Tafsiran yang Mengutip untuk Mazmur 78:29

I HAVE HEARD THE MURMURINGS OF THE CHILDREN OF ISRAEL. SPEAK UNTO THEM, SAYING: AT DUSK YE SHALL EAT FLESH. This communication [at dusk ye shall eat, etc.], had already been conveyed by Moses to Israel,³⁶⁵Above, Verse 8. but it is repeated here only because of that which He said I have heard the murmurings of the children of Israel. At first, He had said, Behold, I will cause to rain bread from heaven to you;³⁶⁶Ibid., Verse 4. He would willingly do it for them as an act of kindness or because of their merits. But now He said that [their murmuring] is accounted to them as sin, and yet because of the very nature of the murmuring, He will do such things for them so that they might know thereby that I am the Eternal your G-d. Until now ye do not believe the Eternal your G-d;³⁶⁷Deuteronomy 1:32. this is why you murmur against His prophets.
It is possible that at first He did not promise them the manna for all the time that they would be in the wilderness. Thus they thought that perhaps it would be for one day or two, as long as they stayed in that place, and that when they would leave it, they would come to a place of food. But now He said to them, “At dusk ye shall eat flesh always, and in every morning ye shall be filled with bread as long as you will be in the wilderness.” And so also is the opinion of our Rabbis,³⁶⁸Arakhin 15 b, Tosafoth. See my Hebrew commentary, p. 366. that the quail were with them from that day on, just like the manna. It is logically so, for they expressed discontent about the two things — [flesh and bread]³⁶⁹Above, Verse 3: … when we sat by the flesh-pots, when we did eat bread to the full. — and He hearkened to their murmurings on both matters, and He gave them that which they craved.³⁷⁰Psalms 78:29. What would He give them, and what more,³⁷¹See ibid., 120:3. if He supplied them with meat for only one day or two?
The reason that the chapter [of the Torah] speaks at length about the matter of the manna is that everything about it was of a wondrous nature, whereas with reference to the matter of the quail, it just writes briefly, And it came to pass at even, that the quail came up,³⁷²Verse 13. because it came in a natural way.³⁷³See Ramban above, Verse 6, beginning with: “The correct interpretation.” [Although the quail were a daily occurrence], the subject of the second [incident of] quail at Kibroth-hata’avah³⁷⁴Numbers 11:31-34. [is singled out for mention in Scripture] because right now [in the wilderness of Sin], they did not receive of them to the full, just as He always says here, flesh to eat, and bread to the full.³⁷⁵Verse 8. And also in Verse 12 here: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread. This clearly indicates that bread they had to the full, but not flesh.
It is possible that only the adults gathered the quail — or it may be that they were marked by chance for the pious ones — while the young craved and hungered for them, since Scripture does not relate concerning the quail, “and they gathered some more, some less,” as it does concerning the manna.³⁷⁶Further, Verse 17. It is for this reason that Scripture says there [in the narrative of the second quail]: And the mixed multitude that was among them fell a lusting,³⁷⁷Numbers 11:4. and it further says, and the children of Israel also wept on their part,³⁷⁷Numbers 11:4. meaning that some of the children of Israel were also weeping for it, but not all. He then gave them in great quantity, as it says, He that gathered least gathered ten heaps,³⁷⁸Ibid., Verse 32. and out of that abundance, they ate for a month’s time³⁷⁹Ibid., Verse 20. and then the quail reverted to their first state.
In line with the plain meaning of Scripture, the whole affair with the quail happened only at intervals, but since the manna was their staple food, they always had it, for their chief murmuring concerned it, as it is written, for ye have brought us forth into this wilderness, to put to death this whole assembly by famine.³⁸⁰Above, Verse 3.

I AM NOT ABLE TO BEAR ALL THIS PEOPLE MYSELF ALONE. The meaning thereof is not that the elders should help him to give the people flesh, for where should they get it from? Moreover, even if they would have many leaders they would still only complain against Moses our teacher who took them out of Egypt, as they used to say to him, And wherefore have ye made us to come up out of Egypt?¹⁷⁸Further, 20:5. [asking him] that he should give them through his prayers all that they asked for, and grant them their desires¹⁷⁹See Psalms 78:29. [and so they would still continue to complain to him rather than to the elders]! But Moses thought that if they would have many leaders they would appease their wrath by speaking to their hearts when they would start complaining. Or it is possible that when the elders prophesied, and the spirit [which was upon Moses] was put upon them,¹⁸⁰Further, Verse 17. the people would know that these elders are established as prophets,¹⁸¹See I Samuel 3:20. and would not all gather against Moses but would ask for their desires from them as well [by means of their prayers].

A kabbalistic approach: The word כל, “all,” in the expression את כל מגפותי, “all My plagues,” may be understood as similar to the word “all” in ולא יעיר כל חמתו, “and did not give vent to all His fury” (Psalms 78,38). The meaning of the word in that context is the attribute called כל. This attribute describes G’d’s anger. Here too the Torah describes that this plague will be the result of G’d’s anger at Pharaoh having failed to respond to earlier methods to discipline him. Henceforth this attribute would be employed in order to humble him. This is why Moses needed to raise his hands (verse 29) when he prayed for the removal of this plague when the time came. He had not had to do this when he prayed for the removal of any of the preceding plagues. People had actually been dying from fear when they merely heard the sound of the hail. Seeing this plague was the result of the combined efforts of G’d and His celestial court it was more severe than the plagues preceding it. This fact is alluded to in the Torah especially mentioning the word קולות as part of the actual plague in verse 23: “and G’d sent thunder and hail.” Seeing this had been so, Moses had to make an increased effort in his prayer to stop the plague by using also his outstretched hands in prayer. He needed to sanctify all his ten fingers. The symbolism contained in raising one’s hands heavenwards in prayer is that it is an expression of one’s awareness of the source of the disaster which one wants to prevent by one’s prayer and by invoking G’d’s attribute of Mercy towards what transpires on earth. The plague’s effect on Pharaoh was that for the first time he publicly acknowledged that he and his people had sinned, that G’d was righteous (verse 27). As soon as Moses engaged in this kind of prayer the hail, etc. ceased (not on the next day as in previous plagues).