וַיְנַסּוּ־אֵ֥ל בִּלְבָבָ֑ם לִֽשְׁאָל־אֹ֥כֶל לְנַפְשָֽׁם׃
און זײ האָבן געפּרוּװט גאָט אין זײער האַרצן, צו פֿאַרלאַנגען עסן פֿאַר זײער געלוסט.
Sforno
מי יאכלנו בשר?, They said this in order to test if He would permit incestuous relations to His people (compare Psalms 78,18 where Assaph says וינסו א-ל בלבבם לשאל אוכל לנפשם, they asked openly for meat, and in their hearts for sexual gratification other than by their wives).
Ramban
ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house,160See above, 12:7. [knew] that nothing is too hard for Him;161See Genesis 18:14. and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb!124Exodus 17:6. Now the commentators162R’dak on I Samuel 2:27. have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: Did I reveal Myself to the house of thy father?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” The king said also unto Zadok the priest: ‘Seest thou?’;164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” Wilt thou judge?;165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “Hear now, ye rebels against G-d, who say, ‘and why have ye brought the assembly of the Eternal167Above, Verse 4. unto this evil place?’168Ibid., Verse 5. Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, and ye shall know that the Eternal hath brought you out from the land of Egypt.169Exodus 16:6.
In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?170Above, 13:20. whether thou wouldest keep His commandments, or not?171Deuteronomy 8:2. — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?;172Genssis 43:29. Know ye Laban the son of Nachor?;173Ibid., 29:5. Should I weep in the fifth month, separating myself?174Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab. But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal?175Nahum 1:9. — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’176Psalms 78:18-20. Similarly the Rabbis have said:177Aboth 5:4. “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back?178Genesis 24:5. which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear?179II Chronicles 18:5. which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” Seest thou how Ahab humbleth himself before Me?180I Kings 21:29. Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” Wilt thou judge?165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself?163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?”181I Samuel 2:29. Do ye thus requite the Eternal182Deuteronomy 32:6. with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” [not to eat], and you are ashamed [and therefore you hid yourself],183See Genesis 3:8. or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou?164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon”184Kethuboth 109a. [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith.185Genesis 1:4 (Vol. I, p. 30).
In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?170Above, 13:20. whether thou wouldest keep His commandments, or not?171Deuteronomy 8:2. — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?;172Genssis 43:29. Know ye Laban the son of Nachor?;173Ibid., 29:5. Should I weep in the fifth month, separating myself?174Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab. But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal?175Nahum 1:9. — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’176Psalms 78:18-20. Similarly the Rabbis have said:177Aboth 5:4. “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back?178Genesis 24:5. which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear?179II Chronicles 18:5. which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” Seest thou how Ahab humbleth himself before Me?180I Kings 21:29. Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” Wilt thou judge?165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself?163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?”181I Samuel 2:29. Do ye thus requite the Eternal182Deuteronomy 32:6. with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” [not to eat], and you are ashamed [and therefore you hid yourself],183See Genesis 3:8. or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou?164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon”184Kethuboth 109a. [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith.185Genesis 1:4 (Vol. I, p. 30).
Rabbeinu Bahya
לא תנסו את ה’ אלו-היכם, “Do not put the Lord your G’d to a test.” The Torah warns us not to make our service of G’d conditional on G’d responding to it as we expect Him to. We must not serve Him on condition that our undertakings succeed, thus trying to make Him fall in with our wishes instead of vice versa. One must be wholehearted in one’s service of the Lord. Our love of the Lord must not be conditional on His responding to it, requiting it according to our yardsticks. It may well happen that although a person serves the Lord sincerely, he experiences bad times; if this happens one must not conclude that G’d’s Justice and judgment are faulty but one must continue to serve Him even if one fails to always understand His ways.
This is why Moses adds as an example of the wrong kind of service: “as you tested Him at Massah.” When the people asked for water on that occasion they did not merely pray for water but they added the words: “in order to know if the Lord is in our midst or not.” We read there that Moses named the location where all this occurred מסה ומריבה, “Test and quarrel,” The test was to see if G’d could produce drinking water in which case the people would serve Him whereas if He would not they would not follow Him into the desert. This is why the word במסה here is spelled with the vowel patach under the letter ב, a reference to why that place had been named מסה. Psalms 78,18 also refers to this event describing it as “they tested G’d in their hearts.” This was an example of serving G’d with a doubting heart, something totally lacking in שלמות, integrity, and this why the Torah forbids it under the heading of “testing, experiment.” We do find that there is a single instance in which “testing” is permitted and that concerns whether in return for being very charitable one will find that G’d repays one.” In Malachi 3,10 we find a verse to this effect saying: “thus put Me to the test: ‘bring the full tithe into the storehouse and let there be food in My House, and thus put Me to the test, said the Lord of Hosts.” Solomon also said in Proverbs 3,9-10 “honor the Lord with your wealth, with the best of your income, and your barns will be filled with grain.”
This is why Moses adds as an example of the wrong kind of service: “as you tested Him at Massah.” When the people asked for water on that occasion they did not merely pray for water but they added the words: “in order to know if the Lord is in our midst or not.” We read there that Moses named the location where all this occurred מסה ומריבה, “Test and quarrel,” The test was to see if G’d could produce drinking water in which case the people would serve Him whereas if He would not they would not follow Him into the desert. This is why the word במסה here is spelled with the vowel patach under the letter ב, a reference to why that place had been named מסה. Psalms 78,18 also refers to this event describing it as “they tested G’d in their hearts.” This was an example of serving G’d with a doubting heart, something totally lacking in שלמות, integrity, and this why the Torah forbids it under the heading of “testing, experiment.” We do find that there is a single instance in which “testing” is permitted and that concerns whether in return for being very charitable one will find that G’d repays one.” In Malachi 3,10 we find a verse to this effect saying: “thus put Me to the test: ‘bring the full tithe into the storehouse and let there be food in My House, and thus put Me to the test, said the Lord of Hosts.” Solomon also said in Proverbs 3,9-10 “honor the Lord with your wealth, with the best of your income, and your barns will be filled with grain.”