(Exodus 16:12) "I have heard the cavilings of the children of Israel": The Holy One Blessed be He said to Moses: It is revealed to Me what the congregation of Israel have said and what they are destined to say (viz. Numbers 11:4).
"Speak to them, saying: Towards evening you will eat flesh": He said to them: You have asked for two things: You have asked for bread; for it is impossible for flesh and blood (to survive) without bread. And I have granted it to you. And, in addition, you have asked for stomach-filling flesh. I have granted that also to you. Why? So that you not say: He cannot give it to us. I will give it to you, but in the end I will exact punishment of you "and you will know that I am the L–rd your G–d ("Elokeichem") — I am a Judge to exact punishment of you.
"and it (the quail) covered the camp": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) "and about two cubits deep on the ground." And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit.
R. Yossi Haglili says: (Ibid.) "And it was spread around the camp about a day's journey on one side and a day's journey on the other side" for a distance of three parasangs on every side, "and about two cubits deep on the ground", and (Psalms 78:28) "and He made them (the quail) fall in the midst of their camp around their dwellings."
R. Yoshiyah says (Numbers 11:31) "And He spread them over the camp": three parasangs on each side. And what is the intent of (Ibid.) "about a day's journey on this side and a day's journey on that side"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written ) (Ibid.) "and about two cubits deep on the ground" (roundabout the camp.) And it is written "And He made them fall in the midst of the camp around their dwellings."
Others say: "And it was spread around the camp about a day's journey, etc.": the average (walking distance per day), ten parasangs. "and a day's journey on that side," making it twenty parasangs (all together). And it is written (Psalms 23:5) "You set a table before me in full view of my foes."
8
יָכֹל שֶׁיְּהוּ אִסְטְרָטֵיוֹת מְקֻלְקָלוֹת?*אִסְטְרָטֵיוֹת. via strata: דרך סלולה. תִּלְמֹד לוֹמַר "עַל פְּנֵי הָאָרֶץ", עַל הַפְּנַי שֶׁבָּאָרֶץ.*הַפְּנַי: מקום פנוי וחלק.
I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) "on the face of all the ground" — on level ground. One verse (Numbers 11:31) states "around the camp,"
R. Eliezer says: "and about two cubits above the earth": the quail were two cubits above the ground, and Israel took them from the top (layer). Come and see how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. And Israel would eat it, saying:
(Numbers 11:33) "the flesh was still between their teeth": They said: The "kosher" one among them ate it and became immediately diarrhetic. The wicked one among them ate it and suffered up to thirty days, viz. (Ibid.) "and the wrath of the L–rd burned against them … an extremely sore plague." (Ibid. 35) "And the people journeyed from Chatzeiroth and they abode in Chatzeiroth": Now did they journey from Chatzeiroth and abide there? We are hereby apprised that they journeyed back for the sake of Miriam. (See Ibid. Chapter 12)
(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended.
(Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua.
R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground."
R. Tarfon says: It descended, as it were, on the palms of the L–rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.")
Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits."
Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."
(Exodus 16:15) "And the children of Israel saw it, and each said to his neighbor 'man hu.'" As one says to his friend "mah hu" ("What is it?") The expounders of metaphors said: Israel called it "man" ("sustenance"), as it is written
(Ibid.) "And Moses said to them: This is the 'bread' that the L-d has given to you to eat." (viz. Ibid. 4) R. Yehoshua says: Moses said it to the elders, and the elders, to all of Israel.
From here, R. Yossi and R. Shimon say: Israel "stuffed" themselves like horses at that time, it being written here "to eat," and elsewhere (re the manna) (Psalms 78:25) "Each man ate the bread of abirim." Read it not "abirim," but "eivarim" ("limbs") — bread that is absorbed by the limbs. He said to them: This "man" that you are eating is being absorbed by your limbs.
(Psalms, Ibid.) "He sent them sustenance to satiety": This refers to Joshua the son of Nun, for whom the manna descended over and against all of Israel. Others say: On his limbs it descended, and from his limbs he took it to eat. Thus, "The bread of abirim was eaten by man ("ish")" (i.e., Joshua, viz. Numbers 27:15)
(שמות טז,יא-יב) "וַיְדַבֵּר יי אֶל מֹשֶׁה לֵּאמֹר: שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל; דַּבֵּר אֲלֵהֶם לֵאמֹר: בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר, וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם, וִידַעְתֶּם כִּי אֲנִי יי אֱלֹהֵיכֶם." "שָׁמַעְתִּי". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמַר הַמָּקוֹם לְמֹשֶׁה: גָּלוּי לְפָנַי מַה שֶּׁאָמְרוּ יִשְׂרָאֵל, וּמַה שֶּׁהֵן עֲתִידִין לוֹמַר.
(Exodus 16:12) "I have heard the cavilings of the children of Israel": The Holy One Blessed be He said to Moses: It is revealed to Me what the congregation of Israel have said and what they are destined to say (viz. Numbers 11:4).
"דַּבֵּר אֲלֵהֶם לֵאמֹר: בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר, וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם". אֱמֹר לָהֶן: בֵּין שְׁנֵי דְבָרִים אַתֶּם עוֹמְדִין: שְׁאַלְתֶּם לֶחֶם, וּלְפִי שֶׁאֵי אֶפְשָׁר לְבָשָׂר וָדָם בְּלֹא לֶחֶם, נְתַתִּיו לָכֶם. חֲזַרְתֶּם שְׁאַלְתֶּם בָּשָׂר מִמְּלֹא מֵעַיִן, הֲרֵי אֲנִי נוֹתֵן לָכֶם. וּמִפְּנֵי מָה אֲנִי נוֹתְנוֹ? שֶׁמָּא תֹּאמְרוּ, שֶׁאֵין סְפֵקָה בְיָדוֹ לִתְּנוֹ לָנוּ! אֶלָּא הֲרֵי אֲנִי נוֹתְנוֹ לָכֶם, וּבַסּוֹף אֲנִי נִפְרָע מִכֶּם: "וִידַעְתֶּם כִּי אֲנִי יי אֱלֹהֵיכֶם." דַּיָּן אֲנִי לִפָּרַע מִכֶּם!
"Speak to them, saying: Towards evening you will eat flesh": He said to them: You have asked for two things: You have asked for bread; for it is impossible for flesh and blood (to survive) without bread. And I have granted it to you. And, in addition, you have asked for stomach-filling flesh. I have granted that also to you. Why? So that you not say: He cannot give it to us. I will give it to you, but in the end I will exact punishment of you "and you will know that I am the L–rd your G–d ("Elokeichem") — I am a Judge to exact punishment of you.
(שמות טז,יג) ["וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה, וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה."] "וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו". מִכָּן אַתְּ לָמֵד, שֶׁבְּפָנִים חֲשׁוּכוֹת נִתַּן הַשְּׂלָו לְיִשְׂרָאֵל.
(16:13) "And it was in the evening that the quail arose" — whence you learn that the quail was given to them with a "darkened countenance."
"וַתְּכַס אֶת הַמַּחֲנֶה". אֵינִי יוֹדֵעַ כַּמָּה! תִּלְמֹד לוֹמַר (במדבר יא,לא) "וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ." שְׁתֵּי אַמּוֹת הָיְתָה גְבוֹהָה מִן הָאָרֶץ, כְּדֵי שֶׁיְּהֵי אָדָם עוֹמֵד כְּנֶגֶד לִבּוֹ, וְנוֹטֵל דָּבָר שֶׁלֹּא בְצַעַר, שֶׁמִּלִּבּוֹ וּלְמַטָּן שְׁתֵּי אַמּוֹת, וּמִלִּבּוֹ וּלְמַעְלָן אַמָּה אַחַת.
"and it (the quail) covered the camp": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) "and about two cubits deep on the ground." And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit.
רַבִּי יֹאשִׁיָּהוּ בֶן יְהוּדָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (במדבר יא,לא) "וַיִּטֹּשׁ עַל הַמַּחֲנֶה", שְׁלֹשָׁה פַּרְסָיוֹת לְכָל רוּחַ. "וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ", "סְבִיבוֹת הַמַּחֲנֶה". וְאוֹמֵר: (תהלים עח,כח) "וַיַּפֵּל בְּקֶרֶב מַחֲנֵהוּ סָבִיב לְמִשְׁכְּנֹתָיו." סָבִיב לַמִּשְׁכָּנוֹת.
R. Yossi Haglili says: (Ibid.) "And it was spread around the camp about a day's journey on one side and a day's journey on the other side" for a distance of three parasangs on every side, "and about two cubits deep on the ground", and (Psalms 78:28) "and He made them (the quail) fall in the midst of their camp around their dwellings."
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: (במדבר יא,לא) "וַיִּטֹּשׁ עַל הַמַּחֲנֶה, כְּדֶרֶךְ יוֹם כֹּה", שְׁלֹשָׁה פַרְסָיוֹת לְכָל רוּחַ. וּמַה תִּלְמֹד לוֹמַר שׁוּב "וּכְדֶרֶךְ יוֹם כֹּה"? שְׁלֹשִׁים כְּלַפֵּי לְמַעְלָן, שְׁלֹשָׁה עַל שְׁלֹשָׁה, הֲרֵי תִּשְׁעָה, תִּשְׁעָה עַל תִּשְׁעָה, הֲרֵי שְׁמֹנִים וְאֶחָד. "וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ." "סְבִיבוֹת הַמַּחֲנֶה". וְאוֹמֵר: (תהלים עח,כח) "וַיַּפֵּל בְּקֶרֶב מַחֲנֵהוּ סָבִיב לְמִשְׁכְּנֹתָיו." סָבִיב לַמִּשְׁכָּנוֹת.
R. Yoshiyah says (Numbers 11:31) "And He spread them over the camp": three parasangs on each side. And what is the intent of (Ibid.) "about a day's journey on this side and a day's journey on that side"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written ) (Ibid.) "and about two cubits deep on the ground" (roundabout the camp.) And it is written "And He made them fall in the midst of the camp around their dwellings."
אֲחֵרִים אוֹמְרִים: (במדבר יא,לא) "וַיִּטֹּשׁ עַל הַמַּחֲנֶה כְּדֶרֶךְ יוֹם", דֶּרֶךְ הִלֵּךְ בֵּינוֹנִית, עֲשָׂרָה פַּרְסָיוֹת, "כֹּה", הֲרֵי עֶשְׁרִים, "יוֹם", הֲרֵי אַרְבָּעִים. "וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ." "סְבִיבוֹת הַמַּחֲנֶה". וְאוֹמֵר: (תהלים כג,ו) "תַּעֲרֹךְ לְפָנַי שֻׁלְחָן, נֶגֶד צֹרְרָי".
Others say: "And it was spread around the camp about a day's journey, etc.": the average (walking distance per day), ten parasangs. "and a day's journey on that side," making it twenty parasangs (all together). And it is written (Psalms 23:5) "You set a table before me in full view of my foes."
יָכֹל שֶׁיְּהוּ אִסְטְרָטֵיוֹת מְקֻלְקָלוֹת?*אִסְטְרָטֵיוֹת. via strata: דרך סלולה. תִּלְמֹד לוֹמַר "עַל פְּנֵי הָאָרֶץ", עַל הַפְּנַי שֶׁבָּאָרֶץ.*הַפְּנַי: מקום פנוי וחלק.
I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) "on the face of all the ground" — on level ground. One verse (Numbers 11:31) states "around the camp,"
"וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ." "סְבִיבוֹת הַמַּחֲנֶה" וְאוֹמֵר: (תהלים עח,כח) "וַיַּפֵּל בְּקֶרֶב מַחֲנֵהוּ סָבִיב לְמִשְׁכְּנֹתָיו." סָבִיב לַמִּשְׁכָּנוֹת.
and another (Psalms 78:28) "around their dwellings." (How are these verses to be reconciled?) It circled each dwelling.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (במדבר יא,לא) "וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ." שְׁתֵּי אַמּוֹת הָיְתָה גְּבוֹהָה מִן הָאָרֶץ, אֲבָל הַמָּן, לֹא נָטְלוּ אוֹתוֹ יִשְׂרָאֵל אֶלָּא מִן הַגָּבוֹהַּ. אָמַרְתָּ, צֵא וּרְאֵה כֵּיצַד הָיָה הַמָּן יוֹרֵד לְיִשְׂרָאֵל: יוֹצָא רוּחַ צְפוֹנִית, וְהִיא מְכַבֶּדֶת אֶת הַמִּדְבָּר, וְהָיָה הַמָּטָר יוֹרֵד וּמְכַבֵּשׁ הָאָרֶץ, וְהַטַּל עוֹלֶה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ, וְעוֹשָׂה אוֹתוֹ כְּמִין שֻׁלְחָנוֹת שֶׁלַּזָּהָב, וְהַמָּן יוֹרֵד עֲלֵיהֶן, וְהָיוּ יִשְׂרָאֵל נוֹטְלִין וְאוֹכְלִין.
R. Eliezer says: "and about two cubits above the earth": the quail were two cubits above the ground, and Israel took them from the top (layer). Come and see how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. And Israel would eat it, saying:
אִם כֵּן זִמֵּן הַמָּקוֹם לְמַכְעִיסָיו, עַל אַחַת כַּמָּה שֶׁיְּשַׁלֵּם שָׁכָר טוֹב לַצַּדִּיקִים לֶעָתִיד לָבֹא.
If this is what the L–rd provides for those who angered Him (by their caviling), what must be the reward for the tzaddikim in the world to come!
(במדבר יא,לג) "הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם, טֶרֶם יִכָּרֵת". אָמְרוּ: הַכְּשֵׁרִין שֶׁבָּהֶן, אוֹכְלָן נִתְרָז הָיָה מִיָּד.*נִתְרָז: מתפנה ומשלשל. וְהָרשָׁעִין שֶׁבָּהֶן, אוֹכְלָן נִבְעָט עַד שְׁלֹשִׁים. (במדבר יא,לג-לה) "וְאַף יי חָרָה בָעָם, וַיַּךְ יי בָּעָם מַכָּה רַבָּה מְאֹד. וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא קִבְרוֹת הַתַּאֲוָה, כִּי שָׁם קָבְרוּ אֶת הָעָם הַמִּתְאַוִּים. מִקִּבְרוֹת הַתַּאֲוָה נָסְעוּ הָעָם חֲצֵרוֹת,*חֲצֵרוֹת: הגרסה במדרש היא "מֵחֲצֵרוֹת". וַיִּהְיוּ בַּחֲצֵרוֹת." וְכִי מֵחֲצֵרוֹת נָסְעוּ וּבַחֲצֵרוֹת חָנוּ? אֶלָּא מְלַמֵּד, שֶׁחָזַר מַסָּעָן לַאֲחוֹרֵיהֶן שְׁלֹשָׁה מַסָּעוֹת בִּשְׁבִיל מִרְיָם. "וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה." לָעִנְיָן שֶׁאֲמַרְנוּ.
(Numbers 11:33) "the flesh was still between their teeth": They said: The "kosher" one among them ate it and became immediately diarrhetic. The wicked one among them ate it and suffered up to thirty days, viz. (Ibid.) "and the wrath of the L–rd burned against them … an extremely sore plague." (Ibid. 35) "And the people journeyed from Chatzeiroth and they abode in Chatzeiroth": Now did they journey from Chatzeiroth and abide there? We are hereby apprised that they journeyed back for the sake of Miriam. (See Ibid. Chapter 12)
(שמות טז,יד) "וַתַּעַל שִׁכְבַת הַטָּל, וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס, דַּק כַּכְּפֹר עַל הָאָרֶץ." וַהֲרֵי לִמְּדָךְ הַכָּתוּב כֵּיצַד הָיָה הַמָּן יוֹרֵד לְיִשְׂרָאֵל: יוֹצְאָה רוּחַ צְפוֹנִית וּמְכַבֶּדֶת אֶת הַמִּדְבָּר, מָטָר יוֹרֵד מְכַבֵּשׁ אֶת הָאָרֶץ, וְהַטַּל עוֹלֶה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ וְעוֹשָׂה אוֹתוֹ כְמִין שֻׁלְחָנוֹת, וְהַמָּן יוֹרֵד עֲלֵיהֶן, וּמֵהֶן יִשְׂרָאֵל נוֹטְלִין וְאוֹכְלִין.
(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended.
"וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר", לֹא עַל הַמִּדְבָּר כֻּלּוֹ, אֶלָּא עַל מִקְצָתוֹ; "דַּק", מְלַמֵּד שֶׁהוּא דַּק; "מְחֻסְפָּס", מְלַמֵּד שֶׁהוּא מְחֻסְפָּס; "כַּכְּפֹר", מְלַמֵּד שֶׁהָיָה יוֹרֵד כַּגָּלִיד עַל הָאָרֶץ.*גָּלִיד: קרח. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "וַתַּעַל שִׁכְבַת הַטָּל", עָלְתָה תְפִלָּתָן שֶׁלַּאֲבוֹתֵינוּ, שֶׁהָיוּ שְׁכוּבִין בֶּעָפָר עַל הָאָרֶץ. "וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר", לֹא עַל הַמִּדְבָּר כֻּלּוֹ, אֶלָּא עַל מִקְצָתוֹ. "דַּק", מַגִּיד שֶׁהָיָה יוֹרֵד מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר: (ישעיה מ,כב) "הַנּוֹטֶה כַדֹּק שָׁמַיִם, וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת." וְאַף עַל פִּי שֶׁהָיָה יוֹרֵד מִן הַשָּׁמַיִם חַם, יָכֹל יְהֵי יוֹרֵד וְצוֹנֵן? תִּלְמֹד לוֹמַר 'חַם'.*'חַם', 'חַס','סַף', נוטריקון מן "מְחֻסְפָּס". יָכֹל יְהֵי יוֹרֵד בְּקוֹלוֹת? וּמְנַיִן שֶׁאֵינוֹ יוֹרֵד אֶלָּא בִשְׁתִיקָה? תִּלְמֹד לוֹמַר 'חַס'. יָכֹל יְהֵי יוֹרֵד עַל הָאָרֶץ? וּמְנַיִן שֶׁאֵינוֹ יוֹרֵד אֶלָּא עַל הַכֵּלִים? תִּלְמֹד לוֹמַר 'סַף'. רַבִּי טַרְפוֹן אוֹמֵר: אֵינוֹ יוֹרֵד אֶלָּא עַל הָאוֹסְפִים.
R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground."
"כַּכְּפֹר עַל הָאָרֶץ." כִּבְיָכֹל פָּשַׁט הַמָּקוֹם אֶת יָדוֹ וְנָטַל תְּפִלָּתָן שֶׁלָּאָבוֹת שֶׁהָיוּ שְׁכוּבִין בֶּעָפָר עַל הָאָרֶץ, וְהוֹרִיד הַמָּן כַּטַּל לְיִשְׂרָאֵל, כָּעִנְיָן שֶׁנֶּאֱמַר: (איוב לג,כד) "וַיְחֻנֶּנּוּ וַיֹּאמֶר: פְּדָעֵהוּ מֵרֶדֶת שָׁחַת, מָצָאתִי כֹפֶר."*פְּדָעֵהוּ: כמו 'פדאהו', תפדה אותו.
R. Tarfon says: It descended, as it were, on the palms of the L–rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.")
כְּבַר הָיָה רַבִּי טַרְפוֹן וְהַזְּקֵנִים יוֹשְׁבִין, וְרַבִּי אֶלְעָזָר הַמּוֹדָעִי יוֹשֵׁב לִפְנֵיהֶן. אָמַר לָהֶן רַבִּי אֶלְעָזָר הַמּוֹדָעִי: שִׁשִּׁים אַמָּה הָיָה גָּבְהוֹ שֶׁלַּמָּן שֶׁהָיָה יוֹרֵד לָהֶן לְיִשְׂרָאֵל. אָמְרוּ לוֹ: לְעָזָר אָחִינוּ! עַד מָתַי אַתְּ מַתְמִיהַּ עָלֵינוּ? אָמַר לָהֶן: מִקְרָא הוּא מִן הַתּוֹרָה: וְכִי אֵיזוֹ מִדָּה מְרֻבָּה? מִדַּת הַטּוֹבָה אוֹ מִדַּת הַפֻּרְעָנוּת? הֱוֵי אוֹמֵר מִדַּת הַטּוֹב. בְּמִדַּת הַפֻּרְעָנוּת מַה הוּא אוֹמֵר? (בראשית ז,יא) "בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנֹת תְּהוֹם רַבָּה, וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ." וְאוֹמֵר: (בראשית ז,כ) "חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָּבְרוּ הַמָּיִם". מַה נַּפְשָׁךְ? עַל גַּבֵּי הָהָר, חֲמֵשׁ עֶשְׂרֵה אַמָּה, וּבַבִּקְעָה, חֲמֵשׁ עֶשְׂרֵה אַמָּה, בְּתוֹךְ הַנַּחַל, חֲמֵשׁ עֶשְׂרֵה אַמָּה! בְּמִדַּת הַטּוֹבָה, מַה הוּא אוֹמֵר? (תהלים עח,כג) "וַיְצַו שְׁחָקִים מִמָּעַל, וְדַלְתֵי שָׁמַיִם פָּתָח." מִעוּט דְּלָתוֹת, שְׁתַּיִם, וְכַמָּה אֲרֻבּוֹת בַּדֶּלֶת? אַרְבַּע;*אֲרֻבּוֹת: פתחים בין הקרשים, הסגורים בלוחות. אַרְבַּע עַל אַרְבַּע, הֲרֵי שְׁמוֹנֶה; שְׁמוֹנֶה עַל שְׁמוֹנֶה, שֵׁשׁ עֶשְׂרֵה. צֵא וְחַשֵּׁב! שִׁשִּׁים אַמָּה שֶׁהָיָה גָּבְהוֹ שֶׁלַּמָּן שֶׁהָיָה יוֹרֵד לָהֶן לְיִשְׂרָאֵל.
Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits."
אָסֵי בֶן עֲקוּבָה אוֹמֵר: כְּשֶׁיָּרַד הַמָּן לְיִשְׂרָאֵל, רָאוּ אוֹתוֹ כָל אֻמּוֹת הָעוֹלָם, שֶׁנֶּאֱמַר: (תהלים כג,ו) "תַּעֲרֹךְ לְפָנַי שֻׁלְחָן, נֶגֶד צֹרְרָי".
Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."
(שמות טז,טו) "וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו: מָן הוּא? כִּי לֹא יָדְעוּ מַה הוּא; וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם: הוּא הַלֶּחֶם אֲשֶׁר נָתַן יי לָכֶם לְאָכְלָה." כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ 'מַה הוּא?' כָּךְ אָמְרוּ זֶה לָזֶה 'מַה הוּא?' דּוֹרְשֵׁי רְשׁוּמוֹת אָמְרוּ: יִשְׂרָאֵל קָרְאוּ אֶת שְׁמוֹ "מָן".
(Exodus 16:15) "And the children of Israel saw it, and each said to his neighbor 'man hu.'" As one says to his friend "mah hu" ("What is it?") The expounders of metaphors said: Israel called it "man" ("sustenance"), as it is written
"וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מֹשֶׁה אָמַר לַזְּקֵנִים, וּזְקֵנִים לְכָל יִשְׂרָאֵל. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מֹשֶׁה אוֹמֵר לַזְּקֵנִים וּלְכָל יִשְׂרָאֵל.
(Ibid.) "And Moses said to them: This is the 'bread' that the L-d has given to you to eat." (viz. Ibid. 4) R. Yehoshua says: Moses said it to the elders, and the elders, to all of Israel.
"הוּא הַלֶּחֶם אֲשֶׁר נָתַן יי לָכֶם לְאָכְלָה." מִכָּן הָיָה רַבִּי יוֹסֵה וְרַבִּי שִׁמְעוֹן אוֹמְרִים: כְּסוּסִים נִתְפַּטְּמוּ יִשְׂרָאֵל בְּאוֹתוֹ שָׁעָה. נֶאֱמַר כָּן "לְאָכְלָה", וְנֶאֱמַר לְהַלָּן: (תהלים עח,כה) "לֶחֶם אַבִּירִים אָכַל אִישׁ"; אַל תְּהֵי קוֹרֵא כֵן, אֶלָּא 'לֶחֶם אֵבָרִים אָכַל אִישׁ', לֶחֶם שֶׁנִּטּוֹחַ בָּאֵבָרִים.*נִטּוֹחַ: נמרח ונסחט. אָמַר לָהֶן: הַמָּן הַזֶּה שֶׁאַתֶּם אוֹכְלִים, נִטּוֹחַ הוּא בָאֵבָרִים.
From here, R. Yossi and R. Shimon say: Israel "stuffed" themselves like horses at that time, it being written here "to eat," and elsewhere (re the manna) (Psalms 78:25) "Each man ate the bread of abirim." Read it not "abirim," but "eivarim" ("limbs") — bread that is absorbed by the limbs. He said to them: This "man" that you are eating is being absorbed by your limbs.
(תהלים עח,כה) "צֵידָה שָׁלַח לָהֶם לָשֹׂבַע." זֶה יְהוֹשֻׁעַ בִּן נוּן, שֶׁיָּרַד לוֹ הַמָּן כְּנֶגֶד כָּל יִשְׂרָאֵל. וְיֵשׁ אוֹמְרִים: עַל אֵבָרָיו הָיָה יוֹרֵד, וּמֵאֵבָרָיו הָיָה נוֹטֵל וְאוֹכֵל. לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (תהלים עח,כה) "לֶחֶם אַבִּירִים אָכַל אִישׁ".
(Psalms, Ibid.) "He sent them sustenance to satiety": This refers to Joshua the son of Nun, for whom the manna descended over and against all of Israel. Others say: On his limbs it descended, and from his limbs he took it to eat. Thus, "The bread of abirim was eaten by man ("ish")" (i.e., Joshua, viz. Numbers 27:15)