(Exodus 17:1) "And the entire congregation of the children of Israel journeyed from the desert of Sin … and they encamped in Refidim": (homiletically,) "rafu yadam" ("their hands weakened") in words of Torah. And because Israel grew lax in Torah, Amalek attacked them (viz. 17:8), for the foe comes only as the result of sin and transgression.
(17:2) "And the people quarreled with Moses": They transcended the norm. The "norm" (in such a situation) is for a man to grumble in his house for the "benefit" of his younger son, but here, they vented their anger at the highest. Thus, "And the people quarreled (with Moses"). They transcended the norm.
"And Moses said to them: Why would you quarrel with me?" He said to them: When you quarrel with me, you are trying the L–rd, viz. (Ibid.) "Why would you try the L–rd?" Variantly: Whenever you wrangle with me, the Holy One Blessed be He performs miracles and wonders for you and His name is exalted in the world!
(Ibid.) "and my cattle by thirst": They likened their beasts to themselves. They say: "A man's beast is his life." If one goes on the way and his beast is not with him, he suffers.
(Exodus 17:4) "and Moses cried out to the L–rd": We are hereby apprised of the eminence of Moses. He did not say: Since they are quarreling with me I will not implore mercy for them, but "And Moses cried out to the L–rd." "saying: What can I do to this people?" Moses said before the Holy One Blessed be He: L–rd of the universe, between You and them I will be killed! And You tell me not to be harsh with them, viz. (Numbers 11:12) "For You say to me: "Bear them in your bosom as a nurse bears a nursling, etc." — when they want to kill me!
Here the L–rd "lowers" (Himself) and Moses "raises" himself (in protest). And elsewhere the L–rd "raises" (Himself) and Moses "lowers" himself, viz. (Exodus 32:10) "And now leave Me and I will annihilate them, etc.", followed by (Ibid. 11) "And Moses prayed before the L–rd, etc."
(Exodus 17:5) "And the L–rd said to Moses: Pass over, etc.": Pass over (i.e., overlook) their words. R. Yehudah says: Pass by them, for you will find water for them. R. Nechemiah says: Forgive their sin. Variantly: "Pass before the people" and whoever is bothered, let him speak!
"And your staff with which you smote the Nile take in your hand, etc.": because of their (seditious) "murmurings." This is one of the three instances where Israel "murmured" against them (the L–rd and Moses) and said: They (the following) are instruments of punishment, (but not of good): the incense, the ark, and the staff.
They said: This incense is an instrument of punishment. It killed Nadav and Avihu, viz. (Leviticus 10:1) "And the sons of Aaron, Nadav and Avihu, took each of them his coal-pan, etc." Therefore, let all of Israel know that it can (also) effect atonement, viz. (Numbers 17:12) "and he put on the incense and he atoned for the people."
They said: This ark is an instrument of punishment. It smote the men of Beth Shemesh, viz. (I Samuel 6:19) "And He smote the men of Beth Shemesh because they looked into the ark of the L–rd, etc." And it smote Uzzah, viz. (II Samuel 6:7) "and the wrath of the L–rd burned against Uzzah … and he died there by the ark of G–d." Therefore, let Israel know that it can (also) effect blessing, as it is written (Ibid. 11) "And the ark of the L–rd remained in the house of Oved-Edom the Gittite … and the L–rd blessed Oved-Edom, etc."
They said: This staff is an instrument of punishment. It brought ten plagues upon the Egyptians in Egypt and ten upon the sea. Therefore, let them know that it can (also) effect (beneficent) miracles, as it is written "And your staff with which you smote the Nile, etc." … because of their "murmurings."
(Exodus 17:6) "I am standing there (on the rock) before you": The Holy One Blessed be He (hereby) said to him: Wherever you find a man's footprints, I am there before you.
"and you shall strike into the rock": From here, R. Yossi b. Zimra says: The staff was of (hard) sapphire, it not being written "and you shall strike on the rock, but "and you shall strike into the rock."
(Exodus 17:7) "And he called the name of the place Massah and Merivah." R. Yehoshua says: Moses called it Massah and Merivah, it being written "And he called the name of the place Massah and Merivah." R. Elazar Hamodai says: The L–rd, (who is called "Makom" ("the Place"), called it Massah and Merivah, it being written "And He, the Makom, called it Massah and Merivah" — whence it is seen that the Holy One Blessed be He is called "Makom."
("Merivah") — "because of the riv of the children of Israel": R. Yehoshua says: Israel said: If he is the master ("ribbon" [like "riv"]) of all acts, as He is our Master, we shall know … and if not, we shall not know. R. Eliezer says: They said: If He satisfies our needs, we will serve Him; if not, we will not serve Him. Thus, "because of the riv of the children of Israel, and because of their trying ('nasotham' [like "Massah"]) the L–rd, saying: 'Is the L–rd in our midst or not?'"
(שמות יז,א) ["וַיִּסְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמִּדְבַּר סִין לְמַסְעֵיהֶם עַל פִּי יי, וַיַּחֲנוּ בִּרְפִידִים, וְאֵין מַיִם לִשְׁתֹּת הָעָם."] "וַיִּסְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמִּדְבַּר סִין". לְפִי שֶׁפָּרְשׁוּ מִדִּבְרֵי תוֹרָה, לְפִי כָךְ בָּא הַשּׂוֹנֵא עֲלֵיהֶם, שֶׁאֵין הַשּׂוֹנֵא בָא אֶלָּא עַל הַחֵטְא וְעַל הָעֲבֵירָה.
(Exodus 17:1) "And the entire congregation of the children of Israel journeyed from the desert of Sin … and they encamped in Refidim": (homiletically,) "rafu yadam" ("their hands weakened") in words of Torah. And because Israel grew lax in Torah, Amalek attacked them (viz. 17:8), for the foe comes only as the result of sin and transgression.
(שמות יז,ב) ["וַיָּרֶב הָעָם עִם מֹשֶׁה, וַיֹּאמְרוּ: תְּנוּ לָנוּ מַיִם וְנִשְׁתֶּה! וַיֹּאמֶר לָהֶם מֹשֶׁה: מַה תְּרִיבוּן עִמָּדִי, מַה תְּנַסּוּן אֶת יי?"] "וַיָּרֶב הָעָם עִם מֹשֶׁה", עָבְרוּ עַל שׁוּרַת הַדִּין. דֶּרֶךְ אֶרֶץ, אָדָם כּוֹעֵס בְּתוֹךְ בֵּיתוֹ, אֵין נוֹתֵן עֵינוֹ אֶלָּא בַקָּטוֹן. אֲבָל אֵלּוּ, לֹא נָתְנוּ אֶת עֵינֵיהֶן אֶלָּא בַגָּדוֹל. לְכָךְ נֶאֱמַר: "וַיָּרֶב הָעָם עִם מֹשֶׁה", עָבְרוּ עַל שׁוּרַת הַדִּין.
(17:2) "And the people quarreled with Moses": They transcended the norm. The "norm" (in such a situation) is for a man to grumble in his house for the "benefit" of his younger son, but here, they vented their anger at the highest. Thus, "And the people quarreled (with Moses"). They transcended the norm.
"וַיֹּאמֶר לָהֶם מֹשֶׁה: מַה תְּרִיבוּן עִמָּדִי, מַה תְּנַסּוּן אֶת יי?" אָמַר לָהֶם: כָּל זְמַן שֶׁאַתֶּן מִדַּיְּנִין עִמִּי, אַתֶּם מְנַסִּין לַמָּקוֹם. דָּבָר אַחֵר: אָמַר לָהֶן: כָּל זְמַן שֶׁאַתֶּם מִדַּיְּנִין עִמִּי, הַמָּקוֹם עוֹשֶׂה לָכֶם נִסִּין וּגְבוּרוֹת, וּשְׁמוֹ מִתְגַּדֵּל בָּעוֹלָם.
"And Moses said to them: Why would you quarrel with me?" He said to them: When you quarrel with me, you are trying the L–rd, viz. (Ibid.) "Why would you try the L–rd?" Variantly: Whenever you wrangle with me, the Holy One Blessed be He performs miracles and wonders for you and His name is exalted in the world!
(שמות יז,ג) "וַיִּצְמָא שָׁם הָעָם לַמַּיִם, וַיָּלֶן הָעָם עַל מֹשֶׁה וַיֹּאמֶר: לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם, לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא?" אֲבָל כָּן נָגַע בָּהֶן צִמָּאוֹן.
(Exodus 17:3) "And the people thirsted there for water": Until now thirst did not afflict them, but here, thirst did afflict them.
וּבְמָקוֹם אַחֵר, מַה הוּא אוֹמֵר? (שמות טו,כג) "וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם". לֹא נָגַע בָּהֶן צִמָּאוֹן מִמָּרָה, אֲבָל כָּן נָגַע בָּהֶן צִמָּאוֹן.
What is written elsewhere? (Ibid. 15:23) "And they came to Marah and they could not drink the waters, etc." But here, thirst did afflict them.
"וַיָּלֶן הָעָם עַל מֹשֶׁה וַיֹּאמֶר: לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם, לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא?" מִכָּן הָיָה רַבִּי הוֹשַׁעְיָה אוֹמֵר: נְפַל בֵּיתָה, חַבַּל לְכַוְּתָה!*נְפַל בֵּיתָה, חַבַּל לְכַוְּתָה: נפל הבית, שבר את החלון.
"and the people caviled against Moses, etc.": From here R. Hoshiya says: "If the house falls, woe to the window!"
דָּבָר אַחֵר: הִשְׁווּ בְּהֶמְתָּן לְגוּפָן. אָמְרוּ: בְּהֶמְתּוֹ שֶׁלָּאָדָם הִיא חַיָּיו: אָדָם מְהַלֵּךְ בַּדֶּרֶךְ, אִם אֵין בְּהֶמְתּוֹ עִמּוֹ, מִסְתַּגֵּף הוּא.
(Ibid.) "and my cattle by thirst": They likened their beasts to themselves. They say: "A man's beast is his life." If one goes on the way and his beast is not with him, he suffers.
(שמות יז,ד) "וַיִּצְעַק מֹשֶׁה אֶל יי לֵאמֹר: מָה אֶעֱשֶׂה לָעָם הַזֶּה? עוֹד מְעַט וּסְקָלֻנִי!" לְהוֹדִיעַ שְׁבָחוֹ שֶׁלְּמֹשֶׁה, שֶׁלֹּא אָמַר מֹשֶׁה, הוֹאִיל וְהֵם מִדַּיְּנִין עִמִּי, אֵינִי מְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים, אֶלָּא: "וַיִּצְעַק מֹשֶׁה אֶל יי לֵאמֹר: מָה אֶעֱשֶׂה לָעָם הַזֶּה?" אָמַר מֹשֶׁה לִפְנֵי הַמָּקוֹם: רִבּוֹנִי! בֵּינָךְ לְבֵינָם, אֲנִי הָרוּג! אַתָּה אוֹמֵר לִי: אַל תַּקְפִּיד כְּנֶגְדָּן, (במדבר יא,יב) "כִּי תֹאמַר אֵלַי, שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק", וְהֵן בִּקְּשׁוּ לְהָרְגֵּנִי!
(Exodus 17:4) "and Moses cried out to the L–rd": We are hereby apprised of the eminence of Moses. He did not say: Since they are quarreling with me I will not implore mercy for them, but "And Moses cried out to the L–rd." "saying: What can I do to this people?" Moses said before the Holy One Blessed be He: L–rd of the universe, between You and them I will be killed! And You tell me not to be harsh with them, viz. (Numbers 11:12) "For You say to me: "Bear them in your bosom as a nurse bears a nursling, etc." — when they want to kill me!
כָּן הַמָּקוֹם מֵמִיךְ וּמֹשֶׁה מַגְבִּיהַּ,*מֵמִיךְ=מנמיך. וּבְמָקוֹם אַחֵר הָיָה הַמָּקוֹם מַגְבִּיהַּ וּמֹשֶׁה מֵמִיךְ, כָּעִנְיָן שֶׁנֶּאֱמַר: (שמות לב,י) "וְעַתָּה, הַנִּיחָה לִּי, וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם!" וְאַחֲרָיו מַה הוּא אוֹמֵר? (שמות לב,יא) "וַיְחַל מֹשֶׁה אֶת פְּנֵי יי אֱלֹהָיו וַיֹּאמֶר: לָמָה יי יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה?"
Here the L–rd "lowers" (Himself) and Moses "raises" himself (in protest). And elsewhere the L–rd "raises" (Himself) and Moses "lowers" himself, viz. (Exodus 32:10) "And now leave Me and I will annihilate them, etc.", followed by (Ibid. 11) "And Moses prayed before the L–rd, etc."
(שמות יז,ה) "וַיֹּאמֶר יי אֶל מֹשֶׁה: עֲבֹר לִפְנֵי הָעָם, וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל, וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר, קַח בְּיָדְךָ וְהָלָכְתָּ." עֲבֹר עַל דִּבְרֵיהֶן! רַבִּי יְהוּדָה אוֹמֵר: עֲבֹר מֵהֶן, שֶׁאַתָּה מוֹצִיא לָהֶן אֶת הַמַּיִם! רַבִּי נְחֶמְיָה אוֹמֵר: עֲבֹר עַל חֵטְא שֶׁלָּהֵן! דָּבָר אַחֵר: (שמות יז,ה) "עֲבֹר לִפְנֵי הָעָם", וּדְרָגְשָׁה לֵיהּ יְמַלֵּל.*וּדְרָגְשָׁה לֵיהּ יְמַלֵּל: ומי שאכפת לו ימחה.
(Exodus 17:5) "And the L–rd said to Moses: Pass over, etc.": Pass over (i.e., overlook) their words. R. Yehudah says: Pass by them, for you will find water for them. R. Nechemiah says: Forgive their sin. Variantly: "Pass before the people" and whoever is bothered, let him speak!
"וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל", לְעֵדוּת, שֶׁלֹּא יְהוּ אוֹמְרִין: שֶׁמָּא מַעְיָנוֹת שָׁם!
"and take with you some of the elders of Israel": as testimony that there were no waters there (at the rock) before.
"וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר", מִפְּנֵי הַתַּרְעֹמֶת. וְזֶה אֶחָד מִשְּׁלֹשָׁה דְּבָרִים שֶׁהָיוּ יִשְׂרָאֵל מִתְרַעֲמִין עֲלֵיהֶן, וְהָיוּ אוֹמְרִים: מִינֵי פֻרְעָנוּת הֵן! וְאֵלּוּ הֵן: הַקְּטֹרֶת, וְהָאָרוֹן, וְהַמַּטֶּה.
"And your staff with which you smote the Nile take in your hand, etc.": because of their (seditious) "murmurings." This is one of the three instances where Israel "murmured" against them (the L–rd and Moses) and said: They (the following) are instruments of punishment, (but not of good): the incense, the ark, and the staff.
אָמְרוּ: הַקְּטֹרֶת הַזּוֹ, שֶׁלְּפֻרְעָנוּת הִיא! הִיא הָרְגָה נָדָב וַאֲבִיהוּא, שֶׁנֶּאֱמַר: (ויקרא י,א) "וַיִּקְחוּ בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ, וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת". לְכָךְ יָדְעוּ שֶׁהִיא שֶׁלַּכַּפָּרָה, שֶׁנֶּאֱמַר: (במדבר יז,יב) "וַיִּתֵּן אֶת הַקְּטֹרֶת וַיְכַפֵּר עַל הָעָם."
They said: This incense is an instrument of punishment. It killed Nadav and Avihu, viz. (Leviticus 10:1) "And the sons of Aaron, Nadav and Avihu, took each of them his coal-pan, etc." Therefore, let all of Israel know that it can (also) effect atonement, viz. (Numbers 17:12) "and he put on the incense and he atoned for the people."
אָמְרוּ: הָאָרוֹן הַזֶּה, שֶׁלְסַנְפֵירִינוֹן*סַנְפֵירִינוֹן: sappheirinos: עשוי אבן ספיר. הוּא, שֶׁלְּפֻרְעָנוּת הוּא! הוּא הִכָּה אֶת עֻזָּה וְאַנְשֵׁי בֵית שֶׁמֶשׁ, שֶׁנֶּאֱמַר: (שמואל ב ו,ז) "וַיִּחַר אַף יי בְּעֻזָּה". וּבְאַנְשֵׁי בֵית שֶׁמֶשׁ, אוֹמֵר: (שמואל א ו,יט) "וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ כִּי רָאוּ בַּאֲרוֹן יי, וַיַּךְ בָּעָם שִׁבְעִים אִישׁ חֲמִשִּׁים אֶלֶף אִישׁ, וַיִּתְאַבְּלוּ הָעָם, כִּי הִכָּה יי בָּעָם מַכָּה גְדוֹלָה." לְפִיכָךְ יָדְעוּ שֶׁהוּא שֶׁלִּבְרָכָה, שֶׁנֶּאֱמַר: (שמואל ב ו,יא-יב) "וַיֵּשֶׁב אֲרוֹן יי בֵּית עֹבֵד אֱדֹם הַגִּתִּי שְׁלֹשָׁה חֳדָשִׁים, וַיְבָרֶךְ יי אֶת עֹבֵד אֱדֹם וְאֶת כָּל בֵּיתוֹ. וַיֻּגַּד לַמֶּלֶךְ דָּוִד לֵאמֹר: בֵּרַךְ יי אֶת בֵּית עֹבֵד אֱדֹם וְאֶת כָּל אֲשֶׁר לוֹ, בַּעֲבוּר אֲרוֹן הָאֱלֹהִים, וַיֵּלֶךְ דָּוִד וַיַּעַל אֶת אֲרוֹן הָאֱלֹהִים מִבֵּית עֹבֵד אֱדֹם עִיר דָּוִד בְּשִׂמְחָה."
They said: This ark is an instrument of punishment. It smote the men of Beth Shemesh, viz. (I Samuel 6:19) "And He smote the men of Beth Shemesh because they looked into the ark of the L–rd, etc." And it smote Uzzah, viz. (II Samuel 6:7) "and the wrath of the L–rd burned against Uzzah … and he died there by the ark of G–d." Therefore, let Israel know that it can (also) effect blessing, as it is written (Ibid. 11) "And the ark of the L–rd remained in the house of Oved-Edom the Gittite … and the L–rd blessed Oved-Edom, etc."
אָמְרוּ: הַמַּטֶּה הַזֶּה, שֶׁלְסַנְפֵירִינוֹן הוּא, שֶׁלְּפֻרְעָנוּת הוּא!*סַנְפֵירִינוֹן: sappheirinos: עשוי אבן ספיר. הֵבִיא עֶשֶׂר מַכּוֹת עַל הַמִּצְרִיִּים בְּמִצְרַיִם, וְעֶשֶׂר עַל הַיָּם! לְפִיכָךְ יָדְעוּ שֶׁהוּא שֶׁלְּנִסִּים, שֶׁנֶּאֱמַר: "וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ."
They said: This staff is an instrument of punishment. It brought ten plagues upon the Egyptians in Egypt and ten upon the sea. Therefore, let them know that it can (also) effect (beneficent) miracles, as it is written "And your staff with which you smote the Nile, etc." … because of their "murmurings."
(שמות יז,ו) "הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב, וְהִכִּיתָ בַצּוּר, וְיָצְאוּ מִמֶּנּוּ מַיִם, וְשָׁתָה הָעָם; וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל." אָמַר לוֹ הַמָּקוֹם: כָּל מָקוֹם שֶׁאַתְּ מוֹצֵא רֹשֶׁם רַגְלֵי אָדָם,*רֹשֶׁם רַגְלֵי אָדָם: עקבות. שָׁם אֲנִי לְפָנֶיךָ.
(Exodus 17:6) "I am standing there (on the rock) before you": The Holy One Blessed be He (hereby) said to him: Wherever you find a man's footprints, I am there before you.
"וְהִכִּיתָ בַצּוּר". מִכָּן הָיָה רַבִּי יוֹסֵה בֶּן זִמְרָה אוֹמֵר: הַמַּטֶּה הַזֶּה, שֶׁלְּסַנְפֵירִינוֹן הוּא!*sappheirinos: עשוי אבן ספיר. 'וְהִכִּיתָ עַל הַצּוּר' אֵינוֹ אוֹמֵר כָּן, אֶלָּא "וְהִכִּיתָ בַצּוּר, וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם, וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל."
"and you shall strike into the rock": From here, R. Yossi b. Zimra says: The staff was of (hard) sapphire, it not being written "and you shall strike on the rock, but "and you shall strike into the rock."
(שמות יז,ז) ["וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה, עַל רִיב בְּנֵי יִשְׂרָאֵל, וְעַל נַסֹּתָם אֶת יי לֵאמֹר: הֲיֵשׁ יי בְּקִרְבֵּנוּ, אִם אָיִן?"] "וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מֹשֶׁה קְרָאוֹ 'מַסָּה וּמְרִיבָה', שֶׁנֶּאֱמַר: "וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה". רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: הַמָּקוֹם קְרָאוֹ מַסָּה וּמְרִיבָה, שֶׁנֶּאֱמַר: "וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה". מִכָּן לְבֵית דִּין הַגָּדוֹל שֶׁהוּא קָרוּי מָקוֹם.
(Exodus 17:7) "And he called the name of the place Massah and Merivah." R. Yehoshua says: Moses called it Massah and Merivah, it being written "And he called the name of the place Massah and Merivah." R. Elazar Hamodai says: The L–rd, (who is called "Makom" ("the Place"), called it Massah and Merivah, it being written "And He, the Makom, called it Massah and Merivah" — whence it is seen that the Holy One Blessed be He is called "Makom."
"עַל רִיב בְּנֵי יִשְׂרָאֵל". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אָמְרוּ יִשְׂרָאֵל: אִם יֵשׁ הוּא רִבּוֹן כָּל הַמַּעֲשִׂים, כַּשֵּׁם שֶׁהוּא רִבּוֹן עָלֵינוּ, נֵדַע, וְאִם לָאו, לֹא נֵדַע. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אָמְרוּ: אִם מְסַפֵּק לָנוּ אֶת צָרְכֵנוּ, נַעַבְדֶּנּוּ, וְאִם לָאו, לֹא נַעַבְדֶּנּוּ! לְכָךְ נֶאֱמַר: "עַל רִיב בְּנֵי יִשְׂרָאֵל, וְעַל נַסֹּתָם אֶת יי לֵאמֹר: הֲיֵשׁ יי בְּקִרְבֵּנוּ, אִם אָיִן?" חַסְלַת מַסֶּכְתָּא דְוַיַּסַּע
("Merivah") — "because of the riv of the children of Israel": R. Yehoshua says: Israel said: If he is the master ("ribbon" [like "riv"]) of all acts, as He is our Master, we shall know … and if not, we shall not know. R. Eliezer says: They said: If He satisfies our needs, we will serve Him; if not, we will not serve Him. Thus, "because of the riv of the children of Israel, and because of their trying ('nasotham' [like "Massah"]) the L–rd, saying: 'Is the L–rd in our midst or not?'"