come and take for himself a nation from the midst of a nation?” (Deuteronomy 4:34). Flesh and blood, the disciple holds the torch before his master, but the Holy One blessed be He is not so: “The Lord was going before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). Flesh and blood, the servant bathes the master, but the Holy One blessed be He is not so, but rather, “I will bathe you in water” (Ezekiel 16:9). Flesh and blood would dress his master, but the Holy One blessed be He is not so, but rather, “I clothed you in embroidery” (Ezekiel 16:10). Flesh and blood places shoes on the feet of his master, but the Holy One blessed be He is not so, but rather, “and shod you with taḥash” (Ezekiel 16:10). Flesh and blood bears his master, but the Holy One blessed be He is not so, but rather, “I have borne you on the wings of eagles” (Exodus 19:4). Flesh and blood, the master sleeps and the servant stands over him, but the Holy One blessed be He is not so, but rather, the Holy One blessed be He protects Israel, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). For flesh and blood, water is from above them and bread is from below them,9Rain falls from the sky and wheat grows from the ground. but the Holy One blessed be He is not so, but rather, water is from below them, this is the well,10The well that miraculously accompanied Israel through the wilderness and provided them with water. as it is stated: “Rise, well…” (Numbers 21:17), and the bread is from above: “Behold, I will rain down [bread] for you [from the heavens].” That is, “there is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8).
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם, הֲדָא הוּא דִּכְתִיב (משלי ט, ה): לְכוּ לַחְמוּ בְלַחְמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי גָּרַם לָכֶם לֶאֱכֹל מִן הַמָּן וְלִשְׁתּוֹת מֵהַבְּאֵר, מִפְּנֵי שֶׁקִּבַּלְתֶּם אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים, כְּמָה שֶׁנֶּאֱמַר (שמות טו, כה): שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וגו', הֱוֵי בִּזְכוּת לַחְמִי נְטַלְתֶּם לַחְמוֹ שֶׁל מָן, וּבִזְכוּת יַיִן שֶׁמָּסַכְתִּי, שְׁתִיתֶם מֵי הַבְּאֵר, שֶׁנֶּאֱמַר: וּשְׁתוּ בְּיַיִן מָסָכְתִּי. וְלָמָּה לֹא אָמְרוּ שִׁירָה עַל הַמָּן כְּשֵׁם שֶׁאָמְרוּ עַל הַבְּאֵר, אֶלָּא עַל הַמָּן הָיוּ מוֹצִיאִין דִּבְרֵי תִפְלוּת, שֶׁנֶּאֱמַר (במדבר יא, ו): וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה אֵין כֹּל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לֹא תַרְעוֹמוֹתֵיכֶם וְלֹא קִלּוּסֵיכֶם, לְפִיכָךְ לֹא נָתַן לָהֶם רְשׁוּת לוֹמַר שִׁירָה אֶלָּא עַל הַבְּאֵר, מִפְּנֵי שֶׁהָיוּ מְחַבְּבִין אוֹתָהּ, שֶׁנֶּאֱמַר (במדבר כא, יז): עֲלִי בְאֵר עֱנוּ לָהּ. דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִּכְתִיב (תהלים כג, ה): תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי, אֵימָתַי אָמְרוּ יִשְׂרָאֵל דָּבָר זֶה כְּשֶׁיָּצְאוּ מִמִּצְרַיִם, וְהָיוּ הָאֻמּוֹת אוֹמְרִים עֲתִידִין אֵלּוּ לָמוּת בַּמִּדְבָּר, וְאָמְרוּ (תהלים עח, יט): הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הֶסִּבָּן תַּחַת עַנְנֵי כָּבוֹד, שֶׁנֶּאֱמַר (שמות יג, יח): וַיַּסֵּב אֱלֹהִים אֶת הָעָם, וְהֶאֱכִילָם מָן, שֶׁנֶּאֱמַר (דברים ח, טז): הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר. וְהָיָה גָּבְהוֹ שֶׁל מָן יוֹתֵר מִמֵּי הַמַּבּוּל, שֶׁנֶּאֱמַר (תהלים עח, כג): וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח, וּבַמַּבּוּל כְּתִיב (בראשית ז, יא): וַאֲרֻבּוֹת הַשָּׁמַיִם נִפְתָּחוּ, וְהָיוּ אֻמּוֹת רוֹאִין אֶת יִשְׂרָאֵל מְסֻבִּין וְאוֹכְלִין וּמְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים כג, ה): תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַׁנְתָּ בַשֶּׁמֶן רֹאשִׁי, זֶה הַשְֹּׂלָו, (תהלים כג, ה): כּוֹסִי רְוָיָה, זֶה הַבְּאֵר. וְכֵן לֶעָתִיד לָבוֹא הוּא עוֹשֶׂה שָׁלוֹם לָהֶם, וְהֵם מְסֻבִּין וְאוֹכְלִין בְּגַן עֵדֶן, וְעוֹבְדֵי כּוֹכָבִים רוֹאִין מִנְהָגָם וְנִימוּסִין [נסחא אחרת, ונימסין], שֶׁנֶּאֱמַר (ישעיה סה, יג): הִנֵּה עֲבָדַי יֹאכֵלוּ וְאַתֶּם תִּרְעָבוּ וגו'.
Another matter, “behold, I will rain down bread for you.” That is what is written: “Come, partake of my bread, and drink of the wine I have mixed” (Proverbs 9:5). The Holy One blessed be He said: ‘What caused you to eat of the manna and to drink from the spring? It is because you accepted the statutes and the ordinances, just as it states: “There He instituted for it statutes and ordinances…” (Exodus 15:25). It is due to the merit of My bread11This is a reference to the Torah, which is compared to bread (Matnot Kehuna). that you took the bread of the manna, and due to the merit of the wine that I mixed12This is a reference to the Torah, which is compared to wine (see Song of Songs 1:2; Etz Yosef). that you drank the water of the spring, as it is stated: “And drink of the wine I have mixed.”’
Why did they not recite song over the manna, just as they recited it over the spring? It is because regarding the manna they expressed derogatory statements, as it is stated: “But now our soul is parched, there is nothing at all, other than the manna before our eyes” (Numbers 11:6). The Holy One blessed be He said: ‘I seek neither your grievances nor your lauding,’ therefore He granted them permission to recite song only over the spring, because they were fond of it, as it is stated: “Rise, well, call to it” (Numbers 21:17).
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). When did the children of Israel state this matter? It was when they departed from Egypt and the nations of the world were saying: ‘These are destined to perish in the wilderness,’ and [Israel] said: “Is God able to prepare a table in the wilderness?” (Psalms 78:19).
What did the Holy One blessed be He do? He had them recline [hesiban] under the clouds of glory, as it is stated: “God led the people roundabout [vayasev]” (Exodus 13:18), and he fed them manna, as it is stated: “Who fed you manna in the wilderness” (Deuteronomy 8:16). The height of the manna was higher than the waters of the Flood, as it is stated: “He commanded the skies above and opened the doors of the heavens” (Psalms 78:23), and regarding the Flood it is written: “And the windows of the heavens were opened” (Genesis 7:11).13Doors in the time of the Sages had four windows. Thus, if the waters of the Flood came through windows, and an unclarified plural term implies two, and the manna came through doors, the implication is that the manna was more plentiful than the waters of the Flood (see Yoma 76a). The nations of the world were seeing Israel reclining, eating, and lauding the Holy One blessed be He, as it is stated: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). “You anoint my head with oil” (Psalms 23:5), this is the quail. “My cup is full” (Psalms 23:5), this is the spring. Likewise, in the future, He will make peace for them, and they will recline and eat in the Garden of Eden. The idolaters will see their conduct and their manner ,14Their hearts will melt due to jealousy or fear. as it is stated: “Behold, My servants will drink and you will be thirsty, [behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).
דָּבָר אַחֵר, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲדָא הוּא דִכְתִיב (ישעיה לג, טז): הוּא מְרוֹמִים יִשְׁכֹּן, הֲדָא הוּא דִכְתִיב (שמואל א ב, ח): מֵקִים מֵעָפָר דָּל, אֵלּוּ יִשְׂרָאֵל שֶׁהָיוּ מְשֻׁקָּעִים בְּטִיט וּבִלְבֵנִים בְּמִצְרַיִם וְהוֹצִיאָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּקוֹמָה זְקוּפָה, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת, הֱוֵי: מֵקִים מֵעָפָר דָּל, סִיקוֹסִים נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב, וְאָמַר לוֹ (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ, כְּשֶׁיַּגִּיעוּ בָּנֶיךָ עַד עֲפַר הָאָרֶץ אוֹתָהּ שָׁעָה (בראשית כח, יד): וּפָרַצְתָּ יָמָּה וָקֵדְמָה, הֱוֵי: מֵקִים מֵעָפָר דָּל, וְרִמְּמָן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַכֹּל, שֶׁנֶּאֱמַר (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ וגו'. רְאֵה מַה כְּתִיב (דברים א, לא): וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ ה' אֱלֹהֶיךָ, אָמַר לָהֶם הֲרֵי רוֹמַמְתִּי אֶתְכֶם עַל כָּל הָעוֹלָם, אִם תִּהְיוּ עוֹשִׂים רְצוֹנִי אֲנִי מַשְׁרֶה אֶתְכֶם בַּמֶּה שֶׁבָּרָאתִי עַד שֶׁלֹא נִבְרָא הָעוֹלָם, זֶה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ, שָׁם אֲנִי מְרוֹמֵם אֶתְכֶם, שֶׁנֶּאֱמַר (שמואל א ב, ח): וְכִסֵּא כָבוֹד יַנְחִלֵם, אוֹתָהּ שָׁעָה אֲנִי מַסְפִּיק לָכֶם מַעֲדַנֵּי גַן עֵדֶן, שֶׁנֶּאֱמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, לְכָךְ אָמַר הוּא מְרוֹמִים יִשְׁכֹּן. דָּבָר אַחֵר, הוּא מְרוֹמִים יִשְׁכֹּן, הֲדָא הוּא דִכְתִיב (דברים ח, ז): כִּי ה' אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה וּרְחָבָה, לִרְאוֹת שֻׁלְחָן שֶׁהוּא עָרוּךְ בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (תהלים קטז, ט): אֶתְהַלֵּךְ לִפְנֵי ה' בְּאַרְצוֹת הַחַיִּים, כִּבְיָכוֹל מֵסֵב לְמַעְלָה מִן הָאָבוֹת, וְאָבוֹת וְכָל הַצַּדִּיקִים בְּתוֹכוֹ, שֶׁנֶּאֱמַר (דברים לג, ג): וְהֵם תֻּכּוּ לְרַגְלֶךָ, וְהוּא מְחַלֵּק לָהֶם מָנוֹת. וְאִם תָּמֵהַּ אַתָּה בְּדָבָר זֶה הֲלֹא בָּעוֹלָם הַזֶּה בִּשְׁבִילָם הָיָה מֵסֵב בֵּין שְׁנֵי הַכְּרוּבִים, שֶׁנֶּאֱמַר (שיר השירים א, יג): בֵּין שָׁדַי יָלִין, קַל וָחֹמֶר בְּגַן עֵדֶן. וְהוּא מֵבִיא לָהֶם פֵּרוֹת מִגַּן עֵדֶן וּמַאֲכִילָן מֵעֵץ חַיִּים. וּמִי מְבָרֵךְ תְּחִלָּה, הַכֹּל חוֹלְקִין כָּבוֹד לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יְצַוֶּה לְבָרֵךְ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמִיכָאֵל בָּרֵךְ, וְהוּא אוֹמֵר לְגַבְרִיאֵל, וְגַבְרִיאֵל לַאֲבוֹת הָעוֹלָם, וְהֵן חוֹלְקִין כָּבוֹד לְמשֶׁה וּלְאַהֲרֹן, וְהֵם לַזְּקֵנִים, וְהֵם חוֹלְקִין כָּבוֹד לְדָוִד, וְאוֹמְרִים הַמֶּלֶךְ שֶׁבָּאָרֶץ יְבָרֵךְ אֶת הַמֶּלֶךְ שֶׁבַּשָּׁמַיִם, וְנוֹתְנִין לְדָוִד הַכּוֹס וְאוֹמֵר (תהלים קטז, יג): כּוֹס יְשׁוּעוֹת אֶשָֹּׂא וּבְשֵׁם ה' אֶקְרָא, עֲלֵיהֶם שִׁבַּח דָּוִד וְאָמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, הֱוֵי: כִּי ה' אֱלֹהֶיךָ הוּא מְבִיאֲךָ, עַל זֶה נֶאֱמַר: הוּא מְרוֹמִים יִשְׁכֹּן. דָּבָר אַחֵר, הוּא מְרוֹמִים יִשְׁכֹּן, הֲדָא הוּא דִכְתִיב (איוב לט, יג יח): כְּנַף רְנָנִים נֶעֱלָסָה, כִּי תַעֲזֹב לָאָרֶץ בֵּיצֶיהָ, הִקְשִׁיחַ בָּנֶיהָ לְלֹא לָהּ וגו', כָּעֵת בַּמָּרוֹם תַּמְרִיא וגו'. מָשָׁל לַחֲסִידָה שֶׁהָיְתָה יוֹלֶדֶת בַּעֲפַר הָאָרֶץ וְהָיוּ הָעוֹבְרִים וְהַשָּׁבִים דָּשִׁין אוֹתָהּ וּמְאַבְּדִין אוֹתָהּ, מִי גָרַם לָהּ עַל שֶׁהָיְתָה יוֹלֶדֶת בָּאָרֶץ, אֶלָּא מִשֶּׁעָלְתָה לַמָּרוֹם וַתֵּלֶד לְשָׁם אֵין בְּרִיָּה מַזִּיקַתָּה, אֲבָל הִיא מְשַׂחֶקֶת מִן הַכֹּל. כָּךְ יִשְׂרָאֵל, כְּנַף רְנָנִים נֶעֱלָסָה, כְּנַף (יחזקאל טז, ח): וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ. רְנָנִים (תהלים לג, א): רַנְּנוּ צַדִּיקִים בַּה': נֶעֱלָסָה (משלי ז, יח): נִתְעַלְּסָה בָּאֳהָבִים. אִם אֶבְרָה (תהלים נה, ז): וָאֹמַר מִי יִתֶּן לִי אֵבָר כַּיּוֹנָה. חֲסִידָה (ירמיה ח, ז): גַּם חֲסִידָה בַשָּׁמַיִם יָדְעָה מוֹעֲדֶיהָ. כִּי תַעֲזֹב לָאָרֶץ בֵּיצֶיהָ (ירמיה יב, ז): עָזַבְתִּי אֶת בֵּיתִי. וְעַל עָפָר תְּחַמֵּם (תהלים מד, כו): כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ. וַתִּשְׁכַּח כִּי רֶגֶל תְּזוּרֶהָ (ישעיה נא, יג): וַתִּשְׁכַּח ה' עֹשֶׂךָ. וְחַיַּת הַשָֹּׂדֶה תְּדוּשֶׁהָ, אֵלּוּ עוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (מלכים ב יג, ז): וַיְשִׂמֵם כֶּעָפָר לָדֻשׁ. הִקְשִׁיחַ בָּנֶיהָ לְלֹא לָהּ (ירמיה ד, כב): בָּנִים סְכָלִים הֵמָּה. לְרִיק יְגִיעָהּ (תהלים ו, ז): יָגַעְתִּי בְאַנְחָתִי. בְּלִי פָחַד (ירמיה לו, כד): וְלֹא פָחֲדוּ. כִּי הִשָּׁהּ אֱלוֹהַּ חָכְמָה (ירמיה ד, כב): כִּי אֱוִיל עַמִּי אוֹתִי לֹא יָדָעוּ בָּנִים סְכָלִים הֵמָּה וְלֹא נְבוֹנִים הֵמָּה חֲכָמִים הֵמָּה לְהָרַע. וְלֹא חָלַק לָהּ בַּבִּינָה, לֹא נְבוֹנִים הֵמָּה, כָּל אֵלּוּ לָמָּה מִפְּנֵי שֶׁהִנִּיחוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אֲבָל כְּשֶׁיַּעֲשׂוּ תְּשׁוּבָה וְיִתְלוּ עֵינֵיהֶם לַמָּרוֹם, כְּמָה דְאַתְּ אָמַר (תהלים קכג, א): אֵלֶיךָ נָשָׂאתִי אֶת עֵינַי הַיּשְׁבִי בַּשָּׁמָיִם. כָּעֵת בַּמָּרוֹם תַּמְרִיא (איוב ה, יא): לָשׂוּם שְׁפָלִים לְמָרוֹם, אוֹתָהּ שָׁעָה תִּשְׂחַק לַסּוּס וּלְרֹכְבוֹ, שֶׁנֶּאֱמַר (תהלים כ, ח): אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים וַאֲנַחְנוּ בְּשֵׁם ה' אֱלֹהֵינוּ נַזְכִּיר, הֱוֵי: הוּא מְרוֹמִים יִשְׁכֹּן. דָּבָר אַחֵר, הוּא מְרוֹמִים יִשְׁכֹּן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה נז, טו): מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן. מְצָדוֹת סְלָעִים מִשְׂגַּבּוֹ, זֶה דָּוִד, שֶׁנֶּאֱמַר (תהלים יח, ג): ה' סַלְעִי וּמְצוּדָתִי. לַחְמוֹ נִתָּן, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יח, ה): וְאֶקְחָה פַת לֶחֶם. מֵימָיו נֶאֱמָנִים, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם. דָּבָר אַחֵר, לַחְמוֹ נִתָּן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר. מֵימָיו נֶאֱמָנִים, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. דָּבָר אַחֵר, לַחְמוֹ נִתָּן, זֶה הַמָּן, שֶׁנֶּאֱמַר (שמות טז, ד): הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. מֵימָיו נֶאֱמָנִים, זֶה הַבְּאֵר, שֶׁנֶּאֱמַר (במדבר כא, יז): עֲלִי בְאֵר עֱנוּ לָהּ. דָּבָר אַחֵר, לַחְמוֹ נִתָּן מֵימָיו נֶאֱמָנִים, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמְפַקֵּד לִבְנֵי תוֹרָה אַל תְּהֵא אוֹמֵר עַל מַה שֶׁלֹא שָׁמַעְתָּ שָׁמָעְתִּי, וְלֹא תְהֵא אוֹסֵר לַאֲחֵרִים וּמַתִּיר לְעַצְמוֹ, אֶלָּא יִהְיוּ יוֹצְאִין מִפִּיךָ נֶאֱמָנִין כְּשֵׁם שֶׁיָּצְאוּ מִפִּי משֶׁה, וַאֲנִי מַרְאֶה לְךָ יֹפִי פָּנִים אֶל פָּנִים, שֶׁנֶּאֱמַר (ישעיה לג, יז): מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ. אָמְרוּ יִשְׂרָאֵל הֵיאַךְ אָנוּ רוֹאִין פָּנֶיךָ וַהֲלוֹא מְסַרְתָּנוּ בְּיַד אֱדוֹם, שֶׁנֶּאֱמַר (דניאל ז, ז): דְּחִילָה וְאֵימְתָנִי, אָמַר לָהֶם אַל תִּירְאוּ מֵהֶם שֶׁעֲתִידִים אַתֶּם שֶׁתֹּאמְרוּ לִי הֵיכָן הֵם, הֲדָא הוּא דִכְתִיב (ישעיה לג, יט): אֶת עַם נוֹעָז לֹא תִרְאֶה, וְאַתֶּם רוֹאִים שִׂמְחָתָהּ שֶׁל צִיּוֹן, שֶׁנֶּאֱמַר (ישעיה לג, כ): חֲזֵה צִיּוֹן קִרְיַת מוֹעֲדֵנוּ עֵינֶיךָ תִרְאֶינָה יְרוּשָׁלָיִם נָוֶה שַׁאֲנָן.
Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.”
The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1). See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8). At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16).
Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7),15The verse actually states “a good land” without “and expansive.” The phrase “a good and expansive land” is found in Exodus 3:8. to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them. If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life.
Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’ He says to Gavriel,16Mikhael tells Gavriel to recite the blessing. and Gavriel to the patriarchs of the world,17Abraham, Isaac, and Jacob. and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). In their regard,18With regard to those who deferred to him. David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.”
Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear. For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it? It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything.
So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).19This verse, stated regarding Israel, indicates that the term “wing” in the verse in Job also refers to Israel. ” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1). “Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7). “And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22). “Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22).
Why all these?20Why are all these negative things stated concerning Israel? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8). That is, “He will dwell On High.”
Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5). “His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1).
Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3).
Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.” “His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17).
Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard.21Do not claim to have heard from your teacher something that you did not hear from him. Do not prohibit for others and permit for yourself. Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7).22In Daniel’s vision, Edom is represented by a terrifying beast. [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’ That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).
וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ, הֲדָא הוּא דִּכְתִיב (תהלים סח, כ): בָּרוּךְ ה' יוֹם יוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בַּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ, אֲנִי נָתַתִּי לָכֶם אֶת הַתּוֹרָה שֶׁתִּהְיוּ עוֹסְקִים בָּהּ יוֹם יוֹם, שֶׁנֶּאֱמַר (משלי ח, לד): אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם, וְכֵן (ישעיה נח, ב): וְאוֹתִי יוֹם יוֹם יִדְרשׁוּן, חַיֵּיכֶם שֶׁאַשְׂבִּיעַ אֶתְכֶם לֶחֶם מִן הַשָּׁמַיִם יוֹם בְּיוֹמוֹ, שֶׁנֶּאֱמַר (שמות טז, ד): וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי וגו', וְלֹא עוֹד, אֶלָּא שֶׁאֲנִי מְבָרֵךְ אֶתְכֶם יוֹם יוֹם, שֶׁנֶּאֱמַר: בָּרוּךְ ה' יוֹם יוֹם יַעֲמָס לָנוּ, וּכְשֶׁאַתֶּם עוֹשִׂים רְצוֹנִי אֲנִי קוֹרֵא אֶתְכֶם (ישעיה מו, ג): הָעֲמֻסִים מִנִּי בֶטֶן, וּמַעֲמִיס אֲנִי לָכֶם כּוֹס יְשׁוּעוֹת, בִּזְכוּת בֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא: אֶבֶן מַעֲמָסָה, שֶׁנֶּאֱמַר (זכריה יב, ג): וְהָיָה בַיּוֹם הַהוּא אָשִׂים אֶת יְרוּשָׁלָיִם אֶבֶן מַעֲמָסָה.
“And the people shall go out and gather each day’s portion on its day” (Exodus 16:4). That is what is written: “Blessed be the Lord, day by day” (Psalms 68:20). The Holy One blessed be He said to Israel: ‘In accordance with the measure that a person metes, so it is meted for him; I gave you the Torah in which you engage each day, as it is stated: “Happy is the man who heeds Me, to persist at My gates each day” (Proverbs 8:34). Likewise, “they seek Me each day” (Isaiah 58:2). As you live, I will sate you with bread from the heavens each day, as it is stated: “And the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah…” (Exodus 16:4). Moreover, I bless you each, as it is stated: “Blessed be the Lord, day by day, He will provide [yaamos] for us day after day” (Psalms 68:20). When you perform My will, I call you: “Those borne [haamusim] by Me from birth” (Isaiah 46:3), and I will provide [maamis] you with a cup of salvation, due to the merit of the Temple,’ which is known as “a stone of burden [maamasa],” as it is stated: “It will be on that day, that I will render Jerusalem a stone of burden” (Zechariah 12:3).
וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ, אֵלּוּ מְחֻסְּרֵי אֲמָנָה שֶׁהָיוּ בָהֶם, וּמִי הֵם, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֵלּוּ דָּתָן וַאֲבִירָם, נֶאֱמַר כָּאן אֲנָשִׁים, וְנֶאֱמַר לְהַלָּן אֲנָשִׁים, שֶׁנֶּאֱמַר (במדבר טז, כו): סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים, מָה אֲנָשִׁים שֶׁנֶּאֶמְרוּ לְהַלָּן דָּתָן וַאֲבִירָם, אַף אֲנָשִׁים שֶׁנֶּאֶמְרוּ כָּאן דָּתָן וַאֲבִירָם. וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ, וְכִי יֵשׁ לְךָ דָּבָר שֶׁבַּתְּחִלָּה עוֹשֶׂה תּוֹלָעִים וְאַחַר כָּךְ מַבְאִישׁ, אֶלָּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בִּקֵּשׁ לְהַרְאוֹת מַעֲשֵׂיהֶן לַבְּרִיּוֹת, שֶׁלֹא יָרִיחַ אֶת רֵיחוֹ בָּעֶרֶב וְיַעַמְדוּ וְיַשְׁלִיכוּ אוֹתוֹ, אֶלָּא שֶׁהָיָה עוֹשֶׂה לְכָל אוֹתוֹ הַלַּיְלָה שׁוּרוֹת שׁוּרוֹת שֶׁל תּוֹלָעִים. מִיָּד וַיִּקְצֹף עֲלֵיהֶם משֶׁה, כֵּיוָן שֶׁכָּעַס שָׁכַח לוֹמַר לָהֶם שֶׁיִּלְקְטוּ בַּיּוֹם הַשִּׁשִּׁי שְׁנֵי עֳמָרִים לָאֶחָד, כֵּיוָן שֶׁהָלְכוּ וְלָקְטוּ בַּיּוֹם הַשִּׁשִּׁי וּמָצְאוּ כִּפְלַיִם, בָּאוּ הַנְּשִׂיאִים וְאָמְרוּ לְמשֶׁה, שֶׁנֶּאֱמַר: וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמשֶׁה, וּמָה אָמַר לָהֶם: הוּא אֲשֶׁר דִּבֶּר ה', וְאֵינוֹ אוֹמֵר הוּא אֲשֶׁר דִּבַּרְתִּי, אֶלָּא אֲשֶׁר דִּבֵּר, שֶׁשָּׁכַח, וְעַל זֶה נֶאֱמַר: עַד אָנָה מֵאַנְתֶּם, שֶׁהוּא מַכְנִיס משֶׁה בִּכְלָלָם.
“But they did not heed Moses; men left from it until the morning and it became infested with worms and stank, and Moses became angry with them” (Exodus 16:20).
“Men left from it,” these were those among them who lacked faith. Who were they? Rabbi Shimon ben Lakish said: They were Datan and Aviram. Here, “men” is stated, and below “men” is stated, as it is stated: “Depart now from the tents of these wicked men” (Numbers 16:26). Just as the “men” stated below were Datan and Aviram, so, too, the “men” stated here were Datan and Aviram.
“And it became infested with worms and stank.” Is there anything that first produces worms and then stinks? Rather, the Holy One blessed be He sought to show people their actions, [and therefore ensured] that it would not stink at night and they would get up and cast it away; rather, that whole night it produced rows upon rows of worms.23In this way, God ensured that those who had left over the manna would throw it out in the morning, when others were awake and would notice. The large number of worms spread, and caused many people to know about the sin of these individuals. Immediately, “Moses became angry with them.”
“It was on the sixth day that they gathered double the bread, two omer for each and all the princes of the congregation came and told Moses” (Exodus 16:22).
“And he said to them, This is that which the Lord has spoken: Tomorrow is the rest of the holy Shabbat to the Lord: bake that which you will bake today, and what you will boil, boil today; and that which remains over, lay up for you, to be kept until the morning” (Exodus 16:23).
“The Lord said to Moses: Until when do you refuse to observe My commandments and My laws?” (Exodus 16:28).
When he became angry, he forgot to tell them that they should gather two omer each on the sixth day. When they went and gathered on the sixth day and found double, the princes came and told Moses, as it is stated: “All the princes of the congregation came and told Moses.” What did he say to them? “This is what the Lord has spoken.” It does not say: “This is what I have spoken,” but rather, “He has spoken,” for [Moses] had forgotten. In that regard it is stated: “Until when do you refuse,” as He includes Moses among them.
רְאוּ כִּי ה' נָתַן לָכֶם הַשַּׁבָּת, לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא דְּעוּ, מָה רְאוּ, אֶלָּא כָּךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם יָבוֹאוּ עוֹבְדֵי כּוֹכָבִים וְיֹאמְרוּ לָכֶם לָמָּה אַתֶּם עוֹשִׂים אֶת יוֹם הַשַּׁבָּת בַּיּוֹם הַזֶּה, אִמְרוּ לָהֶם רְאוּ שֶׁאֵין הַמָּן יוֹרֵד בְּשַׁבָּת. וּמַהוּ נָתַן לָכֶם, לָכֶם נִתְּנָה וְלֹא לְעוֹבְדֵי כּוֹכָבִים, מִכָּאן אָמְרוּ, אִם יָבוֹאוּ מֵעוֹבְדֵי כּוֹכָבִים וְיִשְׁמְרוּ אֶת הַשַּׁבָּת, לֹא דַּיָּם שֶׁאֵין מְקַבְּלִים שָׂכָר וכו', שֶׁנֶּאֱמַר (בראשית ח, כב): וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ, וְכֵן הוּא אוֹמֵר (שמות לא, יז): בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל וגו', מָשָׁל לְמֶלֶךְ יוֹשֵׁב וּמַטְרוֹנָא יוֹשֶׁבֶת כְּנֶגְדוֹ, הָעוֹבֵר בֵּינֵיהֶם חַיָּב.
“See that the Lord has given you the Shabbat; therefore, He gives you on the sixth day bread for two days. Remain each man where he is; no man shall leave his place on the seventh day (Exodus 16:29).
“See that the Lord has given you the Shabbat.” It should have said “know.” What is “see”? Rather, this is what the Holy One blessed be He said to them: ‘If the idolaters were to come and say to you: Why do you observe the Shabbat day on this day, say to them: See that the manna does not fall on Shabbat.’
What is “has given you”? To you it is given, and not to idolaters. From here they said: If idolaters will come and observe Shabbat, not only do they not receive a reward, [they also deserve to be put to death], as it is stated: “And day and night will not cease [yishbotu]” (Genesis 8:22).24This verse is interpreted to mean: They shall not observe a day and night of Shabbat. Likewise it says: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). This is analogous to a king who is sitting and the queen is sitting opposite him; one who passes between them is liable.
אָמַר רַבִּי לֵוִי, אִם מְשַׁמְּרִים יִשְׂרָאֵל אֶת הַשַּׁבָּת כָּרָאוּי אֲפִלּוּ יוֹם אֶחָד בֶּן דָּוִד בָּא, לָמָּה, שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל הַמִּצְווֹת, וְכֵן הוּא אוֹמֵר (תהלים צה, ז): כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ, אָמַר רַבִּי יוֹחָנָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אַף עַל פִּי שֶׁנָּתַתִּי קִצְבָּה לַקֵּץ שֶׁיָּבוֹא בֵּין עוֹשִׂין תְּשׁוּבָה בֵּין שֶׁאֵין עוֹשִׂין בְּעוֹנָתָהּ הִיא בָּאָה, אִם עוֹשִׂין תְּשׁוּבָה אֲפִלּוּ יוֹם אֶחָד אֲנִי מֵבִיא אוֹתָהּ שֶׁלֹא בְּעוֹנָתָהּ, הֱוֵי: הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ, וּכְשֵׁם שֶׁמָּצִינוּ שֶׁעַל כָּל הַמִּצְווֹת בֶּן דָּוִד בָּא, עַל שְׁמִירַת יוֹם אֶחָד שֶׁל שַׁבָּת בֶּן דָּוִד בָּא, לְפִי שֶׁהַשַּׁבָּת שְׁקוּלָה כְּנֶגֶד כָּל הַמִּצְווֹת. אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא, מָצִינוּ בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים שֶׁשְּׁקוּלָה שַׁבָּת כְּנֶגֶד כָּל הַמִּצְווֹת, בַּתּוֹרָה מִנַּיִן, שֶׁבְּשָׁעָה שֶׁשָּׁכַח משֶׁה לוֹמַר לָהֶם מִצְוַת שַׁבָּת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות טז, כח): עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וגו', וּמַה כְּתִיב אַחֲרָיו: רְאוּ כִּי ה' נָתַן לָכֶם [את] הַשַּׁבָּת. בַּנְּבִיאִים מִנַּיִן, שֶׁנֶּאֱמַר (יחזקאל כ, כא): וַיַּמְרוּ בִי בֵּית יִשְׂרָאֵל בַּמִּדְבָּר בְּחֻקּוֹתַי לֹא הָלָכוּ, מַה כְּתִיב אַחֲרָיו (יחזקאל כ, כא): וְאֶת שַׁבְּתוֹתַי חִלֵּלוּ. בַּכְּתוּבִים מִנַּיִן, שֶׁנֶּאֱמַר (נחמיה ט, יג): וְעַל הַר סִינַי יָרַדְתָּ וְדִבַּרְתָּ עִמָּהֶם, מַה כְּתִיב אַחֲרָיו (נחמיה ט, יד): וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם תִּזְכּוּ לִשְׁמֹר שַׁבָּת מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ שְׁמַרְתֶּם כָּל הַמִּצְווֹת שֶׁבַּתּוֹרָה, וְאִם חִלַּלְתֶּם אוֹתָהּ מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ חִלַּלְתֶּם כָּל הַמִּצְווֹת, וְכֵן הוּא אוֹמֵר (ישעיה נז, ב): שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל רָע, בְּעֵת שֶׁאָדָם שׁוֹמֵר אֶת הַשַּׁבָּת, גּוֹזֵר גְּזֵרָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְקַיְּמָהּ, שֶׁנֶּאֱמַר (ישעיה נח, יג): אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, מַה כְּתִיב אַחֲרָיו (ישעיה נח, יד): אָז תִּתְעַנַּג עַל ה', כְּמָה דְתֵימָא (תהלים לו, ז): וְהִתְעַנֵּג עַל ה' וְיִתֶּן לְךָ מִשְׁאֲלֹת לִבֶּךָ. וְלֹא עוֹד, אֶלָּא כָּל מַה שֶּׁאַתָּה אוֹכֵל בָּעוֹלָם הַזֶּה אֵינוֹ אֶלָּא מִן הַפֵּרוֹת, אֲבָל הַקֶּרֶן, קַיֶּמֶת לְךָ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה נח, יד): וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר.
Rabbi Levi said: If Israel observes Shabbat properly, even one day, the son of David25The Messiah. will come. Why? Because it is equivalent to all the mitzvot. Likewise it says: “For He is our God, and we are the people of His pasture and the flock of His hand; today, would you only heed His voice” (Psalms 95:7). Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘Even though I set a limit for the end, and it will come whether they repent or do not repent, it will come only at its time. If they repent, even one day, I will bring it not at its appointed time. That is, “today, would you only heed His voice.” Just as we saw that for all the mitzvot, the son of David comes, for the observance of one day of Shabbat, the son of David comes, because Shabbat is equivalent to all mitzvot.
Rabbi Elazar bar Avina said: We find in the Torah, in the Prophets, and in the Writings that Shabbat is equivalent to all the mitzvot. In the Torah, from where is it derived? From the fact that when Moses forgot to tell them the mitzva of Shabbat, the Holy One blessed be He said to him: “Until when do you refuse to observe My commandments…” (Exodus 16:28). What is written thereafter? “See that the Lord has given you the Shabbat” (Exodus 16:28). In the prophets, from where is it derived? From that which is stated: “The house of Israel defied Me in the wilderness, they did not follow My statutes” (Ezekiel 20:13). What is written thereafter? “They desecrated My Shabbats” (Ezekiel 20:13). In the Writings, from where is it derived? From that which is stated: “You came down upon Mount Sinai and spoke to them [from heaven and gave them upright ordinances and laws of truth, good statutes and mitzvot]” (Nehemiah 9:13). What is written thereafter? “You informed them of Your holy Shabbat” (Nehemiah 9:14). The Holy One blessed be He said to Israel: ‘If you merit to observe Shabbat, I consider it for you as though you observed all the mitzvot of the Torah. If you desecrate it, I consider it for you as though you desecrated all the mitzvot.’ Likewise, it says: “Who keeps the Shabbat from its desecration and prevents his hand from performing any evil” (Isaiah 56:2).
When a person observes the Shabbat, he issues a decree and the Holy One blessed be He fulfills it, as it is stated: "If you restrain your walking because of the Sabbath” (Isaiah 58:13). What is written thereafter? “Then you will delight in the Lord” (Isaiah 58:14), just as it says: “Delight in the Lord, and He will grant you the desires of your heart.” (Psalms 37:4). Moreover, everything that you eat in this world is only from the profits, but the principal remains for the World to Come, as it is stated: “I will feed you the inheritance of Jacob your forefather, for the mouth of the Lord has spoken” (Isaiah 58:14).