וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה הֲיַ֥ד יְהוָ֖ה תִּקְצָ֑ר עַתָּ֥ה תִרְאֶ֛ה הֲיִקְרְךָ֥ דְבָרִ֖י אִם־לֹֽא׃
אַז אַלע פֿישן פֿון ים זאָלן אײַנגעזאַמלט װערן פֿאַר זײ, װעט זײ דען קלעקן? האָט גאָט געזאָגט צו משהן: איז די האַנט פֿון גאָט קורץ? אַצונד װעסטו זען, אױב מײַן װאָרט װעט דיר געשען אָדער ניט.
Ramban
YE SHALL NOT TRY THE ETERNAL YOUR G-D, meaning AS YE TRIED HIM IN MASSAH. You are not to say “If the Eternal is among us to perform miracles on our behalf or, if we succeed when we worship Him and we have plenty of food, and are well,301Jeremiah 44:17. then we will observe His Torah.” For that was the intent of the people there [in Massah]302Exodus 17:7. that they would see that if G-d would provide water for them through a miracle from Himself, they would follow Him in the wilderness, and if not, they would forsake Him. This was considered a great sin on their part, for, after it had been confirmed to them with signs and wonders that Moses was a prophet of G-d and that the word of the Eternal in his mouth was truth,303See I Kings 17:24. it was no longer proper to do anything as a test. Whoever does it, is not testing [the credibility of] the prophet, it is only G-d blessed be He, whom he is testing to determine whether the Eternal’s hand waxed short.304Numbers 11:23. He prohibited for all generations to test the Torah or the prophets because it is not proper to worship G-d by being skeptical or by requesting a wonder or some test, since it is not G-d’s will to perform miracles for all men at all times.305See Vol. II, p. 172 (at end of page). Nor is it fitting to serve Him in order to receive a reward.306Aboth 1:3. Instead, should one find suffering and misfortune [as a result of] serving Him and walking in the ways of the Torah, it is proper that he accept everything as a just judgment and he should not say, as the wicked ones of our people said, And what profit is it that we have kept His charge, and that we have walked mournfully, because of the Eternal of hosts?307Malachi 3:14. Scripture states here Ye shall diligently keep the commandments of the Eternal your G-d, and His testimonies,308Verse 17. [alluding] that these are the miracles which He did for you of old in order that they be a testimony for you, such as the Passover, the Unleavened Bread, and the Booth. And you should keep His statutes308Verse 17. even though you do not know their purpose for, in truth, He will benefit you in the end. There is no need for verification of the Torah and the commandments since it has been confirmed to you that it is from Him, blessed be He. Similarly, if any prophet has [previously] been tested and confirmed as a true prophet with signs and wonders in accordance with the law of the Torah,309See Mishneh Torah, Hilchoth Yesodei Hatorah 7:7. you must not challenge his words regarding any reward or punishment he tells you about, and have no doubt about His power, exalted be He, [to bring it about]. Rather, you are to believe in His Torah and believe in His prophets and you will prosper. Thus he has assured us that ultimately the honor will surely come through possession of the Land and triumph over the enemies, for this was the great beneficence that was necessary for that generation. Thereafter he said that for future generations there was no need for testing [the reward for] the observance of the commandments; instead, they are to inquire of their fathers and their elders and they [the fathers and elders] will tell them of the veracity of the Torah and the commandments, as he will explain [in the verse], When thy son asketh thee310Verse 20. — up to the conclusion of the section.
Ramban
YE SHALL NOT EAT ONE DAY. The meaning thereof is: “you shall not eat for only one day, nor only two days [but even a whole month].226Verse 20. Similarly, the phrase not once nor twice227II Kings 6:10. means “not only once nor twice.” And in my opinion it cannot be said of a person who eats or does something for many consecutive days that he ate or did [that action] for one day.228Hence the statement ye shall not eat one day is to be understood literally, for since they will eat for a consecutive period of thirty days, it cannot be said of them that they ate for one day. Likewise the phrase nor twenty days is to be understood in its plain sense: “you will not eat of it twenty days, but thirty days.” Similarly it cannot be said of one who eats [something] for thirty consecutive days that he ate it for twenty days.228Hence the statement ye shall not eat one day is to be understood literally, for since they will eat for a consecutive period of thirty days, it cannot be said of them that they ate for one day. Likewise the phrase nor twenty days is to be understood in its plain sense: “you will not eat of it twenty days, but thirty days.” Or it may be that the word “one” [Ye shall not eat ‘one’ day] is connected [with the following phrases]: “Ye shall not eat one day, nor two days, nor ten or twenty single [non-consecutive] days, but a full month.” Thus He gave them the meat which they craved for, but not the fish or the vegetables, for their main demand for which they wept was give us flesh.229Verse 13. And the meaning of the expression, But even a whole month, until it come out of your nostrils, and it be loathsome unto you226Verse 20. is that He will give them a lot of meat, and they will eat it for a whole month to such a great extent that they will become sick of it, and they will consider it detestable and like a strange inedible food.
According to the plain meaning of Scripture the following is what happened: On the first day [of their eating the meat] they were smitten with a very great plague230Further, Verse 33. and the people that were the first to lust died,231Ibid., Verse 34. these being the mixed multitude that was among them,232Above, Verse 4. also the children of Israel mentioned at the beginning who said, Who shall give us flesh to eat?232Above, Verse 4. But the rest of the people who wept afterwards family by family, every man at the door of his tent233Ibid., Verse 10. ate of it for a whole month until it became loathsome to them226Verse 20. and they threw away any heaps they had left of it. And so does the psalm state: He caused flesh also to rain upon them as the dust;234Psalms 78:27. So they did eat, and were well-filled, and He gave them that which they craved. They were not estranged from their craving, their food was still in their mouths, when the anger of G-d went up against them etc.235Ibid., Verses 29-31. For some of them ate and were well-filled, but those who lusted did not satisfy their lust at all, for while their food was still in their mouths … the anger of G-d went up against them.235Ibid., Verses 29-31.
Now the [Midrashic] interpretations of Rabbi Shimon236The Verses 21-22 state: 21. And Moses said: “The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month! 22. If flocks and herds be slain for them, will they suffice them? or if all the fish be gathered together for them ‘umatza lahem’ (will they suffice them)?” Since it is inconceivable that Moses actually doubted G-d’s powers, Rashi [in Verse 22] quotes the interpretation of Rabbi Shimon in the Sifre, that Moses’ intent was as follows: “The people are so many, and Thou hast said ‘I will give them flesh, for a whole month’ — and then you will kill them! Shall the flock and herds be slaughtered for them so that they [the people] will be killed immediately, and this eating should be their last, satisfying them forever!” Then G-d said to Moses: Now shalt thou see etc. (see note that follows). and of Rabbi Yehudah Hanasi237In our Rashi: “Rabban Gamaliel the son of Rabbi Yehudah Hanasi.” This Sage explains that Moses said: “Since they are merely seeking a pretext, Thou wilt never be able to satisfy them, for they will always beg for something else.” — Then G-d said to Moses: “Now shalt thou see whether My word shall come to pass unto thee or not (Verse 23) — for they will not listen unto thee.” Moses then went to appease them and told them what G-d said to him: Is the hand of the Eternal waxed short? (ibid.) But the people answered that He indeed has no power to grant their request. This is what the following verse [24] means: And Moses went out, and told the people the words of the Eternal. Since, however, they refused to listen to him, the verse continues, and he gathered seventy men etc. do not fit in properly with the language of Scripture, because He said, Now shalt thou see whether My word shall come to pass unto thee or not.238Ramban’s intent is as follows: Had Verse 23 stated: “And the Eternal said unto Moses: ‘Is the hand of the Eternal waxed short?’ And Moses said: ‘I will go to appease them.’ And G-d said to him: ‘They will not listen unto thee. Now shalt thou see whether My word shall come to pass unto thee [that they will not listen unto thee] or not …’” the interpretations of Rabbi Shimon and of Rabbi Yehudah Hanasi would have fitted in with the text of Scripture. But all which is written after the phrase, Is the hand of the Eternal waxed short? is: Now shalt thou see etc. which implies that Moses, as it were, doubted that G-d would satisfy them. Hence we must offer another interpretation, as set forth in the text that follows. And the interpretation of Rabbi Akiba who says that the words [of Moses] are to be taken literally, namely “Will it be enough for them?” is the true sense of Scripture, and this is the opinion of Onkelos [who translated umatza lahem239See Note 236, quoting Verse 23. — “will it suffice them?”]. But the event itself is amazing, as Rabbi Shimon said [commenting on Rabbi Akiba’s interpretation]: “The person of whom Scripture writes, he is trusted in all My house,240Further, 12:7. would he say that G-d cannot supply enough for them!” Moreover, all of them had already seen far greater wonders than this! And Rabbi Abraham ibn Ezra answered this [by saying] that Moses thought that G-d would not create a new wonder except to vindicate His prophet [as happened in the affair of Korach, further, Chapter 16; and since the truth of his prophecy was not now in question, Moses thought that no miracle would happen merely to satisfy the people’s requests]. But this too, does not appear correct to me, for He had already done for them [a miracle] of this sort with the first quail,241Exodus 16:13. and also with the water242Ibid., 17:6. and the manna,243Ibid., Chapter 16. for all of these things were given to them to satisfy their complaints.
The correct interpretation appears to me to be that when G-d does signs and wonders for Israel, they are deeds of kindness from Him, and they are all for their good, for The Eternal is good to all; and His tender mercies are over all His works,244Psalms 145:9. except when there is wrath gone out245Further, 17:11. against those who transgress His Will, when He acts towards them with anger and the attribute of judgment to their complete punishment. Thus miracles can only be [manifestations of] complete and perfect goodness in mercy, or retribution by the attribute of judgment. But now when G-d told Moses that He would fulfill their request and they would eat meat until it cometh out at your nostrils, and it be loathsome unto you,246Verse 19. Moses our teacher knew that there would not be a wonder from G-d to supply them with flesh as He gave them the corn of heaven,247Psalms 78:24. similar to which the Sages say:248Bereshith Rabbah 51:5. “No evil thing comes down from heaven.” Moreover, all miracles He told Moses about beforehand: Behold, I will cause to rain bread from heaven for you;249Exodus 16:4. Behold, I will stand before thee there on the rock in Horeb; [and thou shalt smite the rock, and there shall come water out of it].250Ibid., 17:6. But here since He told him, And say unto the people: Sanctify yourselves against tomorrow,251Verse 18. and He did not inform him [that he would then give them meat, as He informed about the other miracles], Moses understood that there would be no miracle from Him, blessed be He. Therefore he asked in astonishment: “What can He do [to satisfy] them by natural means? If all the flocks and herds around them be slaughtered for them they will still not be satisfied, and if all the fish of the sea in the place nearest to them be gathered in for them it would still not be sufficient for them.” Therefore G-d answered that His hand is not too short to fulfill their request even by ordinary events, this being the meaning of the expression ‘ha’yikrecha’ [of the root mikreh — “chance”] My word or not, [i.e., Now shalt thou see whether My word ‘shall suffice for thee even by chance’]. And He said, Is the Eternal’s ‘yad’ (hand) waxed short, similar to the expression, and royal wine in abundance, according to the ‘yad’ (bounty) of the king,252Esther 1:7. but He did not say, Is there anything too hard for me?253Jeremiah 32:27. since this was not done by a wonder. And so indeed it came to pass, that there went forth a wind from the Eternal254Verse 31. This wind was not an exceptionally powerful wind of a miraculous nature, as e.g., in Exodus 14:21 [at the splitting of the Red Sea]. in accordance with natural events, neither a very strong west wind nor a strong east wind, as Scripture mentions in speaking of the miracles, but a normal wind as is usual, and it brought across quails from the sea,254Verse 31. This wind was not an exceptionally powerful wind of a miraculous nature, as e.g., in Exodus 14:21 [at the splitting of the Red Sea]. not that they were now created for their sake, and so there was nothing different in this from the natural events of the world. Besides, this had already happened to them before,241Exodus 16:13. and the only new element in it now was that the quails were in great abundance.
According to the plain meaning of Scripture the following is what happened: On the first day [of their eating the meat] they were smitten with a very great plague230Further, Verse 33. and the people that were the first to lust died,231Ibid., Verse 34. these being the mixed multitude that was among them,232Above, Verse 4. also the children of Israel mentioned at the beginning who said, Who shall give us flesh to eat?232Above, Verse 4. But the rest of the people who wept afterwards family by family, every man at the door of his tent233Ibid., Verse 10. ate of it for a whole month until it became loathsome to them226Verse 20. and they threw away any heaps they had left of it. And so does the psalm state: He caused flesh also to rain upon them as the dust;234Psalms 78:27. So they did eat, and were well-filled, and He gave them that which they craved. They were not estranged from their craving, their food was still in their mouths, when the anger of G-d went up against them etc.235Ibid., Verses 29-31. For some of them ate and were well-filled, but those who lusted did not satisfy their lust at all, for while their food was still in their mouths … the anger of G-d went up against them.235Ibid., Verses 29-31.
Now the [Midrashic] interpretations of Rabbi Shimon236The Verses 21-22 state: 21. And Moses said: “The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month! 22. If flocks and herds be slain for them, will they suffice them? or if all the fish be gathered together for them ‘umatza lahem’ (will they suffice them)?” Since it is inconceivable that Moses actually doubted G-d’s powers, Rashi [in Verse 22] quotes the interpretation of Rabbi Shimon in the Sifre, that Moses’ intent was as follows: “The people are so many, and Thou hast said ‘I will give them flesh, for a whole month’ — and then you will kill them! Shall the flock and herds be slaughtered for them so that they [the people] will be killed immediately, and this eating should be their last, satisfying them forever!” Then G-d said to Moses: Now shalt thou see etc. (see note that follows). and of Rabbi Yehudah Hanasi237In our Rashi: “Rabban Gamaliel the son of Rabbi Yehudah Hanasi.” This Sage explains that Moses said: “Since they are merely seeking a pretext, Thou wilt never be able to satisfy them, for they will always beg for something else.” — Then G-d said to Moses: “Now shalt thou see whether My word shall come to pass unto thee or not (Verse 23) — for they will not listen unto thee.” Moses then went to appease them and told them what G-d said to him: Is the hand of the Eternal waxed short? (ibid.) But the people answered that He indeed has no power to grant their request. This is what the following verse [24] means: And Moses went out, and told the people the words of the Eternal. Since, however, they refused to listen to him, the verse continues, and he gathered seventy men etc. do not fit in properly with the language of Scripture, because He said, Now shalt thou see whether My word shall come to pass unto thee or not.238Ramban’s intent is as follows: Had Verse 23 stated: “And the Eternal said unto Moses: ‘Is the hand of the Eternal waxed short?’ And Moses said: ‘I will go to appease them.’ And G-d said to him: ‘They will not listen unto thee. Now shalt thou see whether My word shall come to pass unto thee [that they will not listen unto thee] or not …’” the interpretations of Rabbi Shimon and of Rabbi Yehudah Hanasi would have fitted in with the text of Scripture. But all which is written after the phrase, Is the hand of the Eternal waxed short? is: Now shalt thou see etc. which implies that Moses, as it were, doubted that G-d would satisfy them. Hence we must offer another interpretation, as set forth in the text that follows. And the interpretation of Rabbi Akiba who says that the words [of Moses] are to be taken literally, namely “Will it be enough for them?” is the true sense of Scripture, and this is the opinion of Onkelos [who translated umatza lahem239See Note 236, quoting Verse 23. — “will it suffice them?”]. But the event itself is amazing, as Rabbi Shimon said [commenting on Rabbi Akiba’s interpretation]: “The person of whom Scripture writes, he is trusted in all My house,240Further, 12:7. would he say that G-d cannot supply enough for them!” Moreover, all of them had already seen far greater wonders than this! And Rabbi Abraham ibn Ezra answered this [by saying] that Moses thought that G-d would not create a new wonder except to vindicate His prophet [as happened in the affair of Korach, further, Chapter 16; and since the truth of his prophecy was not now in question, Moses thought that no miracle would happen merely to satisfy the people’s requests]. But this too, does not appear correct to me, for He had already done for them [a miracle] of this sort with the first quail,241Exodus 16:13. and also with the water242Ibid., 17:6. and the manna,243Ibid., Chapter 16. for all of these things were given to them to satisfy their complaints.
The correct interpretation appears to me to be that when G-d does signs and wonders for Israel, they are deeds of kindness from Him, and they are all for their good, for The Eternal is good to all; and His tender mercies are over all His works,244Psalms 145:9. except when there is wrath gone out245Further, 17:11. against those who transgress His Will, when He acts towards them with anger and the attribute of judgment to their complete punishment. Thus miracles can only be [manifestations of] complete and perfect goodness in mercy, or retribution by the attribute of judgment. But now when G-d told Moses that He would fulfill their request and they would eat meat until it cometh out at your nostrils, and it be loathsome unto you,246Verse 19. Moses our teacher knew that there would not be a wonder from G-d to supply them with flesh as He gave them the corn of heaven,247Psalms 78:24. similar to which the Sages say:248Bereshith Rabbah 51:5. “No evil thing comes down from heaven.” Moreover, all miracles He told Moses about beforehand: Behold, I will cause to rain bread from heaven for you;249Exodus 16:4. Behold, I will stand before thee there on the rock in Horeb; [and thou shalt smite the rock, and there shall come water out of it].250Ibid., 17:6. But here since He told him, And say unto the people: Sanctify yourselves against tomorrow,251Verse 18. and He did not inform him [that he would then give them meat, as He informed about the other miracles], Moses understood that there would be no miracle from Him, blessed be He. Therefore he asked in astonishment: “What can He do [to satisfy] them by natural means? If all the flocks and herds around them be slaughtered for them they will still not be satisfied, and if all the fish of the sea in the place nearest to them be gathered in for them it would still not be sufficient for them.” Therefore G-d answered that His hand is not too short to fulfill their request even by ordinary events, this being the meaning of the expression ‘ha’yikrecha’ [of the root mikreh — “chance”] My word or not, [i.e., Now shalt thou see whether My word ‘shall suffice for thee even by chance’]. And He said, Is the Eternal’s ‘yad’ (hand) waxed short, similar to the expression, and royal wine in abundance, according to the ‘yad’ (bounty) of the king,252Esther 1:7. but He did not say, Is there anything too hard for me?253Jeremiah 32:27. since this was not done by a wonder. And so indeed it came to pass, that there went forth a wind from the Eternal254Verse 31. This wind was not an exceptionally powerful wind of a miraculous nature, as e.g., in Exodus 14:21 [at the splitting of the Red Sea]. in accordance with natural events, neither a very strong west wind nor a strong east wind, as Scripture mentions in speaking of the miracles, but a normal wind as is usual, and it brought across quails from the sea,254Verse 31. This wind was not an exceptionally powerful wind of a miraculous nature, as e.g., in Exodus 14:21 [at the splitting of the Red Sea]. not that they were now created for their sake, and so there was nothing different in this from the natural events of the world. Besides, this had already happened to them before,241Exodus 16:13. and the only new element in it now was that the quails were in great abundance.
Rashi
In days of yore. Since the world was created, it entered My thought, as it is stated, ”For [Gehinnom] is arranged from days of yore; that too was prepared for the king.”14Yeshayohu 31:9. This refers to Sancheiriv, who was burned in the fire of Gehinnom, as it is stated, ”The word of Adonoy, Who has fire in Tzion.”15קצרי יד is an expression meaning “lack of power,” as in Bamidbar 11:23, “Is the power of AD limited [= תקצר’ ה היד].”