Lang: he;
Title: שמות פרק טז;
Content:
(א) וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם.
(ב) [וַיִּלּוֹנוּ] (וילינו) כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל עַל מֹשֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר.
(ג) וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי יִתֵּן מוּתֵנוּ בְיַד י״י בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר בְּאׇכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כׇּל הַקָּהָל הַזֶּה בָּרָעָב.
(ד) וַיֹּאמֶר י״י אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא.
(ה) וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם.
(ו) וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כׇּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי י״י הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.
(ז) וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד י״י בְּשׇׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל י״י וְנַחְנוּ מָה כִּי [תַלִּינוּ] (תלונו) עָלֵינוּ.
(ח) וַיֹּאמֶר מֹשֶׁה בְּתֵת י״י לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ י״י אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל י״י.
(ט) וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי י״י כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם.
(י) וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד י״י נִרְאָה בֶּעָנָן.
(יא) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יב) שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי י״י אֱלֹהֵיכֶם.
(יג) וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה.
(יד) וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ.
(טו) וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן י״י לָכֶם לְאׇכְלָה.
(טז) זֶה הַדָּבָר אֲשֶׁר צִוָּה י״י לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אׇכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאׇהֳלוֹ תִּקָּחוּ.
(יז) וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט.
(יח) וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אׇכְלוֹ לָקָטוּ.
(יט) וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר.
(כ) וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה.
(כא) וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אׇכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס.
(כב) וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כׇּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה.
(כג) וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר י״י שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַי״י מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כׇּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר.
(כד) וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ.
(כה) וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַי״י הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה.
(כו) שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ.
(כז) וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ.
(כח) וַיֹּאמֶר י״י אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי.
(כט) רְאוּ כִּי י״י נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי.
(ל) וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי.
(לא) וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ.
(לב) וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה י״י מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.
(לג) וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי י״י לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם.
(לד) כַּאֲשֶׁר צִוָּה י״י אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת.
(לה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן.
(לו) וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא.
===
Lang: en;
Title: Shemot 16;
Content:
(1) They travelled from Elim, and the entire congregation of the Children of Israel came to the Wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month of their going out from Egypt.
(2) The entire congregation of the Children of Israel grumbled against Moshe and against Aharon in the wilderness.
(3) The Children of Israel said to them, "Would that we had diedWould that we had died | מִי יִתֵּן מוּתֵנוּ – Literally: "Who would give that we had died". at the hand of Hashemat the hand of Hashem | בְיַד י"י – See Rashbam that the connotation is: "by a natural death". Cf. Seforno, that the people state that if God was to kill them regardless, better that He did so while they were satiated with food, rather than through famine, pointing to the similar assertion in Eikhah 4:9, "טוֹבִים הָיוּ חַלְלֵי חֶרֶב מֵחַלְלֵי רָעָב". in the land of Egypt while we sat by the meat pot, while we ate our fill of bread, for you took us out of Egypt to this wilderness, to kill this entire assembly with famine."
(4) Hashem said to Moshe, "Behold, I will rain down breadbread | לֶחֶם – Alternatively, this is a general term for all food, including meat (Ibn Ezra and others, pointing to Vayikra 3:11 where the term refers to sacrifices). Taking this broader understanding of the word might explain how in verse 8 Moshe can speak of Hashem sending meat, which would otherwise not yet have been promised. from the heavens and the people shall go out and gather their daily portion on its day, so that I can test them whether they will go by My teachinggo by My teaching | הֲיֵלֵךְ בְּתוֹרָתִי – See Rashi that Hashem refers to the specific commandments related to the manna. Alternatively, Hashem refers to the commandments as a whole; through the manna the nation will learn to rely on God, trust in Him, and thereby come to keep His laws (Rashbam). or not.
(5) On the sixth day, they will prepare what they bring in, and it will be twice what they gather each day."
(6) Moshe and Aharon said to all of the Children of Israel, "In the eveningin the evening | עֶרֶב – See Rashi that this is equivalent in meaning to: "ולערב", at evening. you will know that it was Hashem who brought you outHashem brought you out | י"י הוֹצִיא אֶתְכֶם – This is a response to the people's claim "הוֹצֵאתֶם אֹתָנוּ", you (Moshe and Aharon) brought us out (Rashi, Rashbam). of the land Egypt.
(7) And in the morningAnd in the morning | וּבֹקֶר – See Ramban that the nation will recognize God's glory specifically with the bringing of manna in the morning since the manna, being a totally new creation, was a bigger miracle than the meat. Cf. Ibn Ezra that the word "וּבֹקֶר" is related to the previous verse: "In the evening you will know that Hashem brought you out from Egypt, and so, too, in the morning." The words "you will see the glory" begin a new sentence; seeing God's glory in the cloud will be a second sign that God has heard the people's complaints. you will see Hashem's gloryHashem's glory | כְּבוֹד י"י – God's glory will be manifest through the raining down of manna (Rashi, Rashbam). Alternatively, the verse refers to God's glory as seen in the cloud (Ibn Ezra, and see the previous note and verse 10). asas He hears | בְּשׇׁמְעוֹ – Alternatively: "because He hears" (Ibn Ezra first commentary, Shadal). He hears your grumbling against Hashem. But, what are weBut, what are we | וְנַחְנוּ מָה – The verse's word order puts emphasis on the pronoun, so one might alternatively translate: "As for us, what are we…". that you grumble against us?"
(8) Moshe said, "When Hashem gives you meat in the evening to eat and your fill of breadyour fill of bread | וְלֶחֶם... לִשְׂבֹּעַ – More literally: "bread to satisfy". in the morning as Hashem hears your grumblings that you grumble against Him.against Him | עָלָיו – Ibn Ezra suggests that one should fill in "then, you will know that you have sinned". Cf. Ramban and Hoil Moshe that this is simply an elaboration on verses 6-7, with Moshe clarifying what will happen in the evening and morning that will lead them to recognize that "Hashem brought you out of Egypt." Cf. B. Jacob that the awkwardness of the sentence stems from the fact that Moshe alone (without Aharon's aid) is the speaker. But, what are we? Your grumblings are not against us, but against Hashem."
(9) Moshe said to Aharon, "Say to the entire congregation of the Children of Israel, 'Draw near before Hashem because He has heard your grumblings.'"
(10) As Aharon was speaking to the entire congregation of Israel, they turned towards the wilderness, and behold, the glory of Hashem appeared in the cloud.
(11) Hashem spoke to Moshe saying,
(12) "I have heard the grumblings of the Children of Israel. Speak to them, saying, 'At twilight, you shall eat meat, and in the morning, you shall have your fill of bread; and you shall know that I am Hashem, your God.'"
(13) In the evening the quailquail | הַשְּׂלָו – Almost all scholars identify the "שְׂלָו" with the common quail, a bird from the pheasant family. However, there is also a minority opinion which posits that the "שְׂלָו" is a fish. For discussion, see שְׂלָו – Fish or Fowl. rose and covered the camp; and in the morning there was a layer of dew around the camp.
(14) The layer of dew rose,rose | וַתַּעַל – This likely refers to the natural evaporation of dew. and behold, on the surface of the wilderness, a fine substance,a fine substance | דַּק – The word "substance" is assumed by the text and has been inserted for clarity. flaky,flaky | מְחֻסְפָּס – This word appears only here, making its meaning uncertain. It might relate to the Arabic خَشِفَ or Ethiopic ኀሠፈ, referring to scaliness, or perhaps to the Aramaic חַסְפְּנִיתָא, a scale (BDB, "מְחֻסְפָּס"). Alternatively, it relates to the root "חשף", to lay bare, with the "ס" and "ש" interchanging, so that the verse might be saying that the manna was revealed or peeled, or that it looked like peelings (see Targum Onkelos and Ramban). Other possibilities include: "round" (Ibn Ezra, Radak), "scattered" (Rashbam), or: "grainy" (R. D"Z Hoffmann). fine as frost on the ground.
(15) The Children of Israel saw and they said one to another, "What is it?"What is it | מָן הוּא – This might be an archaic form of "מה", what. Compare cognate languages (Syriac, Aramaic, and Arabic) where "מן" is a question word meaning either "who" or "what". Lekach Tov and Rashbam alternatively speculate that perhaps the word is Egyptian in origin, with Moshe preserving the exact language used by the people. Cf. Rashi and Ibn Ezra who relate the word to the root "מנה", to appoint, here referring to an allotment of food (compare Daniel 1:10). for they did not know what it was. Moshe said to them, "This is the bread that Hashem gave you for eating.
(16) This is the thing that Hashem has commanded: 'Gather from it, each according to what he can eat, an omeromer | עֹמֶר – This is a dry measure of volume, mentioned only in our chapter. [Elsewhere, "omer" refers to sheaves.] Verse 36 shares that it is equivalent to one tenth of an ephah. Though estimates vary, an omer is equivalent to about 2 quarts or liters. per head according to the number of your people; each of you shall take for those in his tent.'"each of you shall take…. | אִישׁ לַאֲשֶׁר בְּאׇהֳלוֹ תִּקָּחוּ – More literally: "each man, for those in his tent, you shall take."
(17) The Children of Israel did so, and they gathered, some more, some less.Some more, some less | הַמַּרְבֶּה וְהַמַּמְעִיט – According to Rashi, the people gathered by estimating (and only measured the amount gathered when they got home), so some gathered more and some less. Cf. Ibn Ezra that those who had more people to feed gathered more, and those who had less to feed gathered less.
(18) They measured it by the omer, and the one who gathered more had no surplus and the one who gathered less had no shortage.had no shortage | לֹא הֶחְסִיר – See Rashi and others that this was a miracle. Cf. R"Y Bekhor Shor and Shadal that the verse is simply saying that the people did not gather more or less than necessary since they measured out an omer so as to abide by Moshe's instructions.
(19) Moshe said to them, "Let no one leave over from it until morning."
(20) But they did not listen to Moshe; some people left over from it until morning, and it bred worms,bred worms | וַיָּרֻם תּוֹלָעִים – The verb "וַיָּרֻם" relates to the noun, "רִמָּה", a worm. and it reeked. And Moshe was incensed at them.
(21) They gathered it every morning, each according to what he could eat, and when the sun grew hot, it would melt.
(22) On the sixth day, they gathered twice the amount of bread, two omers for each one, and all the princes of the congregation came and told Moshe.
(23) He said to them, "This is what Hashem said. Tomorrow is a solemn day of rest, a holy Shabbatsolemn day of rest… | שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ – The root "שבת" means "to cease", and by extension: "to rest" (see Radak and Shadal on Bereshit 2:2). Here it refers to a day in which one ceases from work. for Hashem. What you bake, bake, and what you cook, cook, and all that is left, set aside for safekeeping until the morning."
(24) They set it aside until morning as Moshe commanded, and it did not reek and there were no worms in it.
(25) Moshe said, "Eat it today because today is a Shabbat for Hashem. Today you won't find it in the field.
(26) Six days you shall gather it, but on the seventh day, the Shabbat, there will not be any."
(27) On the seventh day, some of the people went out to gather and did not find it.
(28) Hashem said to Moshe, "Until when have you refused to keep My commandments and teachings?
(29) See that Hashem has given you the Shabbat; therefore He gives you bread on the sixth day for two days. Let each person stay in his place;let each person stay in his place | שְׁבוּ אִישׁ תַּחְתָּיו – See Ibn Ezra that the connotation is that no one would leave his tent to gather manna, and compare Shemot 10:23. Cf. Mekhilta DeRabbi Yishmael who find support from this verse for the ordinance of the Shabbat limit, that one may not walk 2000 cubits outside of a city's limits on the Shabbat. let no one go forth from his place on the seventh day."
(30) The people ceasedceased | וַיִּשְׁבְּתוּ – In other words, from then on, the people did not go out to gather on Shabbat (Ibn Ezra). Alternatively: "they rested". on the seventh day.
(31) The House of Israel named it manna, and it was like coriander seed, white, and its taste was like a waferlike a wafer | כְּצַפִּיחִת – The word appears only here, but see Shadal that it might stem from the root "צפח", which in Arabic refers to "flatness". Hence: "wafer" or "flatbread" and the like. in honey.
(32) Moshe said, "This is the thing that Hashem commanded: a full of omer of it shall beshall be for safekeeping | לְמִשְׁמֶרֶת – See R. D"Z Hoffmann that the words "shall be" are assumed by the text. for safekeeping for your generations, so that they shall see the bread which I gave you to eat in the wilderness, when I brought you out from the land of Egypt."
(33) Moshe said to Aharon, "Take a jugjug | צִנְצֶנֶת – The word is found only here but from context appears to refer to some sort of receptacle. It might relate to the Aramaic "צנא", a basket (see Shadal and his objections). and place there a full omer of manna, and set it aside before God for safekeeping for your generations."
(34) As God commanded Moshe, Aharon set it aside before the Testimonybefore the Testimony | לִפְנֵי הָעֵדֻת – This would appear to refer to the Ark of Testimony. As this was first built only in the second year with the construction of the Tabernacle, many suggest that the verses describe a command that was first fulfilled (and perhaps first relayed) only later. For discussion, see Epilogue to the Manna Story. for safekeeping.
(35) And the Children of Israel ate the manna for forty years until they came to settled land; they ate the manna until they came to the edge of the land of Canaan.to the edge of the land of Canaan | אֶל קְצֵה אֶרֶץ כְּנָעַן – The relationship between this term and the previous "אֶרֶץ נוֹשָׁבֶת" (settled land) is unclear. They might both refer to the land of Arvot Moav, east of the Jordan (Shadal), or both to Israel proper (R"Y Kara), with the second phrase explaining the first. Alternatively, the first phrase refers to Arvot Moav and the second to Canaan and one must assume that the manna ceased only gradually, perhaps raining only intermittently while in Arvot Moav (R. D"Z Hoffmann).
(36) And the omer is one tenth of an ephah.ephah | הָאֵיפָה – An ephah is a dry measure of volume. Though estimates vary, it is equivalent to about 22-25 liters.