Midrash sur L’Exode 16:4

“Cast your bread on the surface of the water, for after many days you will find it (Ecclesiastes 11:1).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).¹This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.²The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging³Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.⁴The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?⁵The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.⁶The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his⁷The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).⁸The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).⁹Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).

Then washed I thee with water indicates that you must make a laver²To be placed in the Temple courtyard for the use of the priests. for Me. I anointed thee with oil corresponds to the anointing oil (that must be available).³For anointing the High Priest. I clothed thee also with richly woven work corresponds to the embroidered garments (worn in the Temple). And shod thee with sealskin (tahash) corresponds to the tehashim that were used (for the cover of the Holy of Holies). And I wound fine linen about thy head corresponds to the twisted linen (of the priests’ garments). And covered thee with silk corresponds to the clouds of glory, as it is said: The pillar of cloud departed not from before the people (Exod. 13:22), and that corresponds to the curtains of goats’ hair. I decked thee also with ornaments alludes to the purple cloak, and that corresponds to the ark and its overlay. And I put a ring upon thy nose corresponds to the nose rings and earrings that (the women brought to donate for the gold of the Tabernacle and priestly garments). A beautiful crown upon thy head corresponds to the ark cover and the gold rim around the table. Behold, I will cause to rain bread (Exod. 16:4) corresponds to the show-bread. And the Lord went before them by day (ibid. 13:21) corresponds to His injunction that the Israelites shall burn a lamp continually.

R. Jochanan said again: "Rain may descend even for the sake of one meritorious man; as it is written (Deut. 28, 12) The Lord will open unto 'thee' his good treasure, the heaven, to give rain, etc., but general prosperity comes only for the sake of the public at large; as it is written (Ex. 16, 4) "I will rain for you bread from heaven." An objection was raised: R. Jose, the son of R. Juda, said: "Three good leaders were given to Israel, and they are Moses, Aaron and Miriam: and three good gifts were given through them, namely: the well of water, the pillar and the Manna. The well of water [which Israel had along with them in the desert] was given them for the sake of Miriam; the cloud of glory [which led them by day was given them] for Aaron's sake, and the Manna [was given them] for Moses' sake. When Miriam died, the well vanished; as it is said (Num. 21, 1) Miriam died there, and was buried there; and immediately afterwards it is written: And there was no water for the Congregation. The well was then restored to Israel through the prayers of Moses and Aaron." When Aaron died, the pillar (cloud) of glory left; (as explained above page 141); the well and the pillar (cloud) of glory were restored to them for the sake of Moses; but when Moses died, everything vanished; as it is said (Zech. 11, 8) And I removed the three shepherds in one month." Did then Moses, Aaron and Miriam die in the same month? Behold Moses died in Adar, Aaron in Ab, and Miriam in Nissan? We infer from that passage that the three gifts which were given to Israel disappeared in the same month in which Moses died. Hence we can prove that support is given for the sake of even one man? Nay, with Moses it is different: for his merits were so great that he equalled the entire congregation."

Because you said: Let now a little water be fetched, and wash your feet, and recline yourselves under the tree (Gen. 18:4), I will give the precept of the paschal lamb to thy descendants, as it is said: They shall fetch to them every man a lamb (Exod. 12:3). Because you said to them Let now (na), I will give your descendants the ordinance of the Passover: You shall not eat of it raw (na) (ibid., v. 20). Because you did say A little, I will drive their enemies away little by little, as it is said: By little and little I will drive them out from before you (ibid. 23:30). Inasmuch as you said water, I will give them a well in the desert, as is said: Spring up, O well (Num. 21:7). Since you said wash your feet, I will wash away all the impurity of your descendants, as it is said: When the Lord shall have washed away the filth of the daughter of Zion (Isa. 4:4). Because you did say: Recline yourselves under a tree, I will give them the precept of the sukkah, as it is written: Go forth unto the mount and fetch olive branches (Neh. 8:15). In return for your saying: I will fetch a morsel of bread, I will cause to rain bread from heaven (Exod. 16:4). And inasmuch as you offered curd and milk, I will give you curd of kine and milk of sheep (Deut. 32:14).

R. Hanina the son of Gamliel stated: Normally, wheat ascends from below and water descends from above, but the Holy One, blessed be He, did not follow that procedure. He sent wheat from above, as it is said: And behold, I will cause to rain bread from heaven for you (Exod. 16:4); while He caused water to ascend from below, as it is said: Spring up, O well, sing ye unto it (Num. 21:17).

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

R. Tanchum b. R. Chanilai said: "A man should never conduct himself differently from the custom of that place where he abides, for Moses, when he ascended to heaven, did not eat; and the angels of heaven, when they descended to earth, ate and drank." Ate and drank! How can you think so? Say: They appeared as if they were eating and drinking. R. Juda said in the name of Rab: "All that Abraham did for the angels by himself, the Holy One, praised be He! did for his children by Himself, and what Abraham did through a messenger, the Holy One, praised be He! did the same for his children through a messenger; i.e., and Abraham ran unto the herd, hence (Num. 11, 31) and a wind went forth from the Lord. He took cream and milk, hence (Ex. 16, 4) I will let rain for you bread from heaven. And he stood by them, hence (Ex. 17, 6) I will stand before thee. And Abraham went with them, hence (Ex. 13, 21) And the Lord went before them. Let a little water be fetched, hence (Ex. 17, 6) and thou shalt smite the rock, and there shall come out water from it, and the people shall drink. And Rab differs from R. Chama b. Chanina; for R. Chama b. Chanina said (according to some it was taught in the school of R. Ishmael): "In reward for three things [which Abraham had done] his children merited three things: as reward for the cream and milk they merited the mannah; as reward for that he stood by them under the tree, his children merited the pillar of cloud; and as reward for let a little water, etc., they merited the well of Miriam. Let a little water, I pray you, be brought, and wash you feet. R. Janai b. Ishmael said: "The angels said to Abraham: 'Do you suspect us to be Arabs who bow themselves to the dust of their feet? Thou hast already a son, Ishmael, who is doing so.'"

We are taught in a Baraitha: R. Jose says: "Just as the prophet disclosed to Israel all that occurred in the very nooks and fissures of their dwellings, so also did the manna disclose all the secrets that were hidden in the very nooks and fissures." In what manner? For instance, when two [litigants] came to Moses, and the plaintiff said: "He has stolen my slave," while the defendant said: "You sold him to me," Moses would say: "In the morning we shall decide it." On the morrow, if the measure of manna for the slave was found in the house of his first master, it became known that the slave had been stolen; but if the measure of manna was found in the house of the other, it was evident that he had bought him. And so also if one came and impeached his wife for adultery, and she counter-charged him with that crime; then Moses again said: "In the morning we shall decide it." If her measure of manna was found in the house of her husband, it was evident that he had sinned; if the measure of manna was found in the house of her father, it was plain that she had sinned." It is written (Num. 15, 9) When the dew fell upon the camp in the night the manna fell upon it; and it is written (Ex. 16, 4) The people shall go out, and gather; and again it is written (Num. 11, 8) The people went about, and gathered it. How are the three verses to be reconciled? As for the righteous, the manna came down at the door of their tents; the average man had to go out and find it; the wicked had to swarm around and gather it." It is written (Ex. 16, 8) bread from heaven; and (Num. 11, 4) … made cakes of it; and (ib.) ground it. How shall these passages be reconciled to each other? For the righteous, it was ready bread; for the average man, it was cakes (unbaked); and the wicked had to grind it in a mill. (Num. 11, 8) Its taste was as of cakes mixed with oil. R. Abahu said: "Just as the breast, in which the suckling, every time he touches it, finds a different flavor [according to what his mother had eaten], so also did the manna, as often as the Israelites ate it, contain all flavors."

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).
“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).
There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’
The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’⁸⁵Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.
What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?⁸⁶It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.⁸⁷It is without a yod. Although it is vocalized in the plural, it is written in the singular.
Rabbi Berekhya said in the name of Rabbi Yitzḥak:⁸⁸This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

And the two angels came to Sodom (Gen. 19:1). Scripture states elsewhere in allusion to this verse: But they rebelled and grieved his Holy Spirit; therefore, He was turned to be their enemy, He Himself fought against them (Isa. 6:10). R. Jeremiah the son of Eleazar declared: The Holy One, blessed be He, had warned the men of Sodom to repent for fifty-two years by causing the mountains to quake over them. R. Simeon the son of Yohai said: A biblical verse supports this statement: Who removeth the mountains, and they know it not, when He overturneth them in His anger (Job 9:5). When they failed to repent, He destroyed them. What was the source of their punishment? The heavens. R. Simeon the son of Lakish stated: Heaven resembles an urn from which a man may draw hot or cold water as he desires. When the Holy One, blessed be He, wished to do so, He sent manna to the Israelites from heaven, as it is said: Behold, I will cause bread to rain for you from heaven (Exod. 16:14), but when He so desired: Then the Lord caused to rain upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven (Gen. 19:24).

R. Judah declared: These ten verses are derived from various sources. It may be compared to a man traveling over a road, preceded by his son. If robbers approach from the front to seize the lad, he places him behind himself. If a wolf comes from behind to snatch him, he puts the lad in front of him. If he sees robbers behind him and the wolf before him, he takes his son in his arms. The Holy One, blessed be He, did likewise for Israel. When the sea was before them and the Egyptians behind, He bore them in His arms. When Israel began to suffer from the sun, He spread His cloak over them, as it is said: He spread a cloud for a screen (Ps. 105:39). When Israel became hungry, He gave them bread, as is stated: Behold, I will cause to rain bread from heaven for you (Exod. 16:4). When they became thirsty He gave them water, for He brought streams also out of the rock (Ps. 78:15).

(Gen. 28:20:) IF GOD IS WITH ME. (Cf. Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY.
(Gen. 28:20, cont.:) PROTECTS ME. Thus I protected them from Pharaoh and his associates, and I overthrew Pharaoh and his whole army. So also with Amalek (in Exod. 17:13): AND JOSHUA OVERTHREW AMALEK AND HIS PEOPLE.
(Gen. 28:20, cont.:) AND GIVES ME FOOD TO EAT. (Cf. Exod. 16:4:) BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU.
(Gen. 28:20, cont.:) AND CLOTHING TO PUT ON. (Cf. Deut. 8:4:) YOUR CLOTHING DID NOT WEAR OUT ON YOU.
(Gen. 28:21:) AND IF I RETURN SAFELY. (Cf. Exod. 18:23:) ALL THIS PEOPLE SHALL ALSO COME TO ITS PLACE SAFELY.

Another interpretation (of Numb. 14:27). By universal custom one buys himself a servant so that his servant will bake bread for him and so that his buyer may eat, but I did not do so. Rather, though you are my servants, I baked for you so that you might eat. It is so stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. And so it says (in Ps. 78:25): EACH ONE ATE THE BREAD OF THE MIGHTY. After all these good things that I did for you, you provoke me. How long shall I endure <you>? (Numb. 14:27:) HOW LONG SHALL THIS EVIL CONGREGATION <BE MURMURING AGAINST ME>?

Rabbi Abbahu began: “Your path and your deeds have done these to you…” (Jeremiah 4:18). When is it praiseworthy for a king to provide for his legions, in the wilderness or in the settlement?⁴⁶Where can a king more adequately provide for his army. Is it not in the settlement? Regarding the wilderness, it is written: “Behold, I am raining bread for you from the heavens” (Exodus 16:4), and here it is written: “Young children request bread…” (Lamentations 4:4). Regarding the wilderness, it is written: “Behold, He struck the rock and water flowed” (Psalms 78:20), and here it is written: “The tongue of the nursling cleaves to his palate from thirst” (Lamentations 4:4). Regarding the wilderness it is written: “He spread a cloud like a curtain” (Psalms 105:39), and here it is written: “Their skin is shriveled on their bones” (Lamentations 4:8). Who did this to you? It is “your path and your deeds,” your evil path and your rebellious deeds. “This is your wickedness, for it is bitter, as it has reached until your heart” (Jeremiah 4:18) – this is the Great Sanhedrin as they are called the heart of Israel, as it is written: “My heart is to the lawmakers of Israel” (Judges 5:9). When they provoke Me, My heart is not to the lawmakers of Israel. The Holy One blessed be He said: “As it has reached until your heart” – this is the Temple, just as it says: “My eyes and My heart will be there always” (II Chronicles 7:16). Alternatively, “as it has reached until your heart” – this is the Holy One blessed be He. Where have we found that the Holy One blessed be He is called the heart of Israel? It is from this verse: “God is the strength of my heart and my portion forever” (Psalms 73:26).

Scripture says also: Thou shalt call Me “my Father”; and shalt not turn away from following Me (Jer. 3:19). As the father feels constrained to provide for his daughter’s comfort, so I felt obliged to provide for you, as it is said: Behold, I will cause bread to rain from heaven for you (Exod. 16:4), and it says: And when (like a daughter) the layer of dew is gone up (ibid., v. 14). It says: Thou shalt call Me “my Father”; and shall not turn away from following Me (Jer. 3:19).

Another interpretation (of Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of FROM THE LORD? It says (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU, while here (in Gen. 19:24) it says: AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD >. R. Berekhyah said: To what is the matter comparable?⁷⁰Cf. Gen. R. 51:2; Tanh. (Buber), Exod. 4:20. To a king who was standing at a baker's oven. < When > his friend came in to him, he took out a piece of hot bread < and > gave it to him. < When > his enemy came in to him, he took up burning coals < and > gave them to him. So < it is with > the Holy One. When Israel came unto the desert, he brought down bread from the heavens for them, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. But when the Sodomites came to the point of transgressions, he brought down fire from the heavens for them, as stated (in Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of AND THE LORD? That he sat over them with the authority of a court⁷¹Gk.: synedrion. of seventy-one,⁷²The AND implies that it was THE LORD plus a Great Sanhedrin with seventy-one members, the proper court for trying an apostate town. See Sanh. 1:5. found them guilty, and brought down fire upon them. So they went forth to < an execution by > burning, as stated (in Gen. 19:24): < FIRE > FROM THE LORD. In a similar way you say on the matter < at hand >: AND THE LORD… FROM THE LORD.⁷³The first LORD has to do with the court trial, and the second concerns the punishment. If someone comes to ask you < about > what is written in this verse: AND THE LORD … FROM THE LORD, say to him: There are similar cases < of redundancy > in < other > verses. (I Kings 1:33:) AND {HE} [THE KING] SAID {UNTO HIS SERVANTS} [TO THEM]: TAKE WITH YOU THE SLAVES OF YOUR LORD. It was only necessary to say: "My servants." And where < is an example found > in the Torah? (In Gen. 4:23:) AND LAMECH SAID TO HIS WIVES: ADAH AND ZILLAH, HEAR MY VOICE; O WIVES OF LAMECH. It was only necessary to say: "My wives." So much for the Torah, but where < is an example found > in the Writings? Where it is stated (in Esth. 8:8): FOR A WRITING WHICH IS WRITTEN IN THE KING'S NAME AND SEALED WITH THE KING'S SEAL. It was only necessary to say: "With my seal." So also here (in Gen. 19:24): AND THE LORD RAINED DOWN … FROM THE LORD.

THE CREATION ON THE EVE OF THE SABBATH
TEN things were created (on the eve of the Sabbath) in the twilight (namely): the mouth of the earth; the mouth of the well; the mouth of the ass; the rainbow; the Manna; the Shamir; the shape of the alphabet; the writing and the tables (of the law); and the ram of Abraham. (Some sages say: the destroying spirits also, and the sepulchre of Moses, and the ram of Isaac; and other sages say: the tongs also.)

Then the Lord said unto Moses: “Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them whether they will walk in My law, or not” (Exod. 16:4). R. Simeon the son of Gamliel said: Observe how dearly the Holy One, blessed be He, loved Israel that he altered, for their sake, the natural order of things. The Holy One, blessed be He, made the heavenly spheres become like the lower spheres, and the lower spheres to become like the upper spheres, for their sake. Previously, bread came from the earth and water descended from heaven, but now He caused bread to descend from the heavens and water to come out of the earth, as it is said: Behold, I will cause to rain bread for you, and when the layer of dew was gone up (Exod. 16:14).

(Exod. 16:4:) THEN THE LORD SAID UNTO MOSES: BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. This text is related (to Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES. These things are the heavens; through them he judges the peoples of the world. You yourself know that, when the generation of the flood sinned, he judged them through those < heavens >, as stated (in Ps. 11:6): HE WILL RAIN DOWN SNARES UPON THE WICKED…. Ergo (in Job 36:31): FOR THROUGH THESE THINGS HE JUDGES PEOPLES…. When the people of Sodom sinned, he judged them through the heavens, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM….⁶⁶Cf. Exod. R. 25:1. Also when Sisera sinned, he judged him through the heavens, as stated (in Jud. 5:20): <THE STARS > FOUGHT FROM THE HEAVENS …. Through the heavens he judges the peoples. (Job 36:31, cont.:) HE GIVES FOOD IN ABUNDANCE. From those < heavens > we know that he gave nourishment to Israel. To what is the matter comparable? To a baker who was standing at the oven.⁶⁷Cf. above, Gen. 4:19; Gen. R. 51:2. When his enemy entered, he raked up burning coals, and put them on his head. When his friend entered, he took out <some> hot bread. Thus <the oven> gave him the burning coals and the bread. Both of them came out of the oven. So the Holy One brought down fire upon the Sodomites and burned them up, but for Israel he brought down manna from heaven, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN <BREAD FROM THE HEAVENS > FOR YOU….

Let them go and gather straw for themselves (ibid. 5:57). They did not merely go out to the courtyard to gather (the straw) but into the wilderness. A day’s portion every day. He who created the day created sustenance for that day. R. Eleazar of Modi’im stated because of this: Anyone who has sufficient food for the day and yet asks “What shall I eat tomorrow?” lacks faith. That I may prove them whether or not they will follow My Law (ibid. 16:4). R. Joshua held: If a man studies two laws in the morning and two in the evening, even though he is occupied with his labors throughout the rest of the day, they consider him as fulfilling the entire Torah: That thou shalt meditate therein day and night (Josh. 1:8). R. Simeon the son of Joshua observed from this verse that the Torah was given for study to those who have sufficient manna to eat, since they are not compelled to work or engage in business. Indeed, how can a man sit and study when he does not know where he will obtain his food and drink, garments and covering? Hence, the Torah was given for study to those who possessed manna. This is equally true of those who eat the terumah.¹³Since the priest devotes himself to fulfilling God’s law, he receives the terumah offering brought by the people.

Another interpretation: It should not have said: FROM THE HEAVENS, but "From the earth," because their bread customarily comes up only from the earth.⁶⁸See Tanh., Exod. 4:20; cf. Exod. R. 25:2. But this text is related (to Ps. 135:6): WHATEVER THE LORD DESIRES HE DOES…. When he wished <to do so>, he divided the sea before Israel and made it dry land; and when he wished <to do so> he made it a sea. The custom of heaven is to bring down dew and rain and for the earth to bring forth bread, as stated (in Job 28:5): AS FOR THE EARTH, OUT OF IT COMES FORTH BREAD. But when he wished <to do so>, he brought down the bread from the heavens, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD < FROM THE HEAVENS> FOR YOU…. And the dew goes up from the earth, as stated (in Exod. 16:14): WHEN THE LAYER OF DEW HAD GONE UP. This text is related (to II Chron. 12:8): NEVERTHELESS, THEY SHALL BE {MY} [HIS] SERVANTS…. But they were not servants to Nebuchadnezzar, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, < HANANIAH, MISHAEL, AND AZARIAH >…. What did he do for them? (Vs. 5): THE KING APPOINTED FOR THEM [A DAILY PORTION]…. But when you brought down manna for them, it came down just as the rain comes down, for there was no limit to it. Thus (according to Exod. 16:4) I rained DOWN [BREAD FROM THE HEAVENS FOR YOU].

The peoples of the world were not able to taste it because in their mouths it became like bitter wormwood. What did they do? They caught a deer that had drunk of it, and they took from it a taste of manna. Then they said: Blessed be the {body} [nation] which has this. R. Jose bar Hanina said: The babies who tasted it were not like the old person who tasted it.⁷⁴See above, 1:22; Yoma 75b; also Yoma 75a, Mekhilta de Rabbi Ishmael, Amaleq 3; Sifre, Numb. 11:6 (87); 11:21 (89); Exod. R. 25:3; Numb. R. 7:4; M. Pss. 23:3. How? To the babies it had the taste of milk, as stated (in Numb. 11:8): AND IT TASTED LIKE RICH CREAM. To the youths it tasted like honey, as stated (in Exod. 16:31): AND ITS TASTE WAS LIKE WAFERS IN HONEY. To the old people it tasted like bread, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. To the sick it tasted like fine flour mixed with oil and honey, like barley grits,⁷⁵Gk.: ptisane; Lat.: ptisana. which they make for one who is sick. It is so stated (in Numb. 11:8): THEY BOILED IT IN A POT. And where is it shown that it had the taste of fine flour and honey? Where it is stated (in Ezek. 16:19): ALSO MY BREAD, WHICH I GAVE YOU, FINE FLOUR, OIL, AND HONEY…. Each and everyone tasted it according to his physical ability. Whoever was active went out and gathered it from the field, as stated (in Exod. 16:4): AND THE PEOPLE SHALL GO OUT TO GATHER. Those who were fairly <active> went out to their tent doors [to gather]. But the lazy lay down, stretched out their hands, and it came down right into their hands. Thus it is stated (in Exod. 16:14): WHEN THE LAYER OF DEW HAD GONE UP, <THERE ON THE FACE OF THE DESERT LAY SOMETHING FINE AND FLAKY….>

For it came down for each and every one only according to his need. The youths ate it as bread, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. The old ones ate it as honey, as stated (in Exod. 16:31): AND ITS TASTE WAS LIKE WAFERS IN HONEY.¹⁰⁶Cf. below, 4:22; Yoma 75b; also Yoma 75a, Mekhilta de Rabbi Ishmael, Amaleq 3; Sifre, Numb. 11:6 (87); 11:21 (89); Exod. R. 25:3; Numb. R. 7:4; M. Pss. 23:3.

(Exod. 16:4:) BEHOLD, I WILL RAIN DOWN BREAD <FROM THE HEAVENS> FOR YOU…. The Holy One said to them: See what the difference is between me and you. You offer me one omer for the whole year, as stated (in Lev. 23:10): YOU SHALL BRING <THE FIRST> SHEAF ('omer) <OF YOUR HARVEST UNTO THE PRIEST>…. But I have given each and every one of you an omer, as stated (concerning the manna in Exod. 16:16): AN OMER PER CAPITA. Furthermore you only offered me one omer a year while I gave you manna every day, as stated (in Exod. 16:4): AND THE PEOPLE SHALL GO OUT TO GATHER [A DAY'S PORTION EVERY DAY].

R. Yosé the son of Hanina stated: If you are amazed at this remember, that the manna descended for each Israelite with a taste that varied according to the needs of each individual. The young men, for instance, ate it as bread, as it is said: Behold, I will cause to rain bread from heaven for you (Exod. 16:4); the elders ate it as wafers of honey, as it is said: And the taste of it was like wafers made with honey (ibid., v. 31); the sucklings, as milk from the breasts of their mothers, as is said: And the taste of it was as the taste of a cake baked with oil (Num. 11:8);³²Reading leshad ha-shemen (“a cake with oil”) as le-shad ha-shemen (“as a fat breast”). for the ill, as fine flour mixed in honey, as it is said: Thou didst eat fine flour, and honey, and oil (Exod. 16:13); and the gentiles who tasted it found it as bitter as coriander seed, as is said: Now the manna was like coriander seed (Num. 11:7).

“…and the people shall go out and gather what is needed for the day…” (Exodus 16:4) This is what is written “Blessed is the Lord; every day…” (Psalms 68:20) The Holy One said to Israel: with the measure that a man measures with, so he is measured. I gave you the Torah in order that you be occupied with it every day, as it says “Fortunate is the man who listens to me to watch by my doors day by day…” (Proverbs 8:34) And so too “Yet they seek Me daily…” (Isaiah 58:2) By your lives, I will satisfy you with food from the heavens every day, as it says “…and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.” (Exodus 16:4) Furthermore, I will bless you every day, as it says “Blessed is the Lord; every day God lavishes upon us…” (Psalms 68:20) When you do My will I will call you “…borne from birth…” (Isaiah 46:3) and I will fill up (ma’amis) for you the cup of salvation in the merit of the Holy Temple, which is called a ‘stone of burden’ (maamasa), as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)

(Gen. 22:1, cont.:) THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)¹⁴⁸A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED. < ON ACCOUNT OF TRUTH. SELAH >.¹⁴⁹Gen. R. 55:1. < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation: A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)} ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8): AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20): BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:) YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS).¹⁵⁰Cf. Tanh., Gen. 4:21. Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.: NSH) at the hands of the Holy One, as stated (in Gen. 22:1): THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4): SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16): IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1): NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.: NSH) and withstood trials (rt.: NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13): SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5): AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please], PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.: NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12): PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials.¹⁵¹On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26. Once they had withstood their trial (rt.: NSH), what is written (in Dan. 1:9, 14-15): THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS).¹⁵²This translation better fits the interpretation here than a more traditional rendering. In Ps. 60:6 [4] what is the meaning of (NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17): AND LIKE A BANNER (NS)¹⁵³This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great. UPON A HILL. So why did the Holy One test (NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].

"And he said, "My lords, if only I have found favor in your eyes..." (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. "Please let a little water be taken..." (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham "you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written "Then Israel sang this song: "'Ascend, O well,' sing to it!" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? "... a land with brooks of water, fountains and depths, that emerge in valleys and mountains," (Devarim 8:7) From where do we learn in the time to come? "And it shall come to pass on that day that spring water shall come forth from Jerusalem..." (Zechariah 14:8)

... Another explanation. “…of the dew of the heavens…” (Genesis 27:28) this refers to Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion…” (133:3) “…and of the fatness of the earth…” (Genesis 27:28) refers to the offerings, “grain” refers to the first-fruits, “wine” to the libations…

(Bamidbar 11:8) "The people would stroll out and gather it": I might think that they railed against Him because it was difficult to gather; it is, therefore, written (Shemot 16:4) "And the people will go out and gather it." One would sit at the door of his house and gather his share and the share of his household, and when the sun came out, it melted. "and they would grind it in a mill": Now (did we not learn that) it never "descended" to a mill? The intent is, rather, that it was converted for them to everything that is ground in a mill. "or beat it in a mortar": Now (did we not learn that) it was never beaten in a mortar? The intent is, rather, that it was converted for them to everything that is beaten in a mortar. I might think that it was converted only into these things alone. Whence is it derived that all the forty years that Israel was in the desert a woman had no need of spices, but was "decorated" (i.e., perfumed) by the manna? From "or" beat it." "or cook it in a pot": Now (did we not learn that) it never "descended" to a pot? The intent is, rather, that it was converted for them to everything that is cooked in a pot. "and they made cakes of it": Now (did we not learn that) it never "descended" to an oven? The intent is, rather, that it was converted for them to everything that is baked in an oven. I might think that it was converted only into these things alone. Whence do I derive (the same for) all the things gathered in a field? From "and they would gather it." And it is written (Devarim 2:7) "These forty years the L-rd has been with you. You have lacked nothing." As if a man would say I want to eat grapes, and they were given to him; I want to eat figs, and they were given to him. "and its taste was like the 'sap' (leshad) of oil": "leshad": an acronymic for three words: "layish" (dough), "shemen" (oil), and "dvash" (honey). As dough kneaded with oil and honey, such was the inherent taste of the manna, and thus (i.e., with intent for this taste) did the upright of Israel eat it. Variantly: "and its taste was like the 'sap' (leshad) of oil": Just as the breast (shad) is "primary" to an infant, and everything else, secondary. Variantly: Just as the breast, if an infant sucks it the whole day, it does not harm it, so, the manna; if Israel ate it a whole day, it would not harm them. Variantly: Just as the breast, which produces one kind, which changes into many kinds, so, the (taste of the) manna changed for Israel into any taste that they desired, except for that of the five kinds (viz. Ibid. 5). An analogy: (A doctor) tells a (nursing) woman: Do not eat garlic and onion for the sake of the infant. Variantly: Just as the breast, an infant suffers when it withdraws from it, so, Israel suffered when they withdrew from the manna, viz. (Joshua 5:12) "And the manna ceased the following day, when they ate from the grain of the land." An analogy: A man is asked: Why are you eating barley bread? He answers: Because I don't have wheat bread. Why are you eating carobs? Because I don't have figs. Similarly, if Israel had that handful (of manna) that they took on the day of Moses' death, from which they ate all forty days, they would not desire to eat of the grain of the land of Canaan. (Bamidbar, Ibid. 9) "And when the dew descended upon the camp at night, the manna descended upon it.": We are hereby taught that it descended upon the thresholds and the doorposts. I might think that the manna was eaten sullied; it is, therefore, written (Shemot 16:14) "and, behold, on the face of the desert it was spread thin." It (the dew) descended as a kind of hoarfrost and became a kind of layer upon the ground on which the manna descended. And from it Israel took and ate. This accounts for the lower level; but couldn't the reptiles and the flies infest it from above? It is, therefore, written (Ibid.) "and the dew layer ascended," whence it follows that it was enclosed in a kind of casing. And they would recite the Shema and pray; and one would go out to the entrance of his house and take his share and that of his household, after which the sun would come out and melt it. Similarly, R. Shimon says: Why didn't the manna descend once a year? So that their hearts turn to their Father in heaven (for their food). An analogy: A king decreed that his son be fed once a year — and he visited his father only on the day of his stipend! Once he decreed that he be fed every day — and he visited him every day. So with Israel. If a man had five sons or five daughters, he would sit and worry, thinking: If the manna does not fall tomorrow, we will all die of hunger! — So that they all turned their hearts to their Father in heaven. R. Dostai b. R. Yannai said: If so, the son will say: Even if I visit my father only for the sake of my stipend it is sufficient for me! So that the visit becomes entirely opportunistic. Rather, (the manna fell every day) so that it could be eaten while it was still warm. Variantly: (It did not fall once for a long period of time) so that it would not be a burden on the road. Similarly, R. Dostai b. R. Yannai says: Why did the L-rd not create hot springs in Jerusalem as He did in Tiberias? So that one not say to his friend: Let us go up to the hot springs of Jerusalem. If we go up for only one dousing, it will be sufficient for us. So that the ascent becomes entirely opportunistic.