וַֽיְדַבְּר֗וּ בֵּֽאלֹ֫הִ֥ים אָ֭מְרוּ הֲי֣וּכַל אֵ֑ל לַעֲרֹ֥ךְ שֻׁ֝לְחָ֗ן בַּמִּדְבָּֽר׃
Mereka berkata-kata melawan Allah; mereka berkata, “Sanggupkah Allah menyediakan hidangan di padang gurun?”
Ramban
AND THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL MURMURED AGAINST MOSES. Scripture should have first narrated the nature of the complaint just as it did in Marah284Above 15:23-24, And when they came to Marah, they could not drink of the waters of Marah, for they were bitter…. And the people murmured against Moses. and Rephidim,285Further, 17:1-2. And they encamped in Rephidim, and there was no water for the people to drink. And the people strove with Moses. and at all other complaints — and stated here first: “and there was no flesh to eat, nor bread for them to the full, and the people were famished for bread.” Now Rashi explained that the reason Scripture specifically mentions [that the date of their arrival in the wilderness of Sin] was on the fifteenth day of the second month286Verse 1. is in order “to make this encampment unique. On that day, there came to an end the provision which the Israelites took along with them from Egypt, and they now needed the manna. It thus informs you that they ate sixty-one meals287The manna first came down on the sixteenth day of Iyar, the second month (see Verse 4), thirty-one days after the exodus. Since two meals are ordinarily eaten daily (see Verse 8), this period required sixty-two meals. The first meal, however, was taken in Egypt on the night of the fifteenth day of Nisan, thus leaving sixty-one meals, which were furnished by the provisions they brought out of Egypt. of the remains of the dough [which they had baked in Egypt on the day of the exodus].”288Above 12:39. [Thus far the language of Rashi.] This is a tradition received by our Rabbis,289Mechilta on Verse 1 here. and the reason that Scripture did not [first] explain the nature of their complaint was that it had not elaborated on this miracle which was done for them secretively, [i.e., that the remains of the dough furnished sixty-one meals]. And it is as I have already written in Seder Vayigash concerning the reason [that Scripture is disposed to be silent on hidden miracles].290See Vol. I, pp. 556-558.
Rabbi Abraham ibn Ezra wrote that Scripture records the date on the fifteenth day of the second month in order to explain that a month’s time had already elapsed since their departure from Egypt. In the meantime, they consumed the bread they took out of Egypt as well as their cattle, since they were a great multitude of people. This was the reason for the murmuring.
In my opinion, the reason for their complaint is to be found in the Scriptural expression, and they came… unto the wilderness of Sin.286Verse 1. When they came to that wilderness far away from Egypt, they began saying: “What shall we eat? What will this great wilderness into which we have come supply us with?” It may be that at first they had thought that after a few days they would come to the cities round about them. Now that a month had gone by and they found no city of habitation,291Psalms 107:4. they said, “We will all die in the great wilderness into which we have come.” This then is the meaning of the verse, And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness, the murmuring being because of the wilderness. And so likewise the people said, for ye have brought us forth into this wilderness, to put to death this whole assembly by famine.292Verse 3. Thus they mentioned “the wilderness’ and “the assembly,” therein stating that a large assembly such as this will undoubtedly die of hunger in this great wilderness. The Holy One, blessed be He, hearkened unto them, and He now began to prepare a table for them in the wilderness293Psalms 78:19. until they came to a land inhabited.294Further, Verse 35.
Rabbi Abraham ibn Ezra wrote that Scripture records the date on the fifteenth day of the second month in order to explain that a month’s time had already elapsed since their departure from Egypt. In the meantime, they consumed the bread they took out of Egypt as well as their cattle, since they were a great multitude of people. This was the reason for the murmuring.
In my opinion, the reason for their complaint is to be found in the Scriptural expression, and they came… unto the wilderness of Sin.286Verse 1. When they came to that wilderness far away from Egypt, they began saying: “What shall we eat? What will this great wilderness into which we have come supply us with?” It may be that at first they had thought that after a few days they would come to the cities round about them. Now that a month had gone by and they found no city of habitation,291Psalms 107:4. they said, “We will all die in the great wilderness into which we have come.” This then is the meaning of the verse, And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness, the murmuring being because of the wilderness. And so likewise the people said, for ye have brought us forth into this wilderness, to put to death this whole assembly by famine.292Verse 3. Thus they mentioned “the wilderness’ and “the assembly,” therein stating that a large assembly such as this will undoubtedly die of hunger in this great wilderness. The Holy One, blessed be He, hearkened unto them, and He now began to prepare a table for them in the wilderness293Psalms 78:19. until they came to a land inhabited.294Further, Verse 35.
Ramban
AT EVEN, THEN YE SHALL KNOW THAT THE ETERNAL HATH BROUGHT YOU OUT FROM THE LAND OF EGYPT. “And it is not we. [i.e., Moses and Aaron] who have taken you out from there, as you have said, for ye have brought us forth.”322Above, Verse 3. 7. AND IN THE MORNING, THEN YE SHALL SEE THE GLORY OF THE ETERNAL. This does not refer to G-d’s Glory that appeared in the cloud, [mentioned further in Verse 10], for that occurred [later] in the day when Aaron spoke to them, and they looked toward the wilderness and, behold, the Glory of the Eternal appeared in the cloud.323Further, Verse 10. “But,” commented Rashi, “thus did Moses say to them: At even, then ye shall know that His hand has the power to give you your desire, and He will give you flesh. He will not, however, give it to you with ‘a bright countenance,’ since you were improper in asking for it, [inasmuch as one can exist without meat]. Besides, you asked for it out of a full stomach, [i.e., while still having cattle which you took along with you from Egypt]. But as regards the bread for which you properly asked out of necessity, when it falls in the morning, you will see the Glory of His countenance, as He will bring it down for you in a manner indicative of love, i.e., in the morning, while there is yet time to prepare it.”324In the printed Rashi text, it concludes: “and there shall be dew above it and dew below it as though it were packed in a chest.” The quail, on the other hand, came down at even (Verse 13) when there was not much time to prepare it. It was thus given, as the Mechilta — quoted by Ramban — said further on, b’panim chasheichoth (with a ‘dark countenance’), or as Rashi puts it, lo b’panim me’iroth (not with a ‘bright countenance’).
But it is not correct to interpret the expression, and in the morning, then ye shall see the Glory of the Eternal as applying to the gift of the manna because He gave it to them early in the morning. What Glory of the Eternal is made manifest in this? Moreover, how does it logically connect with the phrase following it, for that He hath heard your murmurings? And this Midrash of our Rabbis, [which Rashi mentions, i.e., that there was a difference in the ways the manna and the quail were given to them], is not like a comment upon the expression, then ye shall see the Glory of the Eternal. Instead, the Rabbis said it [as an explanation of the fact] that He apportioned their sustenance twice a day and did not distribute all of it in the morning. Thus the Rabbis said in the Mechilta:325Mechilta on Verse 8. “And Moses said: ‘This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full.’ From here, you learn that He gave them the quail with ‘a dark countenance.’ The manna, however, which they were justified in requesting, He gave them with ‘a bright countenance.’” That is to say, in the morning.
Rabbi Abraham ibn Ezra wrote that the expression, and in the morning, etc., [beginning in Verse 7], is a continuation of the previous verse. [It constitutes Moses’ answer to] what the Israelites had said, for ye have brought us forth326Verse 3. from Egypt. Moses replied: “G-d will now show two signs for you so that you may know that it was He Who brought you out from there. One, [the quail] will come in the evening of this day, and the other, [the manna] will come tomorrow in the morning.” And, [continued Ibn Ezra], it would have been proper for Scripture to say: “At even, and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The expression in the morning is not connected with then ye shall see the Glory of the Eternal, since they saw the Glory [later] on that day [and not in the following morning].327To grasp the boldness of Ibn Ezra’s explanation, one must note the following sequence of language in the two verses: (6) And Moses and Aaron said… At even, then ye shall know that the Eternal hath brought you out from the land of Egypt. (7) And in the morning, then ye shall see the Glory of the Eternal. According to Ibn Ezra’s interpretation, the expression of Verse 7, and in the morning, is to be understood together with at even (of Verse 6), thus: “at even and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The phrase, and in the morning, cannot be connected with then ye shall see the Glory of the Eternal, for as narrated in Verses 9-10, the Glory of the Eternal appeared that very same day, and not in the following morning. Ramban will further refute this explanation of Ibn Ezra on the basis of the fact that after all, the verses are not written in the way Ibn Ezra would transpose them. His own exposition will then follow. But this interpretation too does not appear to be correct.328See end of above Note.
The correct interpretation appears to me to be that the wonder inherent in the manna was extremely great, whereas He brought the quail in from the sea by a wind which came from Him.329Numbers 11:31. The manna, however, was created for them now; [it was] a new creation in heaven, similar to the process of [the original] Creation. This is the intent of what the Rabbis have said with respect to the manna, i.e., that it was created on the sixth day of creation between sundown and nightfall.330Aboth 5:6. This is why Scripture said: “By the sign He will perform for you on the coming night, you will know that He brought you out from the land of Egypt, since He prepared a table in the wilderness for you.331See Psalms 78:19. But by the great wonder He will do for you in the morning, you will see the Glory of His kingdom, for what god is there in heaven or on earth that can do according to His works and according to His mighty acts?”332Deuteronomy 3:24. By the great and marvellous things that G-d does, He shows His Glory, similar to that which is written, I will gather all nations, and all tongues, and they shall come, and shall see My Glory.333Isaiah 66:18. It is further written [there], and they shall declare My Glory,334Ibid., Verse 19. and there are many other verses similar to this effect. So also is the opinion of Onkelos who rendered [the verse here]: “and you will see the Glory of G-d.” He did not translate it, “and [the Glory of G-d] will be made manifest.”335Had Onkelos translated “and the Glory of G-d will be made manifest,” it would have comprised Onkelos’ effort to remove any implication of G-d’s corporeality. But now that he translated, “and you will see the Glory of G-d,” his reference is to the great and wonderful deed G-d will do for them through the manna.
Know that the subject of the manna involves a great matter.336“Matter.” In the Ricanti quoting Ramban: “secret.” Our rabbis have alluded to it in Tractate Yoma:337Yoma 75b. “Man did eat bread of ‘abirim’ (the mighty),338Psalms 78:25. A reference to the manna which the Israelites ate in the wilderness. The question arises about the meaning of the word abirim. i.e., bread which the ministering angels eat! These are the words of Rabbi Akiba. Rabbi Yishmael said to him, ‘You have made a mistake. Do the ministering angels indeed eat bread? Has it not been said [by Moses], I did neither eat bread nor drink water?339Deuteronomy 9:9. Rather, the bread of ‘abirim’ means bread which was absorbed in the eivarim (limbs).’”340See Vol. I, p. 76, on the fruits of the Garden of Eden.
The purport of Rabbi Akiba’s words is that the existence of the ministering angels is sustained by the Divine Glory. And so the Rabbis interpreted:341Shemoth Rabbah 32:4. “And Thou ‘m’chayeh’ (preservest) them all342Nehemiah 9:6. [means] He gives food (‘michyah’) to you all.” It is with reference to this that it is said, And the light is sweet,343Ecclesiastes 11:7. since through the Light, they perceive good discernment. Now the manna was a product of that Higher Light which became tangible by the will of its Creator, blessed be He, and thus [according to Rabbi Akiba], both the people who ate the manna and the ministering angels were sustained by the same substance. But Rabbi Yishmael criticized him, since the existence of the ministering angels is not dependent upon something tangible evolving from the Light. Their existence is by means of the Higher Light itself.
It was for this reason, [i.e., the heavenly origin of the manna], that the Israelites found in the manna every flavor they desired. The rational power of the soul causes it to cleave to the higher worlds, thus finding restful life and obtaining His favor.344See Proverbs 8:35.
And thus the Rabbis have said in the Mechilta:345Mechilta on Verse 25: Today ye shall not find it in the field. This teaching is that of Rabbi Eleazar Chisma. Ramban will later refer to it by name. “Today, [i.e., in this world], you will not find it, but you will find it in the World to Come.” This text [of the Mechilta] can support two explanations. We may say that among those [inheriting eternal life] in the World to Come,346Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). there will be some who have not achieved that high status of sustaining themselves steadily by the Divine Glory. Their existence will be made possible by something tangible evolving from that Glory, like the status of the generation of the wilderness who attained [the beholding of] the Divine Glory at the Red Sea, just as the Rabbis have said:347Mechilta 15:2. “A maidservant saw at the sea what the prophet Ezekiel348Reference is to Ezekiel, Chapter 1. In our Mechilta it states, “Isaiah and Ezekiel.” See Isaiah 6:1-6. Rashi (above. 15:2) just has: “prophets.” never saw.” From that time onward, their souls were elevated to be able to exist by the product [of the Divine Glory], which was the manna.
A more correct interpretation is that in the word today — [Verse 25: ‘Today’ ye shall not find it in the field] — Scripture is alluding according to the words of Rabbi Eleazar Chisma,349See above, Note 345. that those [inheriting eternal life in] the World to Come346Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). will exist by the substance of the manna which is the Higher Glory, just as the Rabbis have said:350Berachoth 17a. “[In the World to Come] there will be neither eating nor drinking. Rather, the righteous [of the World to Come] will sit with their crowns on their heads and enjoy the Divine Glory.” [This means] that those [inheriting] the World to Come will exist by their enjoyment of the Divine Glory, which will cleave to the crowns upon their heads. “The crown” is the attribute so named by Scripture when it says, In that day shall the Eternal of hosts be for a crown of Glory.351Isaiah 28:5. And it is with reference to it that it is said, Even upon the crown wherewith his mother hath crowned him.352Song of Songs 3:11. Thus [the verses] allude to the manner in which the righteous inheriting the World to Come will be sustained, the hint being to the substance of the manna.
Now Scripture says, And He commanded the skies above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven. Man did eat the bread of the mighty,353Psalms 78:23-25. and it further says, And He gave them in plenty the bread of heaven.354Ibid., 105:40. From this, it appears that this “corn” is in heaven, and He caused it to come down for them by opening its doors. The intent thereof is, as I have explained, that the [Higher] Light was made tangible [and assumed the form of the manna], for it is of the Higher Light that Scripture speaks in this language, [such as]: the heavens were opened, and I saw visions of G-d.355Ezekiel 1:1. It may be that the manna was already existing in the heavens [in the form in which it came down], just as the Rabbis have said330Aboth 5:6. that it was created on the sixth day of creation between sundown and nightfall.
But it is not correct to interpret the expression, and in the morning, then ye shall see the Glory of the Eternal as applying to the gift of the manna because He gave it to them early in the morning. What Glory of the Eternal is made manifest in this? Moreover, how does it logically connect with the phrase following it, for that He hath heard your murmurings? And this Midrash of our Rabbis, [which Rashi mentions, i.e., that there was a difference in the ways the manna and the quail were given to them], is not like a comment upon the expression, then ye shall see the Glory of the Eternal. Instead, the Rabbis said it [as an explanation of the fact] that He apportioned their sustenance twice a day and did not distribute all of it in the morning. Thus the Rabbis said in the Mechilta:325Mechilta on Verse 8. “And Moses said: ‘This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full.’ From here, you learn that He gave them the quail with ‘a dark countenance.’ The manna, however, which they were justified in requesting, He gave them with ‘a bright countenance.’” That is to say, in the morning.
Rabbi Abraham ibn Ezra wrote that the expression, and in the morning, etc., [beginning in Verse 7], is a continuation of the previous verse. [It constitutes Moses’ answer to] what the Israelites had said, for ye have brought us forth326Verse 3. from Egypt. Moses replied: “G-d will now show two signs for you so that you may know that it was He Who brought you out from there. One, [the quail] will come in the evening of this day, and the other, [the manna] will come tomorrow in the morning.” And, [continued Ibn Ezra], it would have been proper for Scripture to say: “At even, and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The expression in the morning is not connected with then ye shall see the Glory of the Eternal, since they saw the Glory [later] on that day [and not in the following morning].327To grasp the boldness of Ibn Ezra’s explanation, one must note the following sequence of language in the two verses: (6) And Moses and Aaron said… At even, then ye shall know that the Eternal hath brought you out from the land of Egypt. (7) And in the morning, then ye shall see the Glory of the Eternal. According to Ibn Ezra’s interpretation, the expression of Verse 7, and in the morning, is to be understood together with at even (of Verse 6), thus: “at even and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The phrase, and in the morning, cannot be connected with then ye shall see the Glory of the Eternal, for as narrated in Verses 9-10, the Glory of the Eternal appeared that very same day, and not in the following morning. Ramban will further refute this explanation of Ibn Ezra on the basis of the fact that after all, the verses are not written in the way Ibn Ezra would transpose them. His own exposition will then follow. But this interpretation too does not appear to be correct.328See end of above Note.
The correct interpretation appears to me to be that the wonder inherent in the manna was extremely great, whereas He brought the quail in from the sea by a wind which came from Him.329Numbers 11:31. The manna, however, was created for them now; [it was] a new creation in heaven, similar to the process of [the original] Creation. This is the intent of what the Rabbis have said with respect to the manna, i.e., that it was created on the sixth day of creation between sundown and nightfall.330Aboth 5:6. This is why Scripture said: “By the sign He will perform for you on the coming night, you will know that He brought you out from the land of Egypt, since He prepared a table in the wilderness for you.331See Psalms 78:19. But by the great wonder He will do for you in the morning, you will see the Glory of His kingdom, for what god is there in heaven or on earth that can do according to His works and according to His mighty acts?”332Deuteronomy 3:24. By the great and marvellous things that G-d does, He shows His Glory, similar to that which is written, I will gather all nations, and all tongues, and they shall come, and shall see My Glory.333Isaiah 66:18. It is further written [there], and they shall declare My Glory,334Ibid., Verse 19. and there are many other verses similar to this effect. So also is the opinion of Onkelos who rendered [the verse here]: “and you will see the Glory of G-d.” He did not translate it, “and [the Glory of G-d] will be made manifest.”335Had Onkelos translated “and the Glory of G-d will be made manifest,” it would have comprised Onkelos’ effort to remove any implication of G-d’s corporeality. But now that he translated, “and you will see the Glory of G-d,” his reference is to the great and wonderful deed G-d will do for them through the manna.
Know that the subject of the manna involves a great matter.336“Matter.” In the Ricanti quoting Ramban: “secret.” Our rabbis have alluded to it in Tractate Yoma:337Yoma 75b. “Man did eat bread of ‘abirim’ (the mighty),338Psalms 78:25. A reference to the manna which the Israelites ate in the wilderness. The question arises about the meaning of the word abirim. i.e., bread which the ministering angels eat! These are the words of Rabbi Akiba. Rabbi Yishmael said to him, ‘You have made a mistake. Do the ministering angels indeed eat bread? Has it not been said [by Moses], I did neither eat bread nor drink water?339Deuteronomy 9:9. Rather, the bread of ‘abirim’ means bread which was absorbed in the eivarim (limbs).’”340See Vol. I, p. 76, on the fruits of the Garden of Eden.
The purport of Rabbi Akiba’s words is that the existence of the ministering angels is sustained by the Divine Glory. And so the Rabbis interpreted:341Shemoth Rabbah 32:4. “And Thou ‘m’chayeh’ (preservest) them all342Nehemiah 9:6. [means] He gives food (‘michyah’) to you all.” It is with reference to this that it is said, And the light is sweet,343Ecclesiastes 11:7. since through the Light, they perceive good discernment. Now the manna was a product of that Higher Light which became tangible by the will of its Creator, blessed be He, and thus [according to Rabbi Akiba], both the people who ate the manna and the ministering angels were sustained by the same substance. But Rabbi Yishmael criticized him, since the existence of the ministering angels is not dependent upon something tangible evolving from the Light. Their existence is by means of the Higher Light itself.
It was for this reason, [i.e., the heavenly origin of the manna], that the Israelites found in the manna every flavor they desired. The rational power of the soul causes it to cleave to the higher worlds, thus finding restful life and obtaining His favor.344See Proverbs 8:35.
And thus the Rabbis have said in the Mechilta:345Mechilta on Verse 25: Today ye shall not find it in the field. This teaching is that of Rabbi Eleazar Chisma. Ramban will later refer to it by name. “Today, [i.e., in this world], you will not find it, but you will find it in the World to Come.” This text [of the Mechilta] can support two explanations. We may say that among those [inheriting eternal life] in the World to Come,346Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). there will be some who have not achieved that high status of sustaining themselves steadily by the Divine Glory. Their existence will be made possible by something tangible evolving from that Glory, like the status of the generation of the wilderness who attained [the beholding of] the Divine Glory at the Red Sea, just as the Rabbis have said:347Mechilta 15:2. “A maidservant saw at the sea what the prophet Ezekiel348Reference is to Ezekiel, Chapter 1. In our Mechilta it states, “Isaiah and Ezekiel.” See Isaiah 6:1-6. Rashi (above. 15:2) just has: “prophets.” never saw.” From that time onward, their souls were elevated to be able to exist by the product [of the Divine Glory], which was the manna.
A more correct interpretation is that in the word today — [Verse 25: ‘Today’ ye shall not find it in the field] — Scripture is alluding according to the words of Rabbi Eleazar Chisma,349See above, Note 345. that those [inheriting eternal life in] the World to Come346Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). will exist by the substance of the manna which is the Higher Glory, just as the Rabbis have said:350Berachoth 17a. “[In the World to Come] there will be neither eating nor drinking. Rather, the righteous [of the World to Come] will sit with their crowns on their heads and enjoy the Divine Glory.” [This means] that those [inheriting] the World to Come will exist by their enjoyment of the Divine Glory, which will cleave to the crowns upon their heads. “The crown” is the attribute so named by Scripture when it says, In that day shall the Eternal of hosts be for a crown of Glory.351Isaiah 28:5. And it is with reference to it that it is said, Even upon the crown wherewith his mother hath crowned him.352Song of Songs 3:11. Thus [the verses] allude to the manner in which the righteous inheriting the World to Come will be sustained, the hint being to the substance of the manna.
Now Scripture says, And He commanded the skies above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven. Man did eat the bread of the mighty,353Psalms 78:23-25. and it further says, And He gave them in plenty the bread of heaven.354Ibid., 105:40. From this, it appears that this “corn” is in heaven, and He caused it to come down for them by opening its doors. The intent thereof is, as I have explained, that the [Higher] Light was made tangible [and assumed the form of the manna], for it is of the Higher Light that Scripture speaks in this language, [such as]: the heavens were opened, and I saw visions of G-d.355Ezekiel 1:1. It may be that the manna was already existing in the heavens [in the form in which it came down], just as the Rabbis have said330Aboth 5:6. that it was created on the sixth day of creation between sundown and nightfall.