## Chizkuni, Exodus

###### Chizkuni, Exodus 16:1:1
[Chizkuni, Exodus 16:1:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:1:1)

**ויבאו כל עדת בני ישראל** מלמד שלא חסר מהם איש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויבאו כל עדת בני ישראל, “the entire community of Israel arrived, etc.” the unusual formulation is meant to emphasise that since the departure from Egypt until this point not a single Israelite who had left Egypt was found missing.


###### Chizkuni, Exodus 16:1:2
[Chizkuni, Exodus 16:1:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:1:2)

**בחמשה עשר יום לחדש השני** נקטינן ר״‎ח ניסן שבו יצאו ישראל ממצרים חמישי בשבת היה א״‎כ ט״‎ו באייר שבו באו למדבר סין יום שבת היה ונתרעמו על משה ואמר להם בערב תאכלו בשר ובבקר ירד המן אתיא כמאן דאמר אשבת אפקוד אתחומים לא אפקוד לכך לא הקפידו ללכת בו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בחמשה עשר יום לחודש השני “on the fifteenth day of the second month.” We had learned already that the first day of the month of Nissan during which the people left Egypt had occurred on a Thursday. It follows that the 15th day of Iyar the day on which they arrived at the desert of Sin must have been a Sabbath. They used this fact to complain to Moses by wishing they had rather died in Egypt than have had to face the problems they had to contend with [since having become a “free” people. Ed.] Moses reassured them that as soon as the Sabbath was over they would be provided with meat to eat, and that on the following morning they would be given manna. [It had been the day on which the dough/matzot they had taken with them had run out. Ed.] The Talmud in Shabbat folio 87, states that they had left Refidim on a Sabbath, even though they had been given the basic laws of the Sabbath at Marah. [One opinion there claims that the restriction of travelling more than 2000 cubits on the Sabbath away from an inhabited area, was not yet applicable. Ed.]


###### Chizkuni, Exodus 16:2:1
[Chizkuni, Exodus 16:2:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:2:1)

**וילינו כל עדת** כתיב וילונו קרי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וילינו כל עדת, “the entire community complained;” the word: וילינו while written with the letter י after the letter ל is read as if that letter י had been the letter ו.


###### Chizkuni, Exodus 16:3:1
[Chizkuni, Exodus 16:3:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:3:1)

**מותנו ביד ה'** מיתת עצמנו בעתנו ולא יתקצרו ימינו ברעב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מותנו ביד ה, “if we had died directly as an act of Hashem;” they meant that they rather would have died at their appointed time, instead of having had their lives cut short through dying from starvation.


###### Chizkuni, Exodus 16:3:2
[Chizkuni, Exodus 16:3:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:3:2)

**בשבתנו על סיר הבשר** בסעודה, דוגמא וישבו לאכול לחם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בשבתנו על סיר בשר, “when we had been sitting besides a pot of meat.” They did not imply that they actually had meat in Egypt, but that they had adequate food. Another example of where לחם does not literally mean “bread,” but a meal, is found in Genesis 37,25. The same is true for the expression סיר בשר.


###### Chizkuni, Exodus 16:4:1
[Chizkuni, Exodus 16:4:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:4:1)

**לחם מן השמים** ממקום שאין היד שולטת כדי שיהיו עיניהם תלויות אליו תמיד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לחם מן השמים, “bread originating in the celestial regions.” The word שמים, both here and in numerous other instances describes any region in the universe inaccessible to human beings. The expression שמים, “heaven,” is used to remind the people daily that their needs will be met from heaven.


###### Chizkuni, Exodus 16:4:2
[Chizkuni, Exodus 16:4:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:4:2)

**ולקטו דבר יום ביומו** וא״‎ת עד שאתה ממטיר להם לחם דבר יום ביומו תמטיר להם ביום אחד לכמה שנים, תשובה לדבר למען אנסנו הילך בתורתי אם לא אצוה להם לא יותירו ממנו עד בוקר המותיר הרי הוא מחוסר אמנה, ומי שלא יותיר ממנו הרי הוא שומר אמונים, שמי שברא היום ברא פרנסתו. מכאן היה ר׳‎ אלעזר המודעי אומר מי שיש לו לאכול היום ואומר מה אוכל למחר הרי הוא מחוסר אמנה. ד״‎א **הילך בתורתי** אם יעסקו בתורה, שאני מוריד להם מאכל מוכן בלא טורח הרבה ומאחר שכן הוא יש להם לעסוק בתורה תמיד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולקטו דבר יום ביומו, “which they will collect on a daily basis;” if you were to ask why would they not get a large supply all at one time, instead of having to collect it on a daily basis, G-d immediately answers this question before it could even be raised: למען אנסנו הילך בתורותי אם לא, “if the people will live according to My teachings or not. To this end, I will command them not to keep in storage any of the daily quantity of manna overnight, and I will let it go rotten, in order to teach them to have faith that I will supply an additional amount on the next day. Anyone following My instructions not to save any of it for the following day will be considered by Me as having displayed his faith in Me. Consequently R. Elazar of Modi’in said that a person who has enough to eat for one day, and is worried about the morrow, is considered as having displayed lack of faith in Me. Another explanation of הילך בתורותי is: The Israelites have to learn that He Who created the universe also has created the means for His creatures in it to remain alive and well, so they will have the time to devote for learning Torah.


###### Chizkuni, Exodus 16:4:3
[Chizkuni, Exodus 16:4:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:4:3)

**למען אנסנו** אין נסיון גבי הקב״‎ה שכל מה שהיה והוה ועתיד להיות גלוי לפניו, אלא נסהו לפני מדת הדין שהיתה מקטרגת עליהם ועל מדת הרחמים שהיתה מבקשת עליהם רחמים יותר מדאי.**הילך בתורתי** לא יהא פתחון פה למדת הדין לקטרג עליהם ואף לא יהא פתחון פה למדת הרחמים לבקש רחמים יותר מדאי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למען אנסנו, “in order that I may test etc.” As far as the Lord is concerned there is no such thing as testing for a result, since being omniscient He knows all the results beforehand. Whenever the Torah uses this terminology it is to be understood as G-d satisfying the attribute of Justice that what He is about to do is justified in response to an accusation by that attribute against the individual to be tested. Alternately, He uses that means in order to justify denial of a demand for mercy by the attribute of Mercy on behalf of a certain individual when in G-d’s opinion that he has already received more mercy than is due to him. [The author has explained this already in his commentary of G-d ”testing Avraham” before the binding of Yitzchok. Ed.]


###### Chizkuni, Exodus 16:4:4
[Chizkuni, Exodus 16:4:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:4:4)

**ויצא העם ולקטו, והיה ביום הששי, והיה משנה.** מקראות הללו אינן ציווי אלא אמר להם הקב״‎ה כך וכך אני עושה וכך וכך יעשו וכך וכך יארע. והיינו דכתיב לקמן איש אל יותר ממנו וגו'. ויהי ביום הששי לקטו לחם משנה כל נשיאי העדה ויגידו למשה שלא היו מכוונים ללקט אלא כתמול שלשום והם מצאו לחם משנה לכל אחד ואחד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויצא העם ולקטו...והיה ביום השישי...והיה משנה, The people went out and collected;...... and it was on the sixth day.....and there was an amount twice as much as regular; these verses are not part of the commandment, but G-d had told Moses: I shall do such and such, and they will do such and such. The following will occur, i.e. they will find that each had collected an amount appropriate for the requisite needs of the number of members of his family. It happened that on the sixth day the leaders of the people came to Moses to find out why they had each received a double daily portion of manna, although they had only expected to collect the regular amount, not intending to take to their tents more than that.


###### Chizkuni, Exodus 16:5:1
[Chizkuni, Exodus 16:5:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:5:1)

**והכינו את אשר יביאו** לשון הצנעה כמו ויכינו את המנחה עד בא יוסף בצהרים וכן כל הכלים אשר הזניח המלך אחז במלכותו במעלו הכנו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והכינו את אשר יביאו, “let them prepare (for the morrow) that which they shall bring home. The word והכינו does not only mean: “to prepare,” but also to conceal after having prepared something for presenting it at a later date. We find this expression in Genesis 43,25, when the brothers of Joseph, already in his private residence after having been invited for lunch, arranged the gift they had brought with them from their father before revealing it when he came into the house. [Chizkuni adds another example from 2 Chronicles 29:19 in which the word is used in a quite different manner: we have restored all the vessels which King Ahaz had caused to be abandoned.]


###### Chizkuni, Exodus 16:6:1
[Chizkuni, Exodus 16:6:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:6:1)

**ערב וידעתם, ובקר וראיתם** תן האמור של זה בזה ואת של זה בזה וידעתם וראיתם בערב, וראיתם וידעתם בבקר. כיוצא בו דגן בחורים ותירוש ינובב בתולות. שפירושו דגן ותירוש בחורים, ודגן ותירוש אשר ינובב בתולות ועוד הרבה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ערב וידעתם, “by evening you will know; and in the morning you will see;” this sounds somewhat inverted as usually you see something before you know it. Actually, G-d is simply saying that they will see and become conscious of both blessings, meat and bread. We find a similar inverted construction in Zecharyah 9,17: דגן בחורים ותירוש ינובב בתולות, “producing young men like grain, young women like new wine.” The meaning of that verse is: “G-d will enable the young men and virgins to be receiving blessings appropriate to both genders, instead of each sex receiving only what it had hoped to receive.


###### Chizkuni, Exodus 16:7:1
[Chizkuni, Exodus 16:7:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:7:1)

**כי תלונו** כתיב כי תלינו קרי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי תלונו, this word (on this occasion as opposed to verse 2) is spelled with the letter ו in the middle, whereas it is read as if that letter had been a י.


###### Chizkuni, Exodus 16:8:1
[Chizkuni, Exodus 16:8:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:8:1)

**ויאמר משה בתת ה׳‎ לכם** היא האמירה שהתחיל בה, אלא מתוך אריכות הדברים חוזר בה, וכן פי׳‎ ערב וידעתם בתת לכם בערב בשר, ובקר וראיתם בתת לכם לחם בבקר.**לא עלינו תלנתיכם** אתם הסבותם התלונה עלינו כשאמרתם כי הוצאתם אותנו. וגלוי וידוע כי לא אמרתם אלא כלפי מעלה כביכול כאדם המתאונן על השר ומסבב התלונה על המשרת והשר יודע שאין התלונה אלא עליו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאמר משה: בתת ה' לכם, “Moses said: “when Hashem gives you, etc.” this refers to an announcement he had already commenced with in verse 6, but these words have been repeated here as the announcement is longer than usual. The whole announcement is: “in the evening you will know when the Lord will give you meat to eat and in the morning you will see when He gives you bread to satisfy yourselves with, that your complaints should not have been directed at us when you accused us being to blame for your deprivations by saying that we had taken you out of Egypt. You will become aware that your deprivations were caused by G-d and taken care of by Him to teach you several lessons.”Moses reminded the people that when a person has a complaint against a master, he dares not blame the master to his face, but prefers to blame his servant instead.


###### Chizkuni, Exodus 16:11:1
[Chizkuni, Exodus 16:11:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:11:1)

**וידבר ה׳‎ אל משה** וכבר בפרשה שלמעלה דבר ה׳‎ למשה לאמר להם לבנ״‎י כן.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וידבר ה' אל משה, “Hashem spoke to Moses; actually we have been told this already in verse 4. [This may have been repeated as Moses and Aaron had not immediately included what G-d had said concerning the manna on Friday being a double portion. Therefore here we have a stronger command, Hashem being quoted as וידבר instead of the softer ויאמר, Ed.]


###### Chizkuni, Exodus 16:12:1
[Chizkuni, Exodus 16:12:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:12:1)

**בין הערבים תאכלו בשר** וגו׳‎ למדנו דין סעודה שתי פעמים ביום, ערב ובקר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בין הערבים תאכלו בשר וגו, from this verse we learn that basically, the Israelites were to eat a meal twice daily, in the evening and on the morning following.


###### Chizkuni, Exodus 16:13:1
[Chizkuni, Exodus 16:13:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:13:1)

ותעל השלו מתנת השלו לא היתה אלא באותה שעה ולפיכך לקמן בפרשת בהעלותך התאוו תאוה מי יאכילנו בשר ונתן להם פעם שנית כדאיתא בפרש״‎י כי בשני התאוו יותר, אבל המן ירד להם במדבר מ׳‎ שנה דבר יום ביומו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותעל השלו, “the quail appeared;” the gift of quails was a one time occurrence, which explains the people’s complaint in Numbers 11,4 where they craved meat. On that occasion G-d provided them with meat a second time as stated in the Talmud Erchin folio 15. Rashi writes that the demand by the people for meat in their diet described in Numbers was more insistent. The manna was provided by G-d daily for forty years. [After the disastrous results of many people dying from overeating on meat in the second year of their wanderings, and dying as a result, we never hear of such a request again. Ed.]


###### Chizkuni, Exodus 16:14:1
[Chizkuni, Exodus 16:14:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:14:1)

**ותעל שכבת הטל** ותפסוק, כמו אל תעלני בחצי ימי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותעל שכבת טל, “when the daily layer of dew lifted, there was left a flaky substance on the surface of the desert.” The words: ותעל שכבת הטל, are interrupted here to prepare us for what follows. We encounter a similar construction in Psalms 102,25: אל תעלני בחצי ימי, “Do not take me away in the midst of my days.”


###### Chizkuni, Exodus 16:14:2
[Chizkuni, Exodus 16:14:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:14:2)

**שכבת הטל** ירידת הטל כמו ונבלי שמים מי ישכיב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The words: שכבת הטל, (especially with the prefix ה indicating that the dew was a well known phenomenon,) refer to the daily descent previously of that layer of dew; we have a similar construction in Job 38,37: ונבלי שמים מי ישכיב, “who can tilt the “bottles” of the sky?” (a hint at the phenomenon of dew) The root שכב, “to come to rest in a prone condition,” is used in both these verses. (Ibn Era)


###### Chizkuni, Exodus 16:15:1
[Chizkuni, Exodus 16:15:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:15:1)

**מן הוא** מן בלשון מצרי כמו מה בלשון עברי, ושואלין זה לזה מן הוא כלומר מה הוא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מן הוא, in the Egyptian language this word is equivalent to the Hebrew: מה, “what?” People were asking one another about the nature of this layer of a flaky substance above the layer of dew.


###### Chizkuni, Exodus 16:16:1
[Chizkuni, Exodus 16:16:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:16:1)

**זה הדבר אשר צוה ה'** אין לומר דצוה דהכא צווי גמור הוא שלא ילקטו כל אחד ואחד אלא עומר בצמצום, דא״‎כ לא עשו הצווי, שהרי לקחו מן המדה פחות או יותר, והוא אומר ויעשו בני ישראל. אלא צוה דהכא פי׳‎ כמו צוה דויעמוד אישטבלי״‎ר בלע״‎ז חוק הוא, ולמדוד אפי׳‎ אחד לוקט שני עמרים, כשבא בביתו למוד לא ימצא רק עומר מצומצם. ואם חברו לא ילקוט רק חצי עומר כשבא בביתו למוד ימצא עומר שלם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
זה הדבר אשר צוה ה, “this is the subject concerning which Hashem has commanded: “collect some of it!” We must not misunderstand this verse as a commandment to collect ail the manna. We know from what follows that each personregardless of how much he thought he had collectedhad collected only one omer per family member. This is why the Torah could report that the people had fulfilled this command with the words: ויעשו כן בני ישראל, “the Children of Israel did so. The socalled commandment was to be an ongoing commandment valid as long as the manna descended from the celestial regions on a regular basis. The ongoing miracle, in addition to being “heavenly bread,” was that it was meant to be לשובע, “to eat enough to be satiated,” not to gorge oneself. Therefore, even an Israelite who thought that he had collected two omers, upon returning to his tent found that he had collected only one omer. The word צוה here is to be understood just as the word צוה in Psalms 33,9: הוא צוה ויעמוד, “He commanded and it endured.” In other words, the commandment in question had no time limit attached to it. It applied equally in the reverse; if someone had intended to collect only half an omer, and was sure that he had done so, upon measuring it after he came home, he found that he had in fact collected a whole omer.


###### Chizkuni, Exodus 16:18:1
[Chizkuni, Exodus 16:18:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:18:1)

**ולא העדיף המרבה** פשוטו כמשמעו ולא העדיף המרבה שהשליך המותר על המדה והממעיט לא החסיר שחוזר ולוקט כפי המדה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא העדיף המרבה, “these words have to be taken at their face value, i.e. if someone found that he had collected more than an omer he would throw out the excess, and if someone found he had collected less, he went back to gather the balance.


###### Chizkuni, Exodus 16:19:1
[Chizkuni, Exodus 16:19:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:19:1)

**אל יותר** כמו אל יותיר וכן ויוצא העבד כמו ויוציא עמו בששון מוצא רוח מאוצרותיו כמו מוציא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל יותר, “do not leave any over!” The word יותר is word is to be understood as if it had been spelled in the transitive mode אל יותיר. We have other examples of such a formulation, as in Genesis 24,53, where Avraham’s servant Eliezer is described as taking jewelry out of his pocket or luggage, to give to Rivkah, and instead of the Torah writing: ויוציא העבד, it wrote: ויוצא העבד, “which literally translated would mean ”he went out,“ instead of “he took out.” These formulations of the root יצא also occur in the opposite direction as in Psalms 105,43: “He led His people out in gladness, “מוצא רוח מאוצרותיו ויוציא עמו בששון,“ or in Psalms 135 7: מוצא רוח מאורותיו, “He releases the wind from His vaults.”


###### Chizkuni, Exodus 16:21:1
[Chizkuni, Exodus 16:21:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:21:1)

**וילקטו אותו בבקר בבקר** זריזים היו ללקטו בבקר שהרי וחם השמש ונמס ושוב לא יוכלו ללקטו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וילקטו אותו בבקר בבקר, “they collected it morning after morning.” They rose to collect the manna before it started melting when the sun became hot. At that time it was impossible to collect it.


###### Chizkuni, Exodus 16:22:1
[Chizkuni, Exodus 16:22:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:22:1)

**לחם משנה** ממשמע שנא׳‎ לחם משנה איני יודע שהוא שני העמר ומה ת״‎ל **שני העומר לאחד,** שני העמרים ליום המיוחד הוא שבת, לכך הלמ״‎ד בקמ״‎ץ, **לאחד** המבורר המיוחד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לחם משנה, from the expression לחם משנה we can deduce that each person unwittingly collected two omers. Seeing that this is so, why did the Torah have to add the words: “two omers for each person?” The reason is that the second portion of manna collected on that day was destined especially for consumption on the Sabbath, and that is the reason why the letter ל at the beginning of the word לכם has the full vowel kametz under it instead of the semivowel sh’vah which we would have expected.


###### Chizkuni, Exodus 16:22:2
[Chizkuni, Exodus 16:22:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:22:2)

**ויגידו למשה** יראים היו להצניעו עד למחר לפי שכבר קצף משה על המותירים. והוא לא אמר להם מצות עומר בשבת כדי שלא ילקטו כל אחד רק עומר אחד ויבא לשנים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויגידו, “They told;” the people told Moses about this phenomenon as they were afraid that if they were to hide the extra portion until the following morning he would become angry at them, as he had already previously been angry at any of the people who had saved some manna overnight against his warning not to do so. He had not informed them beforehand about the rules governing the manna on the Sabbath in order that they should not go out on the Sabbath eve to collect one omer only to find that they had come with two omers each.


###### Chizkuni, Exodus 16:23:1
[Chizkuni, Exodus 16:23:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:23:1)

**הוא אשר דבר ה'** שאמר למעלה והיה ביום הששי והכינו את אשר יביאו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
הוא אשר דבר ה, “this is precisely what Hashem had said;” Moses refers to what we have read in verse 5 that the people on the Sabbath eve were to prepare the manna in anticipation of eating it on he Sabbath.


###### Chizkuni, Exodus 16:23:2
[Chizkuni, Exodus 16:23:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:23:2)

**ואת כל העדף** על הראוי לשתי סעודות של שחרית וערבית של יום הששי הניחו לכם למשמרת עד הבקר של שבת גזרת מלך שלא יסריח והוא הדין לסעודת מוצאי שבת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואת כל העודף, “and any excess of the regular amount of manna” was intended for the two meals to be consumed on the Sabbath. It was not to be consumed on the night that had already passed. G-d had decreed especially that contrary to what had occurred during the week days, the excess had not become smelly and unfit to eat and worm ridden.


###### Chizkuni, Exodus 16:26:1
[Chizkuni, Exodus 16:26:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:26:1)

**וביום השביעי שבת** מחוסרי אמנה אומרים כי היום והלילה הבא אחריו הוא יום שבת וראיה שלהם שהרי משה אמר שבת היום לה', ולא לילה שעבר גם אמר מחר. והם לא דברו נכונה שהרי מצינו בערב תאכלו מצות עד יום האחד ועשרים לחדש בערב. ואומר מערב עד ערב תשבתו שבתכם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וביום השביעי שבת, “and the seventh day is to be a day of rest called Sabbath; the people who were lacking in faith however, were saying that Friday and the following night were called Sabbath; the proof that this is what they thought is that when Moses upbraided them he says to them: “it is Sabbath today;” the emphasis on the word: “today” is meant as opposed to yesterday and last night. He had also told them on Friday: “tomorrow is the holy day Sabbath you will not find any.” (verse 23) The people who believed that the night follows the day in the Jewish calendar had been wrong all along, as Moses had made plain from the way he described the law concerning the eating of matzo on the Passover festival, that it would be from the evening of the 14/15th of Nissan until the 21st day of the month. In addition he had said to them in Leviticus 23,32 that the Day of Atonement commences on the evening and lasts until the following evening.


###### Chizkuni, Exodus 16:27:1
[Chizkuni, Exodus 16:27:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:27:1)

**ויהי ביום השביעי** לירידת המן ויום השבת היה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי ביום השביעי, “it was on the seventh day;” the seventh day after the manna had descended for the first time. This was a Sabbath (counting from when the Israelites had been given a lunar calendar on the first day of Nissan)


###### Chizkuni, Exodus 16:27:2
[Chizkuni, Exodus 16:27:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:27:2)

**יצאו מן העם ללקט** וחללו את השבת בהוצאת כליהם, וכבר אמר שבתון שבת קדש לה׳‎ מחר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
יצאו מן העם ללקוט, “some of the people left the camp intending to gather in manna;” they desecrated the Sabbath by doing so because they took their containers with them. They had already been told that this day was the day of the Sabbath when Moses had told them: “tomorrow is a holy day to G-d.” (verse 23)


###### Chizkuni, Exodus 16:28:1
[Chizkuni, Exodus 16:28:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:28:1)

**מצותי** על שהותירו ממנו עד בוקר. **ותורתי** שהורה להם טעם שבת דוגמא והודעתי את חוקי האלוקים ואת תורותיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מצותי, “My commandments;” a) they had left over manna for the following day;b) ותורותי, “and My teachings;” they had been given the reason why the Sabbath was to be a day of rest. An example of the use of the word Torah meaning “teachings,” is found in Exodus 18,16: והודעתי את חוקי האלוקים ואת תורותיו, “and I will make known the laws and teachings of G-d.”


###### Chizkuni, Exodus 16:29:1
[Chizkuni, Exodus 16:29:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:29:1)

**אל יצא איש ממקמו** אינו צריך לצאת ממקומו לבקש פרנסת היום שהרי מאתמול הכינותי לו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל יצא איש ממקומו, “None is to leave his place on the seventh day.” There is no need for anyone to leave his home in order to seek his sustenance as I have provided it already yesterday.


###### Chizkuni, Exodus 16:30:1
[Chizkuni, Exodus 16:30:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:30:1)

**וישבתו העם ביום השביעי** משם ואילך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישבתו העם ביום השביעי, “the people remained inactive on the seventh day.” henceforth and forever.


###### Chizkuni, Exodus 16:31:1
[Chizkuni, Exodus 16:31:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:31:1)

**ויקראו שמו מן** לפי שבא בפיהם לומר מן הוא כמו שאמרנו למעלה, נקרא מהיום ההוא והלאה מן, ואמרו יפה כוננו שלא מדעת שהרי מן במקום מה היא. ומן לשון הכנת מזון בלשון עברי כדכתיב וימן להם המלך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקראו שמו ״מן״, “they named it “manna.” The reason was that the first time when they had put it into their mouth they had asked one another: מן הוא. (Exodus 16,15) By naming it thus they meant to say that their first reaction to it at the time had been justified, seeing that it was something no one had ever seen or tasted. Since that time the meaning of that word has been: “preparing food,” as in Daniel 1,5: וימן להם המלך דבר יום ביומו, “the King prepared food for them on a daily basis;”


###### Chizkuni, Exodus 16:31:2
[Chizkuni, Exodus 16:31:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:31:2)

והוא **כזרע גד** לפי שאמר למעלה דק ככפור, וכפור אין לו שיעור פעמים גס פעמים דק, חזר ונתן לו שיעור דוגמא, והמן כזרע גד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והוא כזרע גד, “it was similar to coriander seed;” the Torah had described it in verse 14 as being thin like hoary frost; the frost referred to is distinct by not having definite dimensions, sometimes it is a thicker layer than at other times. והוא כזרע גד, “and it is like coriander seed;” seeing that the Torah had previously described the manna as also being thin, in varying degrees, it wished to compare it also to something else, so that the reader who has never seen it, and is unlikely to ever see it, can get a better mental image of it. It was like the seed of a plant known as coriander. This plant is better known as cilantro (Spanish).


###### Chizkuni, Exodus 16:31:3
[Chizkuni, Exodus 16:31:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:31:3)

**כזרע** הכ״‎ף בשו״‎א והזיי״‎ן בסגול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כזרע, the letter כ has the semivowel sh’va, and the letter ז is vocalised with a segol.


###### Chizkuni, Exodus 16:31:4
[Chizkuni, Exodus 16:31:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:31:4)

**וטעמו כצפיחת בדבש** שאוכלים אותו כמות שהוא אבל להלן כשהוא אומר וטחנו אותו בריחים או דכו במדוכה היה משתנה טעמו לשד השמן.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וטעמו כצפיחית בדבש, its taste resembled a wafer smeared with honey, i.e. it is eaten without further preparation. When we read elsewhere in Numbers 11,8 that its taste was like sweet cake with cream, that described its taste after it had been ground and baked.


###### Chizkuni, Exodus 16:32:1
[Chizkuni, Exodus 16:32:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:32:1)

**[זה הדבר אשר צוה ה'** הוא כבר צוה לעיל רק כאן נאמר].


###### Chizkuni, Exodus 16:35:1
[Chizkuni, Exodus 16:35:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:35:1)

**אל ארץ נושבת** אל ארץ מיושבת שאינה מדבר, כדכתיב ועברתם את הירדן וישבתם בארץ וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל ארץ נושבת, to a land that was inhabited, as opposed to a desert. Compare Deuteronomy 12,7: ועברתם את הירדן וישבתם בארץ וגו', as soon as you cross the river Jordan you will dwell in a land, etc.”


###### Chizkuni, Exodus 16:36:1
[Chizkuni, Exodus 16:36:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:36:1)

**והעמר** שהיו מודדים בו את המן,

**Chizkuni, translated and annotated by Eliyahu Munk:**
והעומר, “and the amount known as omer, etc; omer is the measure of man that they collected every day”.


###### Chizkuni, Exodus 16:36:2
[Chizkuni, Exodus 16:36:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/16:36:2)

**עשרית האיפה הוא** לשון זכר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
עשירת האיפה הוא, It is equivalent to the well known measure eypha, a measure used for measuring grain.