שָׁטוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָחֲנ֣וּ בָרֵחַ֗יִם א֤וֹ דָכוּ֙ בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹת֖וֹ עֻג֑וֹת וְהָיָ֣ה טַעְמ֔וֹ כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן׃
דאָס פֿאָלק האָט זיך פֿאַרשפּרײט, און האָט עס אױפֿגעקליבן, און געמאָלן אין אַ האַנטמיל, אָדער געשטױסן אין אַ שטײסל, און געקאָכט אין אַ טאָפּ, אָדער געמאַכט דערפֿון קוכנס און דער טעם דערפֿון איז געװען װי דער טעם פֿון אַן אײלקיכל.
Shemot Rabbah
“The Lord said to Aaron: Go into the wilderness to meet Moses. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go into the wilderness to meet Moses” – that is what is written: “God thunders marvelously with His voice” (Job 37:5). What is “thunders”? When the Holy One blessed be He gave the Torah at Sinai, He displayed His voice to Israel with miracles and wonders. How so? The Holy One blessed be He would speak, and the voice emerged and circulated throughout the world. Israel heard the voice coming to them from the south and were running to the south to greet the voice. From the south it shifted for them to the north, and they were running to the north. From the north it shifted to the east, and they were running to the east. From the east it shifted for them to the west, and they were running to the west. From the west it shifted for them to the heavens, and they were raising their eyes. It shifted to the earth, and they were looking at the earth, as it is stated: “From the heavens, He sounded His voice to you to admonish you [and on the earth He showed you His great fire]” (Deuteronomy 4:36).
Israel were saying to each other: “But wisdom, where shall it be found?” (Job 28:12). Israel was saying: ‘From where does the Holy One blessed be He come, from the east or from the south?’ As it is stated: “The Lord came from Sinai and shone to them from Seir” (Deuteronomy 33:2), and it is written: “God came from the south” (Habakkuk 3:3), and it says: “All the people were seeing the voices” (Exodus 20:15). Voice is not written here, but “voices.” Rabbi Yoḥanan said: The voice would emerge and divide into seventy voices for seventy languages, so that all the nations could understand. Each and every nation would hear a voice in the language of that nation, and their souls departed. But Israel heard and they were not harmed.
How would the voice emerge? Rabbi Tanḥuma said: It would emerge in two forms: It would kill the idolaters, who did not accept it, and would give life to Israel, who accepted the Torah. That is what Moses said to them at the end of forty years: “For who is there of all flesh who heard the voice of the living God speaking from the midst of the fire [as we have, and lived?]” (Deuteronomy 5:22). You heard His voice and lived, but idolaters heard and died. Come and see how the voice would emerge to each one of Israel, each and every one in accordance with his capability; the elderly according to their capability, the young men according to their capability, the children according to their capability, the nursing babies according to their capability, the women according to their capability, and Moses, too, according to his capability, as it is stated: “Moses would speak, and God would answer him with a voice” (Exodus 19:19), with a voice that he could withstand. Likewise it says: “The voice of the Lord is powerful [bako’aḥ]” (Psalms 29:4). It does not say His capability, bekoḥo, but rather bako’aḥ, according to the capability of each and every one, and even pregnant women according to their capability. That is: Each and every one according to his capability.
Rabbi Yosei bar Ḥanina said: If you are astonished about this matter, learn from the manna that would fall for Israel only according to the capability of each and every one of Israel. The young men would eat it as bread, as it is stated: “Behold I will rain bread for you from the heavens…” (Exodus 16:4); the elderly, like honey wafers, as it is stated: “And its taste was like wafers with honey” (Exodus 16:31); the nursing babies, like milk from his mother’s breasts [shedei], as it is stated: “Its taste was like the taste of a cake [leshad] with oil” (Numbers 11:8); and the ill, like fine flour mixed with honey, as it is stated: “My bread that I gave you, fine flour, and oil, and honey, with which I fed you” (Ezekiel 16:19); the idolaters tasted it bitter like a coriander seed, as it is stated: “The manna was like a coriander seed” (Numbers 11:7).
Rabbi Yosei bar Ḥanina said: If the manna, which was one type, transformed into several types to fill the need of each and every one, the voice that had power in it,12The voice of God, in accordance with the verse cited above: “The voice of the Lord is powerful” (Psalms 29:4). all the more so that it would change for each and every one so they would not be harmed. From where is it derived that the voice divided into several voices so they would not be harmed? It is as it is stated: “All the people were seeing the voices” (Exodus 20:15). That is: “God thunders marvelously with His voice” (Job 37:5).
Another interpretation: “God thunders marvelously with His voice” – Rabbi Levi said: Three sounds carry from one end of the world to the other, and creatures are between them and do not hear anything, and these are they: The day, the rains, and the soul at the moment that it leaves the body.
The day, from where is it derived? Rabbi Yehuda bar Rabbi Ilai said: This is the star that moves stealthily in the heavens, but is actually like a saw [variant reading, like a nail] that cuts into wood.
The rains, from where is it derived? It is as it is stated: “Depth calls to depth at the sound of your watercourses” (Psalms 42:8). How so? There is a tree whose roots descend twenty cubits, another [whose roots descend] thirty [cubits], another fifty, and some descend only three handbreadths. If the rains from above irrigate [to a depth of] only three handbreadths, those [whose roots descend] fifty cubits will die. If those of fifty cubits are irrigated, it will destroy those of three handbreadths. Rather, the upper depth13In the heavens calls to the lower depth14Under the earth and says to it: ‘Ascend, and I will descend.’ And the lower says to it: ‘Descend and I will ascend.’ The upper descends and irrigates those of three handbreadths, and the lower ascends and irrigates those of fifty cubits. Come and see how far it is between these and those and they call to each other, and people are in the middle but do not hear. That is: “God thunders marvelously with His voice.”
The soul, at the moment that it leaves the body [also makes a very loud sound], and the people sitting with him do not hear. That is: “God thunders marvelously with His voice.”
Rabbi Reuven said: When the Holy One blessed be He said to Moses in Midyan: “Go, return to Egypt” (Exodus 4:19), the speech was divided into two voices and assumed two forms. Moses heard in Midyan: “Go, return to Egypt,” and Aaron heard: “Go into the wilderness to meet Moses” (Exodus 4:27). That is: “God thunders marvelously with His voice.”
“The Lord said to Aaron: Go into the wilderness to meet Moses” – that is what is written: “God thunders marvelously with His voice” (Job 37:5). What is “thunders”? When the Holy One blessed be He gave the Torah at Sinai, He displayed His voice to Israel with miracles and wonders. How so? The Holy One blessed be He would speak, and the voice emerged and circulated throughout the world. Israel heard the voice coming to them from the south and were running to the south to greet the voice. From the south it shifted for them to the north, and they were running to the north. From the north it shifted to the east, and they were running to the east. From the east it shifted for them to the west, and they were running to the west. From the west it shifted for them to the heavens, and they were raising their eyes. It shifted to the earth, and they were looking at the earth, as it is stated: “From the heavens, He sounded His voice to you to admonish you [and on the earth He showed you His great fire]” (Deuteronomy 4:36).
Israel were saying to each other: “But wisdom, where shall it be found?” (Job 28:12). Israel was saying: ‘From where does the Holy One blessed be He come, from the east or from the south?’ As it is stated: “The Lord came from Sinai and shone to them from Seir” (Deuteronomy 33:2), and it is written: “God came from the south” (Habakkuk 3:3), and it says: “All the people were seeing the voices” (Exodus 20:15). Voice is not written here, but “voices.” Rabbi Yoḥanan said: The voice would emerge and divide into seventy voices for seventy languages, so that all the nations could understand. Each and every nation would hear a voice in the language of that nation, and their souls departed. But Israel heard and they were not harmed.
How would the voice emerge? Rabbi Tanḥuma said: It would emerge in two forms: It would kill the idolaters, who did not accept it, and would give life to Israel, who accepted the Torah. That is what Moses said to them at the end of forty years: “For who is there of all flesh who heard the voice of the living God speaking from the midst of the fire [as we have, and lived?]” (Deuteronomy 5:22). You heard His voice and lived, but idolaters heard and died. Come and see how the voice would emerge to each one of Israel, each and every one in accordance with his capability; the elderly according to their capability, the young men according to their capability, the children according to their capability, the nursing babies according to their capability, the women according to their capability, and Moses, too, according to his capability, as it is stated: “Moses would speak, and God would answer him with a voice” (Exodus 19:19), with a voice that he could withstand. Likewise it says: “The voice of the Lord is powerful [bako’aḥ]” (Psalms 29:4). It does not say His capability, bekoḥo, but rather bako’aḥ, according to the capability of each and every one, and even pregnant women according to their capability. That is: Each and every one according to his capability.
Rabbi Yosei bar Ḥanina said: If you are astonished about this matter, learn from the manna that would fall for Israel only according to the capability of each and every one of Israel. The young men would eat it as bread, as it is stated: “Behold I will rain bread for you from the heavens…” (Exodus 16:4); the elderly, like honey wafers, as it is stated: “And its taste was like wafers with honey” (Exodus 16:31); the nursing babies, like milk from his mother’s breasts [shedei], as it is stated: “Its taste was like the taste of a cake [leshad] with oil” (Numbers 11:8); and the ill, like fine flour mixed with honey, as it is stated: “My bread that I gave you, fine flour, and oil, and honey, with which I fed you” (Ezekiel 16:19); the idolaters tasted it bitter like a coriander seed, as it is stated: “The manna was like a coriander seed” (Numbers 11:7).
Rabbi Yosei bar Ḥanina said: If the manna, which was one type, transformed into several types to fill the need of each and every one, the voice that had power in it,12The voice of God, in accordance with the verse cited above: “The voice of the Lord is powerful” (Psalms 29:4). all the more so that it would change for each and every one so they would not be harmed. From where is it derived that the voice divided into several voices so they would not be harmed? It is as it is stated: “All the people were seeing the voices” (Exodus 20:15). That is: “God thunders marvelously with His voice” (Job 37:5).
Another interpretation: “God thunders marvelously with His voice” – Rabbi Levi said: Three sounds carry from one end of the world to the other, and creatures are between them and do not hear anything, and these are they: The day, the rains, and the soul at the moment that it leaves the body.
The day, from where is it derived? Rabbi Yehuda bar Rabbi Ilai said: This is the star that moves stealthily in the heavens, but is actually like a saw [variant reading, like a nail] that cuts into wood.
The rains, from where is it derived? It is as it is stated: “Depth calls to depth at the sound of your watercourses” (Psalms 42:8). How so? There is a tree whose roots descend twenty cubits, another [whose roots descend] thirty [cubits], another fifty, and some descend only three handbreadths. If the rains from above irrigate [to a depth of] only three handbreadths, those [whose roots descend] fifty cubits will die. If those of fifty cubits are irrigated, it will destroy those of three handbreadths. Rather, the upper depth13In the heavens calls to the lower depth14Under the earth and says to it: ‘Ascend, and I will descend.’ And the lower says to it: ‘Descend and I will ascend.’ The upper descends and irrigates those of three handbreadths, and the lower ascends and irrigates those of fifty cubits. Come and see how far it is between these and those and they call to each other, and people are in the middle but do not hear. That is: “God thunders marvelously with His voice.”
The soul, at the moment that it leaves the body [also makes a very loud sound], and the people sitting with him do not hear. That is: “God thunders marvelously with His voice.”
Rabbi Reuven said: When the Holy One blessed be He said to Moses in Midyan: “Go, return to Egypt” (Exodus 4:19), the speech was divided into two voices and assumed two forms. Moses heard in Midyan: “Go, return to Egypt,” and Aaron heard: “Go into the wilderness to meet Moses” (Exodus 4:27). That is: “God thunders marvelously with His voice.”
Ein Yaakov (Glick Edition)
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."
Pesikta DeRav Kahana
[25] Another explanation: I am the Lord your God (Exodus 20:2). Rabbi Channina bar Pappa said: The Holy One, blessed be He, appeared to them with an angry face, with a neutral face, with a friendly face, and with a laughing face. An angry face is for Scripture. When someone teaches his child Torah, he is obligated to teach him with fear. A neutral face is for Mishnah. A friendly face is for Talmud. A laughing face is for Aggadah. The Holy One, blessed be He, said to them: Even though you see all these likenesses, I am the Lord your God. Rabbi Levi said: The Holy One appeared to them as an image with faces on every side. If a thousand people were looking at it, it would be looking at all of them. So it is with the Holy One, blessed be He. When he spoke, each and every person of Israel said: The Divine Word has been with me. What is written (in Exod. 20:2) is I am the Lord your God, [with] "your" not [being in the plural], but rather "your" [in the singular]. Rabbi Yose bar Hanina said: It was according to the capacity of each and every person that the Divine Word spoke with him. And do not be surprised at this thing, since we find in the case of the manna that, when it came down to Israel, each one of them savored it according to his capacity, the infants according to their capacity, the young men according to their capacity, the old men according to their capacity. The infants according to their capacity, just like this infant suckles from his mother's breasts, so too was its taste, as it is stated, and its taste was like the taste of cake kneaded with oil (Numbers 11:8). And the young men according to their capacity, as it is stated, The food that I had given you—the choice flour, the oil, and the honey, which I had provided for you to eat (Ezekiel 16:19). And the old men according to their capacity, as it is stated, It tasted like wafers in honey (Exodus 16:31). So, just like with the manna, every one's mouth tasted it according to his capacity, likewise did everyone hear the Divine Word according to his capacity. David said: The voice of the Lord is in strength (Psalms 29:4). "In His strength" is not written here, but in strength; according to the strength of each person. The Holy One, blessed be He, said to them: It is not [as it appears,] since you are hearing many voices, but rather you should know, I am the Lord your God. In this world, Israel was redeemed from Egypt and subjugated in Babylon, from Babylon to Media, from Media to Greece, and from Greece to Edom [i.e., to Rome]. But the Holy One, blessed be He, will redeem them from Edom, and they shall be subjugated no more, as it is stated, But Israel shall be saved in the Lord with an everlasting salvation; you shall not be ashamed nor confounded to all eternity (Isaiah 45:17). The end.