ציטירנדיקער פּירוש אויף במדבר 11:9

A kabbalistic approach: The word ממטיר in the verse “here I will make it rain from the heaven,” is similar to משמרת, the attribute of Mercy which is a recipient of largesse from heaven. [which the Targum renders as מטרת (similar to מטר, rain.) The word מטרת is reminiscent of Mattatron, the angel in charge of running the universe on behalf of G’d]. Concerning this attribute Solomon wrote in Proverbs 31,14: ”She (this attribute) rises when it is still night and supplies provisions for her household and statutes for her maid-servants.”
The meaning of the word הנני is intransitive, whereas the word ממטיר is transitive, referring to the Shechinah. In other words: “The Lord will instruct the attribute Shechinah which provides the פרנסה for all creatures on earth to make manna rain down from השמים, ‘heaven.’” There was actually no need for the Torah to mention that the manna would come from השמים, seeing that rain always comes from “heaven.” If the Torah nonetheless made special mention of the words מן השמים, “from the heaven,” the intention is to tell us that this manna comes from an attribute known as השמים, or רחמים. I believe that this is the meaning of Job 39,27: “does the eagle soar at your command?” Our sages in Vayikra Rabbah 20,4 say that G’d said to Job: “if I were to either direct the Shechinah to settle on the Holy Ark or to remove itself from there by your command? You would then be greater than Aaron!” Verse 29 in Job continues with the words “‘from there he (the eagle) spies out his food, his eyes see it from afar.” These words closely parallel what Solomon said in Proverbs 31,14: “from afar she brings her bread.” Both verses tell us that the livelihood (food) for G’d’s creatures on earth is provided by the attribute Shechinah. In Song of Songs 5,2 Solomon calls the same attribute אחותי רעיתי, “my sister (beloved), my dove.” Our sages comment on this expression in Shir Hashirim Rabbah 1,3 by saying that the sacrifices were offered to this attribute as this is the spiritual region from which parnassah, livelihood, emanates. It is the region from which all blessings flow to earth. It becomes active during the last of the three watches the night is divided into. In other words, the manna fell during the final hours of the night. (Berachot 3 discusses the three watches of the night). The three watches represent the three (emanations) attributes גדולה גבורה,,תפארת in that order. Our sages (on that folio) provided us with a reminder of the three watches by telling us how to recognize them. During the first watch the donkeys bray; during the second watch the dogs bark; during the third watch the infants suckle at the breasts of their mothers.
All of the above helps you understand that the origin of the manna was in those regions reserved for mercy, regions in which the original light is at home, and that this is what the words מן השמים allude to. The word השמים has been used by Solomon in the same sense in his prayer on the occasion of the opening of the Holy Temple (Kings I 8,32). He said ואתה תשמע השמים, instead of ואתה תשמע בשמים. The former means “You, the שמים will hear” (respond to prayer), instead of “You will hear in the heavens.” Psalms 78,24 continues with ודגן שמים נתן למו, “giving them heavenly grain.” When we read in Numbers 11,9: “and when the dew descended on the camp at night the manna would descend upon it,” the Torah makes the point that whereas the manna was received at night it was not collected until the daylight hours in accordance with G’d’s promise of “bread in the morning to satisfy” (Exodus 16,8).

למען תחזקו, “in order that you will remain strong;” Moses does not mean that the commandments should be performed in order to strengthen the Israelites’ bodies; it is never recommended that we serve the Lord for the sake of reward on this earth. (Avot, 1,3) What he meant was that performance of the commandments as a whole punctiliously, would ensure that their stay on the ancestral land they were about to be given would endure for many years. (verse 9)

V. 13. Joma 75b werden vier Arten Selaw aufgerechnet, darunter פסיוני, wahrscheinlich Fasanen. Selaw wird als die geringste Art und als ein überaus fetter Vogel bezeichnet. Man hält Selaw für eine Wachtelart. Der Selaw ward ihnen in das Lager geworfen, sie hatten sich nicht darum zu bemühen, wie um das Manna, das sie vom Felde aufsammeln mussten. Es ist höchst bezeichnend, daß der Selaw, der ihnen nicht zum Segen, sondern nur zur Belehrung, daß Gott ihr Murren vernommen, gesendet wird, ihnen ohne Mühe, gleichsam vor die Füße geworfen wird, was ihnen aber die liebende Fürsorge Gottes spendet, nur durch ihre Mittätigkeit erreicht wird. —שכבת הטל, der Niederschlag des Taues. טל, von טלל, verwandt mit דלל, wovon דל, aus einer Höhe herabsinken, הלל, wovon תל, niederfallen in Trümmer; daher ַטל , der Niederschlag der zuvor aufgestiegenen Dünste. In den Wüsten überhaupt, in den asiatischen und afrikanischen Wüsten, wo die Ausdünstung fehlt, insbesondere, ist Tau nicht gewöhnlich. Wenn dem Manna, wie aus Bamidbar 11, 9 ersichtlich, immer ein Tauniederschlag voranging und, wie hier berichtet wird, nachfolgte, so daß das Manna zwischen zwei Lagen Tau zu liegen kam, so müssen beide besonders für das Manna gesendet, somit dafür wichtig gewesen sein. Wir vermuten, daß durch die vorangehende Tauniederlagerung der Wüstensand erst getränkt und dadurch fest wurde, so daß die Mannakörner nicht in den Sand fielen und sandig wurden. Der zweite Niederschlag reinigte die Körner vollends von allem, was sich im Niederfallen an sie angesetzt haben mochte.

היתה שכבת הטל THERE WAS A LAYER OF DEW — Consequently the dew was lying upon the Manna. In another passage, however, it says, (Numbers 11:9) “And when the dew came down [upon the camp at night, the manna fell upon it]” and so there was dew under the Manna! Thus we see that the dew fell upon the ground and the Manna fell upon it, and then dew fell again upon this, and so it was as though it were carefully packed in a chest (Yoma 75b).