## Ramban on Exodus Chapter 16

###### Ramban on Exodus 16:1:1
[Ramban on Exodus 16:1:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:1:1)

**וַיִּסְעוּ מֵאֵלִים** **וַיָּבֹאוּ וְגוֹ' אֶל מִדְבַּר סִין** אָחַז הַכָּתוּב דֶּרֶךְ קְצָרָה, כִּי בְּנָסְעָם מֵאֵילִים חָנוּ עַל יַם סוּף, "וַיִּסְעוּ מִיַּם סוּף וַיַּחֲנוּ בְּמִדְבַּר סִין" (במדבר לג י יא), כִּי הַמִּדְבָּר הַזֶּה גָּדוֹל, מַגִּיעַ מֵאֵלִים וְעַד סִינַי, וְכַאֲשֶׁר נָסְעוּ מֵאֵלִים חָנוּ עַל יַם סוּף בַּמִּדְבָּר הַהוּא, וְנָסְעוּ מִשְּׂפַת הַיָּם וְנִכְנְסוּ בְּתוֹךְ הַמִּדְבָּר וְעָשׂוּ בּוֹ מַסְּעוֹת דָּפְקָה וְאָלוּשׁ (שם יב יג), וַיִּסְעוּ מֵאָלוּשׁ אֲשֶׁר הוּא בְּמִדְבַּר סִינַי וַיַּחֲנוּ בִּרְפִידִים (שם יד). וְעַל דַּעַת רַבּוֹתֵינוּ (שמו"ר כה ה) הָיָה דְּבַר הַמָּן בְּאָלוּשׁ, כִּי בִּרְאוֹתָם שֶׁהָיוּ חוֹנִים וְנוֹסְעִים וְחוֹנִים בַּמִּדְבָּר בְּדָפְקָה וְאָלוּשׁ וְלֹא יָצְאוּ מִמֶּנּוּ פָּחֲדוּ וְנִתְרַעֲמוּ, וְזֶה טַעַם וַיִּלֹּנוּ בַּמִּדְבָּר, כִּי לֹא הָיְתָה תְּלוּנָה בְּיוֹם בּוֹאָם שָׁם רַק בִּהְיוֹתָם בַּמִּדְבָּר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY TOOK THEIR JOURNEY FROM ELIM, AND ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL CAME UNTO THE WILDERNESS OF SIN. Scripture speaks briefly here, for when they journeyed from Elim, *they pitched by the Red Sea, and they journeyed from the Red Sea, and they pitched in the wilderness of Sin*,²⁷⁷ since this great wilderness extended from Elim to Sinai. Thus, when they travelled from Elim, they camped beside the Red Sea in that wilderness. Then they journeyed from the edge of the sea and entered into the midst of the wilderness, making the stages of Dophkah and Alush,²⁷⁸, Verses 12-13. See Ramban further at beginning of *Seder Yithro* (Note 25) for how this explanation affects a major problem in Torah exegesis as to when Jethro came, i.e., before or after the Giving of the Torah. and then *they journeyed from Alush*, which is in the wilderness of Sinai, *and they pitched in Rephidim*.²⁷⁹, Verse 14.
In the opinion of our Rabbis,²⁸⁰ the manna began falling in Alush. When the Israelites saw that they were journeying and camping in the wilderness — in Dophkah and Alush — and had not come out of it, they became frightened and began murmuring. This is the meaning of the verse, *And they murmured… in the wilderness*,²⁸¹ for they had not murmured when they came there but only after they were there in the wilderness [for an extended period of time].

footnotes:
²⁷⁷ Numbers 33:10-11.
²⁷⁸ Ibid.
²⁷⁹ Ibid.
²⁸⁰ Shemoth Rabbah 25:5.
²⁸¹ Verse 2.


###### Ramban on Exodus 16:1:2
[Ramban on Exodus 16:1:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:1:2)

וְטַעַם **אֲשֶׁר בֵּין אֵלִים וּבֵין סִינָי** לְהַפְרִישׁ בֵּין מִדְבַּר סִין זֶה לְמִדְבַּר צִן הָאַחֵר (במדבר כ א) הַכָּתוּב בְּצָדִ"י, שֶׁבָּאוּ שָׁם בִּשְׁנַת הָאַרְבָּעִים, וַתָּמָת שָׁם מִרְיָם, וּלְכָךְ הִזְכִּיר שָׁם וַיַּחֲנוּ בְמִדְבַּר צִן הִוא קָדֵשׁ (שם לג לו), לְהַפְרִישׁוֹ מִזֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE WILDERNESS OF SIN WHICH IS BETWEEN ELIM AND SINAI. The reason for this [geographic description] is to distinguish between this wilderness of Sin and the other wilderness, Tzin, written with the letter *tzade*, where the Israelites came in the fortieth year [of their stay in the wilderness] *and Miriam died there*.²⁸² This is why Scripture mentions there, *And they pitched in the wilderness of Tzin — the same is Kadesh*,²⁸³, 33:36. in order to differentiate it [from the wilderness of Sin mentioned here].

footnotes:
²⁸² Numbers 20:1.
²⁸³ Ibid.


###### Ramban on Exodus 16:2:1
[Ramban on Exodus 16:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:2:1)

**וַיִּלֹּנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל עַל מֹשֶׁה** הָיָה רָאוּי שֶׁיְּסַפֵּר הַכָּתוּב תְּחִלַּת טַעֲנַת הַתְּלוּנָה כַּאֲשֶׁר אָמַר בְּמָרָה (שמות ט"ו:כ"ד) וּבִרְפִידִים (שמות י"ז:ב') וּבְכָל הַתְּלוּנוֹת, וְיֹאמַר כָּאן וְאֵין בָּשָׂר לֶאֱכֹל וְאֵין לֶחֶם לִשְׂבֹּעַ וַיִּרְעַב הָעָם לַלֶּחֶם. וְרַשִׁ"י כָּתַב (רש"י על שמות ט"ז:א') שֶׁאָמַר הַכָּתוּב **בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי** לְהַפְרִישׁ חֲנָיָה זוֹ, לְפִי שֶׁבּוֹ בַּיּוֹם נִשְׁלְמָה הַחֲרָרָה שֶׁהוֹצִיאוּ מִמִּצְרַיִם וְהֻצְרְכוּ לַמָּן, לְלַמֶּדְךָ שֶׁאָכְלוּ מִשְּׁיָרֵי הַבָּצֵק שִׁשִּׁים וְאַחַת סְעוּדוֹת. וְקַבָּלַת רַבּוֹתֵינוּ הִיא (מכילתא כאן). וְלָזֶה לֹא פֵּרֵשׁ תְּלוּנֹּתָם מִפְּנֵי שֶׁלֹּא הֶאֱרִיךְ בַּנֵּס הַזֶּה הַנַּעֲשֶׂה לָהֶם בַּסֵּתֶר, וּכְבָר כָּתַבְתִּי הַטַּעַם בְּסֵדֶר וַיִּגַּשׁ אֵלָיו (בראשית מו טו). ור"א אָמַר (אבן עזרא על שמות ט"ז:א') כִּי הִזְכִּיר הַכָּתוּב **בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי** לֵאמֹר שֶׁכְּבָר יֵשׁ לָהֶם חֹדֶשׁ יָמִים שֶׁיָּצְאוּ מִמִּצְרַיִם, וְאָכְלוּ הַלֶּחֶם אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם וּמִקְנֵיהֶם כִּי קָהָל רַב הָיוּ, וְזֶה טַעַם הַתְּלוּנָה:
וְעַל דַּעְתִּי הִזְכִּיר הַכָּתוּב **וַיָּבֹאוּ אֶל מִדְבַּר סִין** לְהוֹדִיעַ תְּלוּנָתָם, כִּי בְּבוֹאָם אֶל מִדְבַּר סִין וּכְבָר רָחֲקוּ מִמִּצְרַיִם אָמְרוּ מַה נֹאכַל וּמַה יַסְפִּיק לָנוּ בַּמִּדְבָּר הַגָּדוֹל אֲשֶׁר אֲנַחְנוּ בָּאִים בּוֹ, אוֹ כִּי מִתְּחִלָּה הָיוּ סְבוּרִים שֶׁיָּבֹאוּ אֶל הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם אַחֲרֵי יָמִים מְעַטִּים, וְעַתָּה יֵשׁ לָהֶם חֹדֶשׁ וְעִיר מוֹשָׁב לֹא מָצָאוּ, וְאָמְרוּ כֻּלָּנוּ מֵתִים בַּמִּדְבָּר הַגָּדוֹל שֶׁבָּאנוּ בּוֹ. וְזֶה טַעַם **וַיִּלֹּנוּ עַל מֹשֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר**, כִּי תְּלוּנָתָם מִפְּנֵי הַמִּדְבָּר. וְכֵן אָמְרוּ (שמות ט"ז:ג') **כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כָּל הַקָּהָל הַזֶּה בָּרָעָב**, הִזְכִּירוּ הַמִּדְבָּר וְהַקָּהָל לֵאמֹר כִּי קָהָל גָּדוֹל כָּזֶה יָמוּת בְּלִי סָפֵק בָּרָעָב בַּמִּדְבָּר הַגָּדוֹל הַזֶּה. וְהקב"ה שָׁמַע אֲלֵיהֶם, וְהֵחֵל עַתָּה לַעֲרֹךְ לָהֶם שֻׁלְחָן בַּמִּדְבָּר עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL MURMURED AGAINST MOSES. Scripture should have first narrated the nature of the complaint just as it did in Marah²⁸⁴. and Rephidim,²⁸⁵. and at all other complaints — and stated here first: “and there was no flesh to eat, nor bread for them to the full, and the people were famished for bread.” Now Rashi explained that the reason Scripture specifically mentions [that the date of their arrival in the wilderness of Sin] was *on the fifteenth day of the second month*²⁸⁶ is in order “to make this encampment unique. On that day, there came to an end the provision which the Israelites took along with them from Egypt, and they now needed the manna. It thus informs you that they ate sixty-one meals²⁸⁷ of the remains of the dough [which they had baked in Egypt on the day of the exodus].”²⁸⁸ [Thus far the language of Rashi.] This is a tradition received by our Rabbis,²⁸⁹ and the reason that Scripture did not [first] explain the nature of their complaint was that it had not elaborated on this miracle which was done for them secretively, [i.e., that the remains of the dough furnished sixty-one meals]. And it is as I have already written in *Seder Vayigash* concerning the reason [that Scripture is disposed to be silent on hidden miracles].²⁹⁰
Rabbi Abraham ibn Ezra wrote that Scripture records the date *on the fifteenth day of the second month* in order to explain that a month’s time had already elapsed since their departure from Egypt. In the meantime, they consumed the bread they took out of Egypt as well as their cattle, since they were a great multitude of people. This was the reason for the murmuring.
In my opinion, the reason for their complaint is to be found in the Scriptural expression, *and they came… unto the wilderness of Sin*.²⁸⁶ When they came to that wilderness far away from Egypt, they began saying: “What shall we eat? What will this great wilderness into which we have come supply us with?” It may be that at first they had thought that after a few days they would come to the cities round about them. Now that a month had gone by and *they found no city of habitation*,²⁹¹ they said, “We will all die in the great wilderness into which we have come.” This then is the meaning of the verse, *And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness*, the murmuring being because of the wilderness. And so likewise the people said, *for ye have brought us forth into this wilderness, to put to death this whole assembly by famine*.²⁹² Thus they mentioned “the wilderness’ and “the assembly,” therein stating that a large assembly such as this will undoubtedly die of hunger in this great wilderness. The Holy One, blessed be He, hearkened unto them, and He now began *to prepare a table* for them *in the wilderness*²⁹³ *until they came to a land inhabited*.²⁹⁴

footnotes:
²⁸⁴ Above 15:23-24, And when they came to Marah, they could not drink of the waters of Marah, for they were bitter…. And the people murmured against Moses
²⁸⁵ Further, 17:1-2. And they encamped in Rephidim, and there was no water for the people to drink. And the people strove with Moses
²⁸⁶ Verse 1.
²⁸⁷ The manna first came down on the sixteenth day of Iyar, the second month (see Verse 4), thirty-one days after the exodus. Since two meals are ordinarily eaten daily (see Verse 8), this period required sixty-two meals. The first meal, however, was taken in Egypt on the night of the fifteenth day of Nisan, thus leaving sixty-one meals, which were furnished by the provisions they brought out of Egypt.
²⁸⁸ Above 12:39.
²⁸⁹ Mechilta on Verse 1 here.
²⁹⁰ See Vol. I, pp. 556-558.
²⁸⁶ Verse 1.
²⁹¹ Psalms 107:4.
²⁹² Verse 3.
²⁹³ Psalms 78:19.
²⁹⁴ Further, Verse 35.


###### Ramban on Exodus 16:4:1
[Ramban on Exodus 16:4:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:4:1)

**הִנְנִי מַמְטִיר לָכֶם** אָמַר ר"א (אבן עזרא על שמות ט"ז:ד') כִּי בַּעֲבוּר הֱיוֹתוֹ יוֹרֵד כִּדְמוּת מָטָר מִן הַשָּׁמַיִם יִקָּרֵא מַמְטִיר, וּמָצִינוּ "יַמְטֵר עַל רְשָׁעִים פַּחִים אֵשׁ וְגָפְרִית" (תהלים יא ו), "וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ" (בראשית יט כד). וְאוּלַי הָיוּ בָּאִים עִם הַמָּטָר. וְדַעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ז:ד') שֶׁהוּא לְשׁוֹן יְרִידָה, "הָא אֲנָא מַחֵית": וְיִתָּכֵן שֶׁיִּהְיֶה מֵעִנְיַן "כַּמַּטָּרָא לַחֵץ" (איכה ג יב), אע"פ שֶׁהוּא שֹׁרֶשׁ אַחֵר, כִּי בְּכָל זְרִיקָה אֲשֶׁר תָּבֹא מִלְמַעְלָה יֹאמְרוּ כֵן, וְתִקָּרֵא "מַטָּרָה" עַל שֵׁם שֶׁיַּמְטִיר עָלֶיהָ הַחִצִּים, וְאָמְרוּ (תהלים עח כז) "וַיַּמְטֵר עֲלֵיהֶם כֶּעָפָר שְׁאֵר וּכְחוֹל יַמִּים עוֹף כָּנָף". אוֹ שֶׁיֹּאמַר כֵּן בְּעוֹף הַשָּׁמַיִם כִּי יָרַד עֲלֵיהֶם כַּמָּטָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BEHOLD, I WILL ‘MAMTIR’ (CAUSE TO RAIN) BREAD FROM HEAVEN FOR YOU. Rabbi Abraham ibn Ezra wrote that because the manna came down like rain from heaven, He said *mamtir*, [which is derived from the root *matar* (rain)]. But we find: *‘yamteir’ (He will cause to rain) coals, fire and brimstone;*²⁹⁵ *And the Eternal ‘himtir’ (caused to rain) upon Sodom and upon Gomorrah brimstone and fire*.²⁹⁶ [Brimstone and fire do not come down like rain, and yet Scripture uses the word *matar* with reference to them!] Perhaps in these cases they accompanied the rain of which the term “coming down” may properly be used. Onkelos’ opinion is that *mamtir* just means “cause to bring down,” for he translated: “behold, I will cause to bring down.” [However, it has no connection here with rain, as Ibn Ezra would have it.]
It is possible that the word *mamtir* can be associated with the expression *‘kamatarah’ (as a mark) for the arrow*,²⁹⁷ although they are of different roots.²⁹⁸ (target) is of the root *natar* (keep), since a target is kept in sight and watched. *Mamtir* however is of the root *matar* (rain). Yet, as Ramban concludes, they have a common association, as is explained in the text. Scripture makes use of both terms when speaking of every form of “falling from above.” Thus it is called *matarah* (target) because they come down like arrows [on a target], and it says, *‘vayamteir’ (And He caused to rain) upon them flesh as the dust, and winged fowl as the sand of the seas*.²⁹⁹ It may be that [Scripture does not use the term *mamtir* for every form of “falling from above,” but only] for the fowl of heaven. [Therefore, the term, *vayamteir* in the above — mentioned verse refers only to the winged fowl] because they came down upon them as the rain.

footnotes:
²⁹⁵ Psalms 11:6.
²⁹⁶ Genesis 19:24.
²⁹⁷ Lamentations 3:12.
²⁹⁸ For the word matarah
²⁹⁹ Psalms 78:27.


###### Ramban on Exodus 16:4:2
[Ramban on Exodus 16:4:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:4:2)

**לֶחֶם** בַּעֲבוּר שֶׁיַּעֲשׂוּ מִמֶּנּוּ לֶחֶם כְּמוֹ שֶׁכָּתוּב (במדבר יא ח) "וְעָשׂוּ אוֹתוֹ עוּגוֹת", כִּי כָל פַּת יִקָּרֵא לֶחֶם, לֹא בִּהְיוֹתוֹ מִן הַחִטָּה אוֹ מִן הַשְּׂעוֹרִים בִּלְבַד. וְאָמַר **מַמְטִיר לֶחֶם**, כִּי לִהְיוֹתוֹ לֶחֶם יַמְטִירֶנּוּ לָהֶם, וְכֵן "אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם" (איוב כח ה), וְכֵן "לְהוֹצִיא לֶחֶם מִן הָאָרֶץ" (תהלים קד יד), שֶׁיּוֹצִיא הַחִטָּה שֶׁיַּעֲשׂוּ מִמֶּנָּה לֶחֶם. וְיֵשׁ אוֹמְרִים (הראב"ע וכן הרד"ק כאן ובספר השרשים שרש לחם) **הִנְנִי מַמְטִיר לָכֶם לֶחֶם**, מַאֲכָל, וְכֵן "לֶחֶם אִשֶּׁה" (ויקרא ג טז), "כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב" (שם כא ז), "כִּי תֵשֵׁב לִלְחוֹם אֶת מוֹשֵׁל" (משלי כג א), כֻּלָּם עִנְיַן מַאֲכָל. וְהַנָּכוֹן כִּי "לִלְחוֹם" (שם), לֶאֱכֹל לֶחֶם, וְ"לֶחֶם אֱלֹהֶיךָ" (ויקרא כא ז-ח), כִּנּוּי, שֶׁהוּא סְעוּדָה לֶאֱלֹהֶיךָ כְּלֶחֶם לְאָדָם, כִּי מָצָאנוּ "לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם" (דברים ח ג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BREAD. Because they made bread out of the manna — as it is written, *and they made cakes of it*³⁰⁰ — [Scripture calls it *lechem* (bread)], for every form of bread is called *lechem*, not just those of wheat and barley. It says *cause to rain bread* [although it did not come down in the form of bread, for the meaning thereof is] that He is causing it to come down for them to make it into bread. Similarly: *As for the earth, out of it cometh bread*,³⁰¹ [meaning: “out of it cometh the wheat from which bread is made”]. So also: *To bring forth bread out of the earth*,³⁰² which means that He brings forth the wheat from which people make bread. And some scholars³⁰³. interpret: *Behold, I will cause to rain bread*, meaning food. Similarly: *‘lechem’ of the offering;*³⁰⁴ *For he offereth the ‘lechem’ of thy G-d;*³⁰⁵, 21:8. *When thou sittest ‘lilchom’ with a ruler*³⁰⁶ — all are expressions of food.³⁰⁷ The correct interpretation is that *lilchom*³⁰⁶ means “to eat bread,” and *‘lechem’ of thy G-d*³⁰⁵, 21:8. is a euphemism, meaning that it is “the food” for G-d even as bread is for man, for we find it said, *Man doth not live by bread only*.³⁰⁸

footnotes:
³⁰⁰ Numbers 11:8.
³⁰¹ Job 28:5.
³⁰² Psalms 104:14.
³⁰³ Ibn Ezra, and R’dak in his Sefer Hashorashim, under the root lechem
³⁰⁴ Leviticus 3:16.
³⁰⁵ Ibid.
³⁰⁶ Proverbs 23:1.
³⁰⁷ Thus is the opinion of Ibn Ezra and R’dak (see Note 303). But, continues Ramban, the correct interpretation is, etc.
³⁰⁶ Proverbs 23:1.
³⁰⁵ Ibid.
³⁰⁸ Deuteronomy 8:3.


###### Ramban on Exodus 16:4:3
[Ramban on Exodus 16:4:3](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:4:3)

**לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי** אִם יִשְׁמְרוּ מִצְוֹת הַתְּלוּיוֹת בּוֹ שֶׁלֹּא יוֹתִירוּ מִמֶּנּוּ וְלֹא יֵצְאוּ בְּשַׁבָּת לִלְקֹט. לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ז:ד'). וְאֵינֶנּוּ נָכוֹן, אֲבָל הוּא כְּמוֹ שֶׁאָמַר (שם טז) "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵטִיבְךָ בְּאַחֲרִיתֶךָ", כִּי נִסָּיוֹן הוּא לָהֶם שֶׁלֹּא הָיָה בְּיָדָם מָזוֹן, וְלֹא יִרְאוּ לָהֶם עֵצָה בַּמִּדְבָּר רַק הַמָּן, שֶׁלֹּא יָדְעוּ מִתְּחִלָּה, וְלֹא שָׁמְעוּ מֵאֲבוֹתָם, וְיוֹרֵד לָהֶם דְּבַר יוֹם בְּיוֹמוֹ וְיִרְעֲבוּ אֵלָיו, וְעִם כָּל זֶה שָׁמְעוּ לָלֶכֶת אַחֲרֵי הַשֵּׁם לֹא בַּמִּדְבָּר לֹא מְקוֹם לֶחֶם: וְכָכָה אָמַר לָהֶם עוֹד (שם ח ב) "וְזָכַרְתָּ אֶת כָּל הַדֶּרֶךְ אֲשֶׁר הֹלִיכֲךָ ה' אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לָדַעַת אֶת אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְוֹתָיו אִם לֹא", כִּי הָיָה יָכוֹל לְהוֹלִיכָם בְּדֶרֶךְ הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם, וְהוֹלִיכָם בְּמִדְבַּר נָחָשׁ שָׂרָף וְעַקְרָב (שם טו), וְשֶׁלֹּא יִהְיֶה לָהֶם לֶחֶם רַק מִן הַשָּׁמַיִם דְּבַר יוֹם בְּיוֹמוֹ, לְנַסּוֹתָם וּלְהֵטִיב לָהֶם בָּאַחֲרוֹנָה, שֶׁיַּאֲמִינוּ בּוֹ לְעוֹלָם. וּכְבָר פֵּרַשְׁתִּי עִנְיַן הַנִּסָּיוֹן בְּפָסוּק "וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם" (בראשית כב א). וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ג כד) לָדַעַת כָּל יוֹדֵעַ וּלְנַסּוֹת הֲיֵשׁ תּוֹעֶלֶת בַּעֲבוֹדַת הָאֵל, וְאִם יֵשׁ בָּהּ סִפּוּק צֹרֶךְ אִם לֹא. וְאִם כֵּן הָיָה רָאוּי שֶׁיֹּאמַר "לְמַעַן יְנַסֶּה לָדַעַת": וְהִנֵּה לֹא הִזְכִּיר כָּאן דָּבָר רַק הַמָּן שֶׁהוּא הַלֶּחֶם שֶׁהִמְטִיר לָהֶם, אֲבָל כַּאֲשֶׁר אָמַר לָהֶם מֹשֶׁה (שמות ט"ז:ח') **בְּתֵת ה' לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ**, יָדַעְנוּ כִּי הַכֹּל נֶאֱמַר לוֹ, אֲבָל הַכָּתוּב יְקַצֵּר בַּדְּבָרִים הַנִּכְפָּלִים בְּעִנְיַן הַצִּוּוּי אוֹ בַּסִּפּוּר, כַּאֲשֶׁר הִזְכַּרְתִּי לְךָ פְּעָמִים רַבִּים (לעיל ט יב, י יב, יא א), וּפְעָמִים לֹא יַזְכִּיר הָאֶחָד כְּלָל, דִּכְתִיב בַּפָּרָשָׁה הַזֹּאת (שמות ט"ז:ל"ב) **זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' מְלֹא הָעֹמֶר מִמֶּנּוּ**, וְלֹא נִכְתְּבָה הַצַּוָּאָה כְּלָל, וְכֵן בִּמְקוֹמוֹת רַבִּים: וְעַל דַּעַת הָאוֹמְרִים (הראב"ע) כִּי "לֶחֶם" - כָּל מַאֲכָל, יִתָּכֵן שֶׁיֹּאמַר **הִנְנִי מַמְטִיר לָכֶם לֶחֶם** עַל הַמָּן וְעַל הַשְּׂלָו, כִּי יִתֵּן לָהֶם שְׁאֵלָתָם שֶׁשָּׁאֲלוּ לֶחֶם וּבָשָׂר, וּמֹשֶׁה פֵּרֵשׁ שֶׁיִּהְיֶה הַבָּשָׂר בָּעֶרֶב לֶאֱכֹל וְהַלֶּחֶם בַּבֹּקֶר לִשְׂבֹּעַ כְּדֶרֶךְ כָּל הָאָרֶץ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT I MAY TRY THEM, WHETHER THEY WILL WALK IN MY LAW OR NOT. “I.e., whether they will observe the commandments associated with it, such as [the laws] that they should not leave [a remainder] of it until the morning³⁰⁹ and that they should not go out on the Sabbath to collect it.”³¹⁰ Thus the language of Rashi.
But this is not correct.³¹¹ (“that” or “for the sake of”) — *‘that’ I may try them* — expresses causation in itself, namely, that the manna as such will be their trial, as will be explained, and not the precepts associated with it, as Rashi explained. Rather, the intent [of the trial mentioned here] is as He said, *Who fed thee in the wilderness with manna, which thy fathers knew not; that He might afflict thee, and that He might try thee, to do thee good at thy latter end*.³¹² [The manna itself] was a trial to them, since they had no food in the wilderness and were without recourse to any sustenance except the manna, which they knew not from before and had never heard of from their fathers. Each day’s quantity came down on its day, and they were eagerly desirous for it. Yet with all this, they hearkened to walk after G-d to a place of no food. And so indeed He said to them again, *And thou shalt remember all the way in which the Eternal thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to try thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no*.³¹³, Verse 2. He could have led them by way of *the cities that were round about them*.³¹⁴ Instead, He led them *through the wilderness wherein were serpents, fiery serpents, and scorpions*,³¹⁵ and each day’s quantity of food would come to them only from heaven in order to try them and to do them good at the end so that they would believe in Him forever. I have already explained the matter of “trial” in the commentary on the verse, *And G-d tried Abraham*.³¹⁶
The Rabbi [Moshe ben Maimon] has written in the Moreh Nebuchim³¹⁷ i.e., let every one who desires try and see whether it is useful and sufficient to devote himself to the service of G-d.” [on the verse before us, *That I may try them, whether they will walk in My law or not*, that it means] that “everyone capable of knowledge should know and determine whether there is usefulness in the service of G-d, and whether there is adequate satisfaction in it or not.” But if so, it would have been proper for Him to say, “that *He* may try them to know!”
Now Scripture mentions here only the matter of manna, which was “the bread” which He caused to rain upon them, [and it does not refer to the flesh which He gave them]. However, from that which Moses told them, *This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full*,³¹⁸ we know that everything was told to him. It is only that when a subject is mentioned twice, Scripture shortens it in the report of the command or the narrative, as I have mentioned to you many times.³¹⁹ At times, it omits one — [the command or the narrative] — altogether, such a case being the verse written in this section: *This is the thing which the Eternal hath commanded: Let an omerful of it* [the manna] *be kept throughout your generations*,³²⁰ and the command [of G-d to Moses] is not recorded at all. This is also the case in many places. But in the opinion of those scholars³²¹ who say that *lechem* here means “all food,” it is possible that by saying, *Behold, I will cause to rain ‘lechem,’* the meaning refers to both the manna and to the quail, i.e., that He would fulfill their request for bread and flesh. Moses explained that the flesh would be [available] to eat in the evening, and the bread would be [available] in the morning to the full, as is the customary way.

footnotes:
³⁰⁹ Further, Verse 19.
³¹⁰ Verse 26.
³¹¹ Ramban’s objection seems to be that the word l’ma’an
³¹² Deuteronomy 8:16.
³¹³ Ibid.
³¹⁴ Genesis 35:5.
³¹⁵ Deuteronomy 8:15.
³¹⁶ Genesis 22:1 (Vol. I, p. 275).
³¹⁷ III, 24. Ramban is following Al Charizi’s translation of the Moreh Nebuchim. In Ibn Tibbon’s translation, (as rendered by Friedlander, III, p. 114): “That I may prove them whether they will walk in My law or not;
³¹⁸ Further, Verse 8.
³¹⁹ See above, 10:2 and 11:1.
³²⁰ Further, Verse 32.
³²¹ See above, Note 303.


###### Ramban on Exodus 16:6:1
[Ramban on Exodus 16:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:6:1)

**עֶרֶב וִידַעְתֶּם כִּי ה' הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם** וְלֹא אֲנַחְנוּ הַמּוֹצִיאִים אֶתְכֶם מִשָּׁם כַּאֲשֶׁר אֲמַרְתֶּם **כִּי הוֹצֵאתֶם אוֹתָנוּ** (שמות ט"ז:ג'). **וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד ה'** לֹא נֶאֱמַר זֶה עַל הַכָּבוֹד הַנִּרְאֶה בֶּעָנָן, כִּי בּוֹ בַּיּוֹם הָיָה כְּדַבֵּר לָהֶם אַהֲרֹן וַיִּפְנוּ אֶל הַמִּדְבָּר (שמות ט"ז:י'), וּפֵרֵשׁ רַשִׁ"י (רש"י על שמות ט"ז:ז'), אֶלָּא כָּךְ אָמַר לָהֶם, **עֶרֶב וִידַעְתֶּם** כִּי הַיְּכֹלֶת בְּיָדוֹ לִתֵּן תַּאֲוַתְכֶם וּבָשָׂר יִתֵּן לָכֶם, אַךְ לֹא בְּפָנִים מְאִירוֹת יִתְּנֶנָּה לָכֶם, כִּי לֹא כַּהֹגֶן שְׁאַלְתֶּם אוֹתָהּ וּמִכָּרֵס מְלֵאָה, וְהַלֶּחֶם שֶׁשְּׁאַלְתֶּם לְצֹרֶךְ כַּהֹגֶן, בִּירִידָתוֹ תִּרְאוּ לַבֹּקֶר אֶת כְּבוֹד פָּנָיו שֶׁיּוֹרִידֶנּוּ לָכֶם דֶּרֶךְ חִבָּה בַּבֹּקֶר שֶׁיֵּשׁ שָׁהוּת לַהֲכִינוֹ. וְאֵינוֹ נָכוֹן שֶׁיֹּאמַר **וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד ה'** מִפְּנֵי שֶׁיַּקְדִּים לָהֶם מַתְּנַת הַמָּן בַּבֹּקֶר, כִּי מַה כְּבוֹד ה' בָּזֶה, וְעוֹד שֶׁסָּמַךְ לָזֶה **בְּשָׁמְעוֹ אֶת תְּלוּנוֹתֵיכֶם**:
וְהַמִּדְרָשׁ הַזֶּה לְרַבּוֹתֵינוּ אֵינֶנּוּ בְּפֵרוּשׁ **וּרְאִיתֶם אֶת כְּבוֹד ה'**, אֲבָל אָמְרוּ כֵן מִפְּנֵי שֶׁחָלַק לָהֶם הַפַּרְנָסָה בִּשְׁנֵי עִתִּים מִן הַיּוֹם וְלֹא נָתַן הַכֹּל בַּבֹּקֶר. וְכָךְ אָמְרוּ בַּמְּכִילְתָּא (כאן), "וַיֹּאמֶר מֹשֶׁה בְּתֵת ה' לָכֶם בָּעֶרֶב", מִכָּאן אַתָּה לָמֵד שֶׁבְּפָנִים חֲשׁוּכוֹת נָתַן לָהֶם הַשְּׂלָו, וְהַמָּן שֶׁשָּׁאֲלוּ כַּהֲלָכָה נָתַן לָהֶם בְּפָנִים מְאִירוֹת, כְּלוֹמַר בַּבֹּקֶר: וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות ט"ז:ו') "וּבֹקֶר" נִמְשָׁךְ בַּפָּסוּק הָרִאשׁוֹן כִּי בַּעֲבוּר שֶׁאָמְרוּ **כִּי הוֹצֵאתֶם אוֹתָנוּ** אָמַר שְׁנֵי אוֹתוֹת יַעֲשֶׂה הַשֵּׁם לָכֶם שֶׁתֵּדְעוּ כִּי הוּא הוֹצִיא אֶתְכֶם מִשָּׁם, הָאֶחָד בְּעֶרֶב הַיּוֹם הַזֶּה וְהַשֵּׁנִי לְמָחָר בַּבֹּקֶר וְהָיָה רָאוּי שֶׁיֹּאמַר "עֶרֶב וָבֹקֶר וּרְאִיתֶם כִּי ה' הוֹצִיא אֶתְכֶם", שֶׁאֵין **וּבֹקֶר** דָּבֵק עִם **וּרְאִיתֶם אֶת כְּבוֹד ה'**, כִּי בַּיּוֹם עַצְמוֹ רָאוּ הַכָּבוֹד, וְגַם זֶה אֵינֶנּוּ נִרְאֶה כֵן:
וְהַנָּכוֹן בְּעֵינַי כִּי הָיָה הַפֶּלֶא בַּמָּן גָּדוֹל מְאֹד כִּי הַשְּׂלָו הֵגִיז אוֹתוֹ מִן הַיָּם בְּרוּחַ נָסַע מֵאִתּוֹ כְּדֶרֶךְ הָעוֹלָם, אֲבָל הַמָּן נוֹצַר לָהֶם עַתָּה יְצִירָה חֲדָשָׁה בַּשָּׁמַיִם כְּעִנְיַן מַעֲשֵׂה בְּרֵאשִׁית, וְהוּא מַה שֶׁאָמְרוּ בּוֹ (אבות ה ו) שֶׁנִּבְרָא בֵּין הַשְּׁמָשׁוֹת: וְלָכֵן אָמַר הַכָּתוּב בָּאוֹת אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם בָּעֶרֶב תֵּדְעוּ כִּי הוּא הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם, כִּי יַעֲרֹךְ לָכֶם שֻׁלְחָן בַּמִּדְבָּר, אֲבָל בַּפֶּלֶא הַגָּדוֹל אֲשֶׁר יַעֲשֶׂה לָכֶם בַּבֹּקֶר תִּרְאוּ אֶת כְּבוֹד מַלְכוּתוֹ אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשָׂיו וְכִגְבוּרוֹתָיו, שֶׁבַּגְּדוֹלוֹת וּבַנִּפְלָאוֹת שֶׁיַּעֲשֶׂה הַשֵּׁם יַרְאֶה אֶת כְּבוֹדוֹ, כְּעִנְיָן "לְקַבֵּץ אֶת כָּל הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת כְּבוֹדִי" (ישעיה סו יח) וּכְתִיב (שם יט) "וְהִגִּידוּ אֶת כְּבוֹדִי", וְכֵן רַבִּים. וְכֵן הוּא דַּעַת אוּנְקְלוֹס שֶׁאָמַר וְתִחְזוֹן יָת יְקָרָא דַּה', וְלֹא תִּרְגֵּם בּוֹ "וְאִתְגְּלִי":
וְדַע כִּי יֵשׁ בַּמָּן עִנְיָן גָּדוֹל, רְמָזוּהוּ רַבּוֹתֵינוּ בְּמַסֶּכֶת יוֹמָא (עה:) "לֶחֶם אַבִּירִים אָכַל אִישׁ" (תהלים עח כה), לֶחֶם שֶׁמַּלְאֲכֵי הַשָּׁרֵת אוֹכְלִין, דִּבְרֵי ר' עֲקִיבָא. אָמַר לוֹ ר' יִשְׁמָעֵאל, טָעִיתָ, וְכִי מַלְאֲכֵי הַשָּׁרֵת אוֹכְלִין לֶחֶם, וַהֲלֹא כְּבָר נֶאֱמַר (דברים ט ט) "לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי", אֶלָּא לֶחֶם אַבִּירִים, לֶחֶם שֶׁנִּבְלַע בָּאֵיבָרִים. וְהָעִנְיָן הַזֶּה שֶׁאָמַר רַבִּי עֲקִיבָא הוּא, שֶׁקִּיּוּם מַלְאֲכֵי הַשָּׁרֵת בְּזִיו הַשְּׁכִינָה, וְכֵן דָּרְשׁוּ (שמו"ר לב ד) "וְאַתָּה מְחַיֶּה אֶת כֻּלָּם" (נחמיה ט ו), מְחַיֶּה לְכֻלָּם. וְעָלָיו נֶאֱמַר (קהלת יא ז) "וּמָתוֹק הָאוֹר", שֶׁיַּשִּׂיגוּ בּוֹ בָּאוֹר טוּב טַעַם. וְהַמָּן הוּא מִתּוֹלֶדֶת הָאוֹר הָעֶלְיוֹן שֶׁנִּתְגַּשֵּׁם בִּרְצוֹן בּוֹרְאוֹ יִתְבָּרַךְ (זוהר בלק ר"ח.), וְנִמְצָא שֶׁאַנְשֵׁי הַמָּן וּמַלְאֲכֵי הַשָּׁרֵת נִזּוֹנִין מִדָּבָר אֶחָד. וְר' יִשְׁמָעֵאל תְּפָשׂוֹ מִפְּנֵי שֶׁקִּיּוּמָם אֵינוֹ בְּדָבָר הַמִּתְגַּשֵּׁם מִתּוֹלֶדֶת הָאוֹר שֶׁהֲרֵי קִיּוּמָם בָּאוֹר הָעֶלְיוֹן עַצְמוֹ. וּמִפְּנֵי זֶה הָיוּ מוֹצְאִים טַעַם בַּמָּן מִכָּל מַה שֶׁיִּרְצוּ, כִּי הַנֶּפֶשׁ בְּמַחְשַׁבְתָּהּ תִּדְבַּק בָּעֶלְיוֹנִים וְתִמְצָא מָנוֹחַ חַיִּים וְתָפֵק רָצוֹן מִלְּפָנָיו (ע"פ משלי ח לה): וְאָמְרוּ בַּמְּכִילְתָּא (שמות ט"ז:כ"ה) הַיּוֹם אֵין אַתֶּם מוֹצְאִים אוֹתוֹ אֲבָל אַתֶּם מוֹצְאִים אוֹתוֹ לָעוֹלָם הַבָּא. וְזֶה יִסְבֹּל שְׁנֵי פֵּרוּשִׁים, שֶׁנֹּאמַר שֶׁיִּהְיֶה בִּבְנֵי הָעוֹלָם הַבָּא מִי שֶׁלֹּא הִגִּיעָה מַעֲלָתָם לֵהָנוֹת תָּמִיד מִזִּיו הַשְּׁכִינָה, וְיִהְיֶה קִיּוּמָם בְּדָבָר הַמִּתְגַּשֵּׁם מִן הַזִּיו הַהוּא, כְּמַעֲלַת דּוֹר הַמִּדְבָּר שֶׁהִשִּׂיגוּ לְזִיו הַשְּׁכִינָה בַּיָּם, כְּמוֹ שֶׁאָמְרוּ (במכילתא לעיל טו ב) רָאֲתָה שִׁפְחָה עַל הַיָּם מַה שֶּׁלֹּא רָאָה יְחֶזְקֵאל הַנָּבִיא, וּמֵאוֹתָהּ שָׁעָה נִתְעַלֵּית נַפְשָׁם לְהִתְקַיֵּם בְּתוֹלְדוֹתָיו שֶׁהוּא הַמָּן:
וְיוֹתֵר נָכוֹן שֶׁרָמַז הַכָּתוּב לְדִבְרֵי ר' אֶלְעָזָר בֶּן חֲסַמָּא בְּמִלַּת "הַיּוֹם" שֶׁבְּנֵי הָעוֹלָם הַבָּא יִהְיֶה קִיּוּמָם בִּיסוֹד הַמָּן שֶׁהוּא הַזִּיו הָעֶלְיוֹן, כְּמוֹ שֶׁאָמְרוּ (ברכות יז) אֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּה אֶלָּא צַדִּיקִים יוֹשְׁבִים וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְהֵן נֶהֱנִין מִזִּיו הַשְּׁכִינָה. וּבְנֵי הָעוֹלָם הַבָּא יִתְקַיְּמוּ בַּהֲנָאָתָן מִזִּיו הַשְּׁכִינָה בְּהִדָּבְקָם בּוֹ בָּעֲטָרָה שֶׁבְּרֹאשָׁם. וְהָעֲטָרָה הִיא הַמִּדָּה הַנִּקְרֵאת כֵּן שֶׁאָמַר בָּהּ הַכָּתוּב (ישעיה כח ה) "יִהְיֶה ה' צְבָאוֹת לַעֲטֶרֶת צְבִי", וּבָהּ נֶאֱמַר (שה"ש ג יא) "בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ". וְרָמְזוּ עַל קִיּוּם בְּנֵי הָעוֹלָם הַבָּא, וְרָמְזוּ עַל עִקַּר הַמָּן: וְאָמַר הַכָּתוּב (תהלים עח כג-כה) "וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח, וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן שָׁמַיִם נָתַן לָמוֹ, לֶחֶם אַבִּירִים אָכַל אִישׁ", וְכֵן אָמַר (שם קה מ) "וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם" שֶׁנִּרְאֶה מִזֶּה שֶׁיִּהְיֶה הַדָּגָן הַזֶּה בַּשָּׁמַיִם וְהוֹרִידוֹ לָהֶם בִּפְתִיחַת דְּלָתָיו, וְהוּא מַה שֶׁפֵּרַשְׁתִּי שֶׁנִּתְגַּשֵּׁם הָאוֹר, כִּי בָּאוֹר הָעֶלְיוֹן יֹאמַר הַכָּתוּב כַּלָּשׁוֹן הַזֶּה "נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים" (יחזקאל א א) אוֹ שֶׁכְּבָר הָיָה בַּשָּׁמַיִם, כְּמַאֲמָרָם (אבות ה ו) שֶׁנִּבְרָא בֵּין הַשְּׁמָשׁוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AT EVEN, THEN YE SHALL KNOW THAT THE ETERNAL HATH BROUGHT YOU OUT FROM THE LAND OF EGYPT. “And it is not we. [i.e., Moses and Aaron] who have taken you out from there, as you have said, *for ye have brought us forth*.”³²² 7. AND IN THE MORNING, THEN YE SHALL SEE THE GLORY OF THE ETERNAL. This does not refer to G-d’s Glory that appeared in the cloud, [mentioned further in Verse 10], for that occurred [later] in the day when Aaron spoke to them, *and they looked toward the wilderness and, behold, the Glory of the Eternal appeared in the cloud*.³²³ “But,” commented Rashi, “thus did Moses say to them: *At even, then ye shall know* that His hand has the power to give you your desire, and He will give you flesh. He will not, however, give it to you with ‘a bright countenance,’ since you were improper in asking for it, [inasmuch as one can exist without meat]. Besides, you asked for it out of a full stomach, [i.e., while still having cattle which you took along with you from Egypt]. But as regards the bread for which you properly asked out of necessity, when it falls in the morning, you will see the Glory of His countenance, as He will bring it down for you in a manner indicative of love, i.e., in the morning, while there is yet time to prepare it.”³²⁴ (Verse 13) when there was not much time to prepare it. It was thus given, as the Mechilta — quoted by Ramban — said further on, *b’panim chasheichoth* (with a ‘dark countenance’), or as Rashi puts it, *lo b’panim me’iroth* (not with a ‘bright countenance’).
But it is not correct to interpret the expression, *and in the morning, then ye shall see the Glory of the Eternal* as applying to the gift of the manna because He gave it to them early in the morning. What *Glory of the Eternal* is made manifest in this? Moreover, how does it logically connect with the phrase following it, *for that He hath heard your murmurings?* And this Midrash of our Rabbis, [which Rashi mentions, i.e., that there was a difference in the ways the manna and the quail were given to them], is not like a comment upon the expression, *then ye shall see the Glory of the Eternal*. Instead, the Rabbis said it [as an explanation of the fact] that He apportioned their sustenance twice a day and did not distribute all of it in the morning. Thus the Rabbis said in the Mechilta:³²⁵ “*And Moses said: ‘This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full.’* From here, you learn that He gave them the quail with ‘a dark countenance.’ The manna, however, which they were justified in requesting, He gave them with ‘a bright countenance.’” That is to say, in the morning.
Rabbi Abraham ibn Ezra wrote that the expression, *and in the morning*, etc., [beginning in Verse 7], is a continuation of the previous verse. [It constitutes Moses’ answer to] what the Israelites had said, *for ye have brought us forth*³²⁶ from Egypt. Moses replied: “G-d will now show two signs for you so that you may know that it was He Who brought you out from there. One, [the quail] will come in the evening of this day, and the other, [the manna] will come tomorrow in the morning.” And, [continued Ibn Ezra], it would have been proper for Scripture to say: “At even, and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The expression *in the morning* is not connected with *then ye shall see the Glory of the Eternal*, since they saw the Glory [later] on that day [and not in the following morning].³²⁷. (7) *And in the morning, then ye shall see the Glory of the Eternal*. According to Ibn Ezra’s interpretation, the expression of Verse 7, *and in the morning*, is to be understood together with *at even* (of Verse 6), thus: “at even and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The phrase, *and in the morning*, cannot be connected with *then ye shall see the Glory of the Eternal*, for as narrated in Verses 9-10, the Glory of the Eternal appeared that very same day, and not in the following morning. Ramban will further refute this explanation of Ibn Ezra on the basis of the fact that after all, the verses are not written in the way Ibn Ezra would transpose them. His own exposition will then follow. But this interpretation too does not appear to be correct.³²⁸
The correct interpretation appears to me to be that the wonder inherent in the manna was extremely great, whereas He brought the quail in from the sea by a wind which came from Him.³²⁹ The manna, however, was created for them now; [it was] a new creation in heaven, similar to the process of [the original] Creation. This is the intent of what the Rabbis have said with respect to the manna, i.e., that it was created on the sixth day of creation between sundown and nightfall.³³⁰ This is why Scripture said: “By the sign He will perform for you on the coming night, you will know that He brought you out from the land of Egypt, since He prepared *a table in the wilderness* for you.³³¹ But by the great wonder He will do for you in the morning, you will see the Glory of His kingdom, *for what god is there in heaven or on earth that can do according to* His *works and according to* His *mighty acts?*”³³² By the great and marvellous things that G-d does, He shows His Glory, similar to that which is written, *I will gather all nations, and all tongues, and they shall come, and shall see My Glory*.³³³ It is further written [there], *and they shall declare My Glory*,³³⁴, Verse 19. and there are many other verses similar to this effect. So also is the opinion of Onkelos who rendered [the verse here]: “and you will *see* the Glory of G-d.” He did not translate it, “and [the Glory of G-d] will be made manifest.”³³⁵ the Glory of G-d,” his reference is to the great and wonderful deed G-d will do for them through the manna.
Know that the subject of the manna involves a great matter.³³⁶ Our rabbis have alluded to it in Tractate Yoma:³³⁷ “*Man did eat bread of ‘abirim’ (the mighty)*,³³⁸. i.e., bread which the ministering angels eat! These are the words of Rabbi Akiba. Rabbi Yishmael said to him, ‘You have made a mistake. Do the ministering angels indeed eat bread? Has it not been said [by Moses], *I did neither eat bread nor drink water?*³³⁹ Rather, *the bread of ‘abirim’* means bread which was absorbed in the *eivarim* (limbs).’”³⁴⁰
The purport of Rabbi Akiba’s words is that the existence of the ministering angels is sustained by the Divine Glory. And so the Rabbis interpreted:³⁴¹ “*And Thou ‘m’chayeh’ (preservest) them all*³⁴² [means] He gives food (*‘michyah’*) to you all.” It is with reference to this that it is said, *And the light is sweet*,³⁴³ since through the Light, they perceive good discernment. Now the manna was a product of that Higher Light which became tangible by the will of its Creator, blessed be He, and thus [according to Rabbi Akiba], both the people who ate the manna and the ministering angels were sustained by the same substance. But Rabbi Yishmael criticized him, since the existence of the ministering angels is not dependent upon something tangible evolving from the Light. Their existence is by means of the Higher Light itself.
It was for this reason, [i.e., the heavenly origin of the manna], that the Israelites found in the manna every flavor they desired. The rational power of the soul causes it to cleave to the higher worlds, thus finding restful life and obtaining His favor.³⁴⁴
And thus the Rabbis have said in the Mechilta:³⁴⁵. This teaching is that of Rabbi Eleazar Chisma. Ramban will later refer to it by name. “Today, [i.e., in this world], you will not find it, but you will find it in the World to Come.” This text [of the Mechilta] can support two explanations. We may say that among those [inheriting eternal life] in the World to Come,³⁴⁶ (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the *olam haneshamoth* (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In *olam haba*, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in *Seder Va’eira*. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). there will be some who have not achieved that high status of sustaining themselves steadily by the Divine Glory. Their existence will be made possible by something tangible evolving from that Glory, like the status of the generation of the wilderness who attained [the beholding of] the Divine Glory at the Red Sea, just as the Rabbis have said:³⁴⁷ “A maidservant saw at the sea what the prophet Ezekiel³⁴⁸ never saw.” From that time onward, their souls were elevated to be able to exist by the product [of the Divine Glory], which was the manna.
A more correct interpretation is that in the word *today* — [Verse 25: *‘Today’ ye shall not find it in the field*] — Scripture is alluding according to the words of Rabbi Eleazar Chisma,³⁴⁹ that those [inheriting eternal life in] the World to Come³⁴⁶ (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the *olam haneshamoth* (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In *olam haba*, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in *Seder Va’eira*. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). will exist by the substance of the manna which is the Higher Glory, just as the Rabbis have said:³⁵⁰ “[In the World to Come] there will be neither eating nor drinking. Rather, the righteous [of the World to Come] will sit with their crowns on their heads and enjoy the Divine Glory.” [This means] that those [inheriting] the World to Come will exist by their enjoyment of the Divine Glory, which will cleave to the crowns upon their heads. “The crown” is the attribute so named by Scripture when it says, *In that day shall the Eternal of hosts be for a crown of Glory*.³⁵¹ And it is with reference to it that it is said, *Even upon the crown wherewith his mother hath crowned him*.³⁵² Thus [the verses] allude to the manner in which the righteous inheriting the World to Come will be sustained, the hint being to the substance of the manna.
Now Scripture says, *And He commanded the skies above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven. Man did eat the bread of the mighty*,³⁵³ and it further says, *And He gave them in plenty the bread of heaven*.³⁵⁴, 105:40. From this, it appears that this “corn” is in heaven, and He caused it to come down for them by opening its doors. The intent thereof is, as I have explained, that the [Higher] Light was made tangible [and assumed the form of the manna], for it is of the Higher Light that Scripture speaks in this language, [such as]: *the heavens were opened, and I saw visions of G-d*.³⁵⁵ It may be that the manna was already existing in the heavens [in the form in which it came down], just as the Rabbis have said³³⁰ that it was created on the sixth day of creation between sundown and nightfall.

footnotes:
³²² Above, Verse 3.
³²³ Further, Verse 10.
³²⁴ In the printed Rashi text, it concludes: “and there shall be dew above it and dew below it as though it were packed in a chest.” The quail, on the other hand, came down at even
³²⁵ Mechilta on Verse 8.
³²⁶ Verse 3.
³²⁷ To grasp the boldness of Ibn Ezra’s explanation, one must note the following sequence of language in the two verses: (6) And Moses and Aaron said… At even, then ye shall know that the Eternal hath brought you out from the land of Egypt
³²⁸ See end of above Note.
³²⁹ Numbers 11:31.
³³⁰ Aboth 5:6.
³³¹ See Psalms 78:19.
³³² Deuteronomy 3:24.
³³³ Isaiah 66:18.
³³⁴ Ibid.
³³⁵ Had Onkelos translated “and the Glory of G-d will be made manifest,” it would have comprised Onkelos’ effort to remove any implication of G-d’s corporeality. But now that he translated, “and you will see
³³⁶ “Matter.” In the Ricanti quoting Ramban: “secret.”
³³⁷ Yoma 75b.
³³⁸ Psalms 78:25. A reference to the manna which the Israelites ate in the wilderness. The question arises about the meaning of the word abirim
³³⁹ Deuteronomy 9:9.
³⁴⁰ See Vol. I, p. 76, on the fruits of the Garden of Eden.
³⁴¹ Shemoth Rabbah 32:4.
³⁴² Nehemiah 9:6.
³⁴³ Ecclesiastes 11:7.
³⁴⁴ See Proverbs 8:35.
³⁴⁵ Mechilta on Verse 25: Today ye shall not find it in the field
³⁴⁶ Ramban clearly uses the concept of olam haba
³⁴⁷ Mechilta 15:2.
³⁴⁸ Reference is to Ezekiel, Chapter 1. In our Mechilta it states, “Isaiah and Ezekiel.” See Isaiah 6:1-6. Rashi (above. 15:2) just has: “prophets.”
³⁴⁹ See above, Note 345.
³⁴⁶ Ramban clearly uses the concept of olam haba
³⁵⁰ Berachoth 17a.
³⁵¹ Isaiah 28:5.
³⁵² Song of Songs 3:11.
³⁵³ Psalms 78:23-25.
³⁵⁴ Ibid.
³⁵⁵ Ezekiel 1:1.
³³⁰ Aboth 5:6.


###### Ramban on Exodus 16:7:1
[Ramban on Exodus 16:7:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:7:1)

**וְנַחְנוּ מָה כִּי תַלִּינוּ** אָמַר רַבִּי אַבְרָהָם (אבן עזרא על שמות ט"ז:ז') וְנַחְנוּ מַה בְּיָדֵינוּ לַעֲשׂוֹת, כִּי לֹא עָשִׂינוּ רַק מָה שֶׁצִּוָּנוּ. וְאֵינֶנּוּ כֵן, אֲבָל הוּא כְּמוֹ "מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ" (תהלים ח ה), "מָה אָדָם וַתֵּדָעֵהוּ" (שם קמד ג), "כִּי בַמֶּה נֶחְשָׁב הוּא" (ישעיה ב כב). וְזֹאת דֶּרֶךְ עֲנָוָה, כִּי מָה אֲנַחְנוּ שֶׁתְּלִיתֶם עָלֵינוּ שֶׁהוֹצֵאנוּ אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, הֵן אֲנַחְנוּ אֵין וּפָעֳלֵנוּ הֶבֶל, וְ**לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל ה'**, הוּא הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לֹא אֲנַחְנוּ. וּבַמְּכִילְתָּא (כאן), וְכִי מָה אֲנַחְנוּ סְפוּנִים שֶׁאַתֶּם עוֹמְדִים וּמִתְרַעֲמִים עָלֵינוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHAT ARE WE, THAT YE MURMUR AGAINST US. Rabbi Abraham ibn Ezra explained it as meaning: “And what power to act is there in our hands? We have only carried out what we have been commanded.” But this is not so. Rather, the sense of the verse here is similar to: *What is man, that Thou art mindful of him?*³⁵⁶ *Eternal, what is man that Thou takest knowledge of him?*³⁵⁷, 144:3. *For how little is he* [man] *to be accounted!*³⁵⁸ And this [verse here] is an expression of humility. “For what are we that you should attribute us with bringing you out from the land of Egypt? Behold we are nothing, and our work is vanity.³⁵⁹, 41:24. And *your murmurings are not against us, but against the Eternal*.³⁶⁰ It is He Who has brought you out from the land of Egypt, not we.” And in the Mechilta we find.³⁶¹ “[They said to them]: ‘Are we so distinguished that you arise and murmur against us?’”³⁶² is one of humility, as explained.

footnotes:
³⁵⁶ Psalms 8:5.
³⁵⁷ Ibid.
³⁵⁸ Isaiah 2:22.
³⁵⁹ See ibid.
³⁶⁰ Verse 8.
³⁶¹ Mechilta on the verse here.
³⁶² This bears out Ramban’s interpretation that the expression, and what are we?


###### Ramban on Exodus 16:8:1
[Ramban on Exodus 16:8:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:8:1)

**בְּתֵת ה' לָכֶם בָּעֶרֶב בָּשָׂר** יְפָרֵשׁ מַאֲמָרוֹ הָרִאשׁוֹן, **כִּי בְּתֵת ה' לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וִידַעְתֶּם כִּי ה' הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם**, וּבְתִתּוֹ לָכֶם **לֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ וּרְאִיתֶם אֶת כְּבוֹד ה'**:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND MOSES SAID: THIS SHALL BE, WHEN THE ETERNAL SHALL GIVE YOU IN THE EVENING FLESH. Moses is explaining his first statement, [recorded above in Verses 6-7]: *When the Eternal shall give you in the evening flesh to eat, then ye shall know that the Eternal hath brought you out from the land of Egypt;*³⁶³ and when *He shall give you in the morning bread to the full, then ye shall see the Glory of the Eternal*.³⁶⁴

footnotes:
³⁶³ Above, Verse 6.
³⁶⁴ Verse 7.


###### Ramban on Exodus 16:12:1
[Ramban on Exodus 16:12:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:12:1)

**שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵיהֶם לֵאמֹר בֵּין הָעַרְבַּיִם** זֶה הַדִּבּוּר כְּבָר אֲמָרוֹ מֹשֶׁה לְיִשְׂרָאֵל (שמות ט"ז:ח'), אֲבָל נִשְׁנָה בַּעֲבוּר שֶׁאָמַר **שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל**, כִּי מִתְּחִלָּה אָמַר (שמות ט"ז:ד') **הִנְנִי מַמְטִיר לָכֶם לֶחֶם**, כְּעוֹשֶׂה עִמָּהֶם חֶסֶד בִּרְצוֹנוֹ אוֹ לִזְכוּתָם, וְעַתָּה הִגִּיד כִּי נֶחְשָׁב לָהֶם לְעָוֹן, וּבַעֲבוּר הַתְּלוּנָה יַעֲשֶׂה עִמָּהֶם כֵּן כְּדֵי שֶׁיֵּדְעוּ בּוֹ כִּי אֲנִי ה' אֱלֹהֵיכֶם, כִּי עַד עַתָּה אֵינְכֶם מַאֲמִינִם בַּה' אֱלֹהֵיכֶם, עַל כֵּן אַתֶּם מִתְלוֹנְנִים עַל נְבִיאָיו: וְיִתָּכֵן שֶׁמִּתְּחִלָּה לֹא הִבְטִיחָם לִהְיוֹת לָהֶם הַמָּן כָּל יְמֵי הַמִּדְבָּר, וְהָיוּ חוֹשְׁבִים אוּלַי יִהְיֶה לְיוֹם אֶחָד אוֹ לִשְׁנַיִם בִּהְיוֹתָם בַּמָּקוֹם הַהוּא, וּבְנָסְעָם מִשָּׁם יָבֹאוּ אֶל מְקוֹם לֶחֶם, וְעַתָּה אָמַר לָהֶם **בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר** תָּמִיד וּבְכָל בֹּקֶר יִשְׂבְּעוּ לֶחֶם כָּל יְמֵי הַמִּדְבָּר:
וְכֵן דַּעַת רַבּוֹתֵינוּ שֶׁהָיָה הַשְּׂלָו עִמָּהֶם מִן הַיּוֹם הַהוּא וָהָלְאָה כְּמוֹ הַמָּן, וְכֵן נִרְאֶה, כִּי עַל שְׁנֵי הַדְּבָרִים נִתְלוֹנְנוּ וּבִשְׁנֵיהֶם שָׁמַע אֶת תְּלוּנָתָם וְתַאֲוָתָם יָבִיא לָהֶם, כִּי מַה יִּתֵּן לָהֶם וּמַה יּוֹסִיף לָהֶם בָּשָׂר לְיוֹם אֶחָד אוֹ לִשְׁנַיִם, וְהַפָּרָשָׁה שֶׁתְּפָרֵשׁ וְתַאֲרִיךְ בְּעִנְיַן הַמָּן, כִּי כָל מַעֲשָׂיו הֵם נִפְלָאִים, וּתְקַצֵּר בְּעִנְיַן הַשְּׂלָו, **וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו** (פרק יג), כִּי הוּא בְּנֹהַג שֶׁבָּעוֹלָם: וְעִנְיַן הַשְּׂלָו הַשֵּׁנִי בְּקִבְרוֹת הַתַּאֲוָה (במדבר יא לא), כִּי לֹא בָּא לָהֶם מִמֶּנּוּ עַתָּה לִשְׂבֹּעַ כַּאֲשֶׁר יֹאמַר בְּכָאן תָּמִיד (בפסוקים ח יב) **בָּשָׂר לֶאֱכֹל וְלֶחֶם לִשְׂבֹּעַ**. וְיִתָּכֵן שֶׁהָיוּ גְּדוֹלֵיהֶם לוֹקְטִין אוֹתוֹ, אוֹ שֶׁהָיָה מִזְדַּמֵּן לַחֲסִידִים שֶׁבָּהֶם, וּצְעִירֵיהֶם הָיוּ תְּאֵבִים לוֹ וּרְעֵבִים מִמֶּנּוּ, כִּי לֹא יְסַפֵּר בַּשְּׂלָו **וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט** כַּאֲשֶׁר אָמַר בַּמָּן, וּלְכָךְ אָמַר שָׁם (במדבר יא ד) "וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה", וְאָמַר (שם) "וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל", שֶׁהָיוּ גַּם מֵהֶם בּוֹכִים לוֹ וְלֹא כֻּלָּם, וְאָז נָתַן לָהֶם מִמֶּנּוּ לָרֹב מְאֹד, כַּאֲשֶׁר אָמַר (שם לב) "הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים", וְאָכְלוּ חֹדֶשׁ יָמִים בַּשֶּׁפַע הַהוּא וְשָׁב לְעִנְיָנוֹ הָרִאשׁוֹן. וְעַל דֶּרֶךְ הַפְּשָׁט הָיוּ כָּל מַעֲשֵׂה הַשְּׂלָו לְעִתִּים, וְהַמָּן שֶׁהָיָה חַיּוּתָם הָיָה לָהֶם תָּמִיד, כִּי עִקַּר תְּלוּנָתָם עָלָיו, כְּדִכְתִיב **כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כָּל הַקָּהָל הַזֶּה בָּרָעָב**:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I HAVE HEARD THE MURMURINGS OF THE CHILDREN OF ISRAEL. SPEAK UNTO THEM, SAYING: AT DUSK YE SHALL EAT FLESH. This communication [*at dusk ye shall eat*, etc.], had already been conveyed by Moses to Israel,³⁶⁵ but it is repeated here only because of that which He said *I have heard the murmurings of the children of Israel*. At first, He had said, *Behold, I will cause to rain bread from heaven to you;*³⁶⁶, Verse 4. He would willingly do it for them as an act of kindness or because of their merits. But now He said that [their murmuring] is accounted to them as sin, and yet because of the very nature of the murmuring, He will do such things for them so that they might know thereby *that I am the Eternal your G-d*. Until now *ye do not believe the Eternal your G-d;*³⁶⁷ this is why you murmur against His prophets.
It is possible that at first He did not promise them the manna for all the time that they would be in the wilderness. Thus they thought that perhaps it would be for one day or two, as long as they stayed in that place, and that when they would leave it, they would come to a place of food. But now He said to them, “*At dusk ye shall eat flesh* always, *and in* every *morning ye shall be filled with bread* as long as you will be in the wilderness.” And so also is the opinion of our Rabbis,³⁶⁸ that the quail were with them from that day on, just like the manna. It is logically so, for they expressed discontent about the two things — [flesh and bread]³⁶⁹. — and He hearkened to their murmurings on both matters, *and He gave them that which they craved*.³⁷⁰ What would He give them, and what more,³⁷¹, 120:3. if He supplied them with meat for only one day or two?
The reason that the chapter [of the Torah] speaks at length about the matter of the manna is that everything about it was of a wondrous nature, whereas with reference to the matter of the quail, it just writes briefly, *And it came to pass at even, that the quail came up*,³⁷² because it came in a natural way.³⁷³ [Although the quail were a daily occurrence], the subject of the second [incident of] quail at Kibroth-hata’avah³⁷⁴ [is singled out for mention in Scripture] because right now [in the wilderness of Sin], they did not receive of them to the full, just as He always says here, *flesh to eat, and bread to the full*.³⁷⁵. This clearly indicates that bread they had to the full, but not flesh.
It is possible that only the adults gathered the quail — or it may be that they were marked by chance for the pious ones — while the young craved and hungered for them, since Scripture does not relate concerning the quail, “and they gathered some more, some less,” as it does concerning the manna.³⁷⁶ It is for this reason that Scripture says there [in the narrative of the second quail]: *And the mixed multitude that was among them fell a lusting*,³⁷⁷ and it further says, *and the children of Israel also wept on their part*,³⁷⁷ meaning that some of the children of Israel were also weeping for it, but not all. He then gave them in great quantity, as it says, *He that gathered least gathered ten heaps*,³⁷⁸, Verse 32. and out of that abundance, they ate for a month’s time³⁷⁹, Verse 20. and then the quail reverted to their first state.
In line with the plain meaning of Scripture, the whole affair with the quail happened only at intervals, but since the manna was their staple food, they always had it, for their chief murmuring concerned it, as it is written, *for ye have brought us forth into this wilderness, to put to death this whole assembly by famine*.³⁸⁰

footnotes:
³⁶⁵ Above, Verse 8.
³⁶⁶ Ibid.
³⁶⁷ Deuteronomy 1:32.
³⁶⁸ Arakhin 15 b, Tosafoth. See my Hebrew commentary, p. 366.
³⁶⁹ Above, Verse 3: … when we sat by the flesh-pots, when we did eat bread to the full
³⁷⁰ Psalms 78:29.
³⁷¹ See ibid.
³⁷² Verse 13.
³⁷³ See Ramban above, Verse 6, beginning with: “The correct interpretation.”
³⁷⁴ Numbers 11:31-34.
³⁷⁵ Verse 8. And also in Verse 12 here: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread
³⁷⁶ Further, Verse 17.
³⁷⁷ Numbers 11:4.
³⁷⁷ Numbers 11:4.
³⁷⁸ Ibid.
³⁷⁹ Ibid.
³⁸⁰ Above, Verse 3.


###### Ramban on Exodus 16:14:1
[Ramban on Exodus 16:14:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:14:1)

**דַּק מְחֻסְפָּס** עַל דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ז:י"ד) מִן "מַחְשֹׂף הַלָּבָן" (בראשית ל לז), "חָשַׂף ה'" (ישעיה נב י), בְּחִלּוּף הַשִּׁי"ן בְּסָמֶ"ךְ, וְעַיִן הַפֹּעַל כְּפוּלָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
DAK’ (A FINE) ‘MECHUSPAS’ (PEELED THING). In the opinion of Onkelos, [who translated the word *mechuspas* as meaning “peeled,” the word] is associated with the expressions: *‘machsoph’ (streaks making bare) the white;*³⁸¹ *‘chasaph hashem’ (the Eternal hath made bare) His holy arm*.³⁸² The letter *sin* [in the words *machsoph* and *chasaph*] is interchanged for the letter *samach* [in the word *mechuspas*], and the second root-letter of the verb [*chasaph*]³⁸³ of the verb.” Following the theory of Dunash ben Labrat, the great Hebrew grammarian of the tenth century, we call the three letters of the root of any verb by the names of the three letters of the Hebrew *‘po’al’* (verb) [which is spelled *pei, ayin* and *lamed*]. Thus the first letter of *any* verb is called the *pei* of the verb, the second is called the *ayin*, the third is called the *lamed*. In the verb *chasaph* before us, the second root-letter is the *sin* or its interchange, the *samach*, as explained in the text. In the word *mechuspas*, the *samach* appears twice. This then is the meaning of Ramban’s saying, “and the *ayin* (second letter) of the verb is doubled.” is doubled, [thus making it *mechuspas*].

footnotes:
³⁸¹ Genesis 30:37.
³⁸² Isaiah 52:10.
³⁸³ “The second root-letter of the verb.” Literally: “the ayin


###### Ramban on Exodus 16:14:2
[Ramban on Exodus 16:14:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:14:2)

**דַּק כַּכְּפֹר** הוּא הַנּוֹפֵל בִּימֵי הַקֹּר, וְכֵן "כְּפוֹר כָּאֵפֶר יְפַזֵּר" (תהלים קמז טז). וְתִרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ז:י"ד) "דַּעְדַק כְּגִיר כִּגְלִידָא עַל אַרְעָא". וְכָתַב רַשִׁ"י (רש"י על שמות ט"ז:י"ד) זַ"ל כְּאַבְנֵי גִּיר, וְהוּא מִין צֶבַע שָׁחֹר, כִּדְאָמְרִינַן גַּבֵּי כִּסּוּי הַדָּם (חולין פח:) הַגִּיר וְהַזַּרְנִיךְ. דַּעְדַק כְּגִיר דִּגְלִידָא עַל אַרְעָא, דַּק הָיָה כְּגִיר וְשׁוֹכֵב מֻגְלָד כְּקֶרַח עַל הָאָרֶץ. וְכֵן פֵּרוּשׁוֹ, **דַּק כַּכְּפֹר**, שָׁטוּחַ וְקָלוּשׁ וּמְחֻבָּר כִּגְלִיד, דַּק, שֶׁהָיָה מַגְלִיד גֶּלֶד דַּק מִלְמַעְלָה. וּמַה שֶׁתִּרְגֵּם אוּנְקְלוֹס, תּוֹסֶפֶת הוּא עַל לְשׁוֹן הָעִבְרִית, וְאֵין לוֹ תֵבָה בַּפָּסוּק: וְאֵין כָּל זֶה נָכוֹן, כִּי הַגִּיר הוּא הֶעָפָר הַלָּבָן הַנִּדְבָּק לָאֲבָנִים וִינַפְּצוּ אוֹתוֹ וְטָחִין בּוֹ הַכּוֹתָלִים בְּסִיד, וְהוּא לָבָן מְאֹד, וְטוֹב מִן הַסִּיד לָטוּחַ עַל הַקִּירוֹת, וְכֵן כָּתוּב (דניאל ה ה) "עַל גִּירָא דִּי כְתַל הֵיכְלָא", וְעַל כֵּן יִחֵס בּוֹ הַמָּן, שֶׁהוּא לָבָן וּמְפֻזָּר עַל הָאָרֶץ כְּגִיר הַמְּנֻפָּץ:
וְאוּנְקְלוֹס תִּרְגֵּם בְּמִלַּת כְּפוֹר בִּשְׁנֵי פָּנִים, עֲשָׂאוֹ תְּחִלָּה מִן "וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר" (בראשית ו יד), וְלָכֵן אָמַר כְּגִיר, שֶׁבּוֹ טָחִין וּמְכַסִּים, וַעֲשָׂאוֹ עוֹד מִן "כְּפוֹר כָּאֵפֶר יְפַזֵּר" (תהלים קמז טז), שֶׁהוּא הַקֶּרַח הַדַּק הַיּוֹרֵד בַּקֹּר, כְּמוֹ שֶׁתִּרְגֵּם "וְקֶרַח בַּלָּיְלָה" (בראשית לא מ) "וּגְלִידָא נָחִיתָ עָלַי בְּלֵילְיָא", וּמִמֶּנּוּ מִינִים, וְהָאֶחָד יִקָּרֵא גְּלִיד, כְּמוֹ שֶׁשָּׁנִינוּ בַּמִּשְׁנָה מִקְוָאוֹת (ז א) אֵלּוּ מַעֲלִין וְלֹא פוֹסְלִין, הַשֶּׁלֶג וְהַבָּרָד וְהַכְּפוֹר וְהַגְּלִיד. וְכֵן יְתַרְגֵּם אוּנְקְלוֹס בִּשְׁנֵי פָּנִים בִּכְתוּבִים רַבִּים: אֲבָל בַּנֻּסְחָאוֹת הַבְּדוּקוֹת מִן הַתַּרְגּוּם כָּתוּב בָּהֶן "דַּעְדַק דְּגִיר כִּגְלִידָא עַל אַרְעָא", וּפֵרוּשׁוֹ עָשׂוּי חֳמָרִים חֳמָרִים כִּגְלִיד עַל אַרְעָא, וְהוּא הָאֱמֶת, שֶׁאִם הָיָה מִלְּשׁוֹן גִּיר הָיָה מְתֻרְגָּם כְּגִירָא דִּגְלִידָא, כִּי כֵן דֶּרֶךְ הַלָּשׁוֹן הַהוּא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
DAK’ (FINE) ‘KAK’PHOR’ (AS THE HOAR-FROST). *K’phor* is the covering [of minute ice-particles] upon the ground in cold weather. It is similar in usage to the expression, *He scattered ‘k’phor’ (hoar-frost) like ashes*.³⁸⁴ Now Onkelos rendered [the Hebrew *dak kak’phor al ha’aretz*] into Aramaic thus: *da’adak k’gir kig’lida al ar’a*. On this, Rashi wrote [as an interpretation of Onkelos, that the word *gir* occurs in the expression], “*as stones of ‘gir,’*³⁸⁵ which is a kind of black color. This is just as we say in connection with the covering of the blood [of a slaughtered wild animal or fowl, which the Torah specified must be done with earth.³⁸⁶ The Rabbis enumerate amongst the kinds of earth that can be used]:³⁸⁷ ‘*gir* (powdered chalk) and arsenic (or orpiment).’ [Onkelos’ Aramaic rendition *da’adak k’gir kig’lida al ar’a* thus means:] ‘thin [and brittle] like powdered chalk, and lying congealed as frost on the ground.’ And this is the meaning of the Hebrew *dak kak’phor:* spread out fine and connected like hoar-frost. *Dak* means that there was a thin incrustation on top. And that which Onkelos translated, *k’gir* (as powdered chalk), is an addition to the Hebrew text, there being no word corresponding to it in the verse.” [These are the words of Rashi.]
But all this is not correct. *Gir* [is not a kind of black color, as Rashi wrote, but instead it] is a white earth which sticks to stone, and when crushed, it is used as plaster upon walls. It is very white and is better for the plastering of walls than lime, [which does not have the admixture of that white earth]. And so it is written, *upon the ‘gira’ (plaster) of the wall of the king’s palace*.³⁸⁸ This is why the manna which was white and spread out upon the earth could be associated with that crushed white earth.
Onkelos then translated the Hebrew word *k’phor* in two ways. First, he derived it from the expression, *and thou shalt pitch it within and without ‘bakopher’ (with pitch)*.³⁸⁹ Hence, he said *k’gir* (as the white earth) with which [the stones] are fastened and covered. Then he derived it also from the expression, *He scattered ‘k’phor’ like ashes*,³⁸⁴ which is the covering of minute ice needles which form in a cold atmosphere, just as he translated [the Hebrew] *‘v’kerach’ (and the frost) by night,*³⁹⁰, 31:40. “*ug’lida* (and frost) came down upon me at night.”³⁹¹ in Onkelos’ translation has no corresponding word in the Hebrew text. According to Ramban, both Aramaic words, *k’gir* and *kig’lida* (“as powdered white earth” and “as frost”), are two renditions of the one Hebrew word *kak’phor*. Such was Onkelos’ style, to give two translations of one Hebrew word. The word can be used in the plural [*g’lidin*],³⁹² (ices have sorrounded me), a metaphoric expression of a person describing that the hairs of his mustache and beard have turned gray (Rashi, *ibid.*) while the singular is called *g’lid* (ice), just as we have been taught in the Mishnah in Mikvaoth:³⁹³ “These are the things which only serve to fill up the immersion-pool [to its prescribed measure of forty *s’ah*] and do not render it invalid: snow, hail, hoar-frost, *v’hag’lid* (and ice).” And so indeed does Onkelos translate many Scriptural texts in two ways. But in carefully-edited texts of Targum Onkelos, it is written, *da’adak d’gir*³⁹⁴, as we have assumed the reading in Onkelos to be until now. The reading of *k’gir* had forced Ramban to interpret that Onkelos simultaneously used two different translations of the Hebrew word *kak’phor*, namely, “as powdered white earth” and “as frost,” as explained above. This is clearly a difficult position. But with this present reading in Onkelos — *d’gir*, which means a heap — the Aramaic text leads to one unified thought: the manna was piled up in heaps as ice upon the earth. *kig’lida al ar’a*, and the meaning thereof is that the manna was piled up in heaps as ice upon the earth. This is the truth, for if [the word *k’gir* in the Targum] were of the root *gir* (powdered white earth or plaster), as we assumed at first], the Aramaic translation should have been: *k’gira d’g'lida* (as the powdered flakes of the ice), [and not, as we have it, *k’gira ‘kig’lida*], for such is the style of the Aramaic language.³⁹⁵ (“as” ice), and not *d’g'lida* (“of” the ice), it shows that the antecedent word is *d’gir* (a heap) and not *k’gir* (as powdered white earth). Thus the thought conveyed by the Targum is that the manna lay powdered in heaps as ice upon the ground.

footnotes:
³⁸⁴ Psalms 147:16.
³⁸⁵ Isaiah 27:9. Translated: “chalkstones.”
³⁸⁶ Leviticus 17:13.
³⁸⁷ Chullin 88b. See further my Hebrew commentary, p. 367, Note 7.
³⁸⁸ Daniel 5:5.
³⁸⁹ Genesis 5:14.
³⁸⁴ Psalms 147:16.
³⁹⁰ Ibid.
³⁹¹ Thus it is not necessary to say, as Rashi did, that the Aramaic word k’gir
³⁹² Shabbath 152 a: sacharuni g’lidin
³⁹³ Mikvaoth 7:1.
³⁹⁴ And not k’gir
³⁹⁵ In other words, since all readings in the Targum have kig’lida


###### Ramban on Exodus 16:20:1
[Ramban on Exodus 16:20:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:20:1)

**וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ** הֲרֵי זֶה מִקְרָא הָפוּךְ, שֶׁבַּתְּחִלָּה הִבְאִישׁ וּלְבַסּוֹף הִתְלִיעַ, כְּעִנְיָן שֶׁנֶּאֱמַר (שמות ט"ז:כ"ד) "וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ". וְכֵן הוּא הַדֶּרֶךְ לְכָל דָּבָר שֶׁהוּא מִן הַמַּתְלִיעִים. לְשׁוֹן רַשִׁ"י (רש"י על שמות ט"ז:כ'). וְאִלּוּ הָיָה הַמָּן מַתְלִיעַ בְּדֶרֶךְ הַטֶּבַע כְּדֶרֶךְ שְׁאָר הַמַּתְלִיעִים, הָיָה הַדָּבָר כֵּן, אֲבָל זֶה שֶׁהִתְלִיעַ בְּדֶרֶךְ נֵס יִתָּכֵן שֶׁהֵרִים תּוֹלָעִים תְּחִלָּה, וְאֵין צֹרֶךְ שֶׁנַּהֲפֹךְ הַמִּקְרָא. וְעוֹד, כִּי הַכָּתוּב שֶׁאָמַר **וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ**, הוּא הַמּוֹכִיחַ כֵּן, כִּי אִלּוּ לֹא הָיָה מֵרִים תּוֹלָעִים עַד אֲשֶׁר עָלָה בָּאְשׁוֹ תְּחִלָּה, כְּשֶׁאָמַר "וְלֹא הִבְאִישׁ", כְּבָר הִבְטִיחָנוּ שֶׁלֹּא הָיְתָה בּוֹ רִמָּה, וְלָמָּה יִכְפֹּל אַחֲרֵי כֵן "וְרִמָּה לֹא הָיְתָה בּוֹ". אֲבָל אִם הֵרִים תּוֹלָעִים תְּחִלָּה כִּפְשׁוּטוֹ שֶׁל מִקְרָא, הֻצְרַךְ לוֹמַר שֶׁזֶּה לֹא הִבְאִישׁ וְגַם לֹא עָלְתָה בּוֹ רִמָּה כְּלָל. וְאַף מִן הַמַּתְלִיעִים בְּטֶבַע לֹא יִבְאֲשׁוּ רַק הַחַמִּים וְלַחִים מֵהֶם, אֲבָל הַיְּבֵשִׁים יָרוּמוּ תּוֹלָעִים וְלֹא יִבְאֲשׁוּ כְּלָל, כָּעֵצִים הַמַּתְלִיעִים וְהַפֵּרוֹת הַמְּרִימִים תּוֹלָעִים בְּאִבֵּיהֶן אוֹ אַחֲרֵי כֵן. וְסִפֵּר הַכָּתוּב שֶׁגַּם זֶה הִבְאִישׁ בְּנֵס: וּבְאֵלֶּה שְׁמוֹת רַבָּה (כה י יד) אָמְרוּ, וְכִי יֵשׁ לְךָ דָּבָר שֶׁבַּתְּחִלָּה עוֹשֶׂה תּוֹלָעִים וְאַחַר כָּךְ מַבְאִישׁ, אֶלָּא שֶׁהקב"ה בִּקֵּשׁ לְהַרְאוֹת מַעֲשֵׂיהֶם לַבְּרִיּוֹת, שֶׁלֹּא יָרִיחוּ אֶת רֵיחוֹ בָּעֶרֶב וְיַשְׁלִיכוּ אוֹתוֹ, שֶׁהָיָה עוֹשֶׂה כָּל הַלַּיְלָה שׁוּרוֹת שׁוּרוֹת שֶׁל תּוֹלָעִים, מִיָּד **וַיִּקְצֹף עֲלֵיהֶם מֹשֶׁה**:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT BRED WORMS, AND IT STANK. “This is a verse that is to be transposed, because [the manna that was left over until the morning] must have first stunk and afterwards become wormy, just as it is said, *and it did not stink, neither was there any worm therein*,³⁹⁶ this being the way of all things that become wormy.” Thus Rashi’s language. Now if the manna had become wormy in a natural way, as is the way of all things that become wormy, Rashi’s statement would be correct. But since the manna became wormy in a miraculous way, it is possible that it bred worms first,³⁹⁷ and there is thus no need for inverting] the verse. Moreover, the verse which states [concerning the manna which they retained for Sabbath morning], *and it did not stink, neither was there any worm therein*,³⁹⁶ proves that it was so, [i.e., that the manna left over by Dathan and Abiram bred worms first and then stank]. Had it not become wormy until it first stank, when Scripture says [concerning the manna left for the Sabbath], *and it did not stink*, it would thereby have already assured us that there was no worm therein. Why then should it repeat afterwards, *neither was there any worm therein?* If however, as the plain meaning of Scripture indicates, the manna that was left over until the morning by Dathan and Abiram became wormy first [in a supernatural way], it became necessary for Scripture to state that *this* manna [that was left over for the Sabbath] did not stink, nor did any worm come therein at all. Even things which become wormy in a natural way do not give off a stench unless they are warm and moist, but dry things only become wormy and do not give off an odor at all, just as wormy wood or fruits that become wormy when still growing or [immediately] afterwards. Thus Scripture relates that this manna [which Dathan and Abiram left over on a weekday, also stank [in the morning] by a miracle. And in Eileh Shemoth Rabbah we find that the Rabbis have said:³⁹⁸ “Is there anything that first becomes wormy and then gives off a stench? It is only that the Holy One, blessed be He, wanting to expose the deeds [of Dathan and Abiram] to the people, therefore caused [the left-over manna] to give off no stench at night lest they throw it out. Instead, during the entire night, it formed rows upon rows of worms, *and* at once *Moses was wroth with them*.”

footnotes:
³⁹⁶ Further, Verse 24.
³⁹⁷ For had it given off a stench first, they would have sensed it at night, and they would have disposed of it. This was why it became wormy first, and Dathan and Abiram, who left it until the morning, contrary to Moses’ command, did not know it. In the morning it stank and it became known to all, and Moses was angry with them (Tur). The source of this reasoning is found in Shemoth Rabbah, mentioned further on in the text.
³⁹⁶ Further, Verse 24.
³⁹⁸ Shemoth Rabbah 25:14.


###### Ramban on Exodus 16:23:1
[Ramban on Exodus 16:23:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/16:23:1)

**אֲשֶׁר תֹּאפוּ אֵפוּ** פֵּרֵשׁ רַשִׁ"י (רש"י על שמות ט"ז:כ"ג) מַה שֶּׁאַתֶּם רוֹצִים לֶאֱפוֹת בַּתַּנּוּר אוֹ לְבַשֵּׁל בְּמַיִם, אֵפוּ וּבַשְּׁלוּ הַיּוֹם לִשְׁנֵי יָמִים. וְאִם כֵּן יֹאמַר אֶת אֲשֶׁר תֹּאפוּ מִשְּׁנֵי הָעֹמֶר אֲשֶׁר בְּיֶדְכֶם אֵפוּ הַיּוֹם, וְאֶת אֲשֶׁר תְּבַשְּׁלוּ מִשְּׁנֵיהֶם בַּשְּׁלוּ עַתָּה, וְאֶת כָּל הָעוֹדֵף לָכֶם מִשָּׂבְעֲכֶם הַיּוֹם הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר. וּבַבֹּקֶר כַּאֲשֶׁר רָאוּ שֶׁלֹּא הִבְאִישׁ בָּאוּ לְפָנָיו, כִּי לֹא רָצוּ לֶאֱכֹל מִמֶּנּוּ מִיּוֹם אֶל יוֹם אע"פ שֶׁהִתִּיר לָהֶם לְהַנִּיחוֹ עַד הַבֹּקֶר. וּבַבֹּקֶר הִתִּיר לָהֶם, אִכְלוּהוּ הַיּוֹם הַזֶּה בִּלְבַד, כִּי עַל כֵּן אָמַרְתִּי לְהַנִּיחוֹ לְמִשְׁמֶרֶת. וְהוֹדִיעָם בְּטַעַם הַמִּצְוָה כִּי **הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה**, כִּי הַשֵּׁם יַעֲשֶׂה כֵן בַּעֲבוּר שֶׁהוּא שַׁבַּת קֹדֶשׁ לַה'. וּמַה שֶׁאָמַר **וְאֵת כָּל הָעוֹדֵף**, יִתָּכֵן שֶׁלֹּא יִתֵּן לָהֶם מִדָּה בָּזֶה, אֲבָל יֹאכְלוּ כִּרְצוֹנָם בַּשִּׁשִּׁי, כִּי הָעוֹדֵף יַסְפִּיק לְשַׁבָּת כִּי בִּרְכַּת ה' הִיא:
וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות ט"ז:כ"ג) אֵת אֲשֶׁר תֹּאפוּ כְּמִנְהַגְכֶם אֵפוּ לָכֶם הַיּוֹם, וְהוּא הָעֹמֶר הַיָּדוּעַ לָהֶם, וְאֵת כָּל הָעוֹדֵף שֶׁהוּא הָעֹמֶר הַשֵּׁנִי הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר, וְלֹא הִגִּיד מַה יַעֲשׂוּ מִמֶּנּוּ, וּבַבֹּקֶר אָמַר לָהֶם אִכְלוּהוּ הַיּוֹם. וְאִם כֵּן יֹאכְלוּהוּ בְּשַׁבָּת חַי מִבְּלִי שֶׁיֹּאפוּ אוֹ יְבַשְּׁלוּ בַּפָּרוּר וְעָשׂוּ מִמֶּנּוּ עוּגוֹת כְּמִנְהָגָם. וְהָרִאשׁוֹן יוֹתֵר נָכוֹן, וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות ט"ז:כ"ג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BAKE THAT WHICH YE WILL BAKE. Rashi explained: “Whatever you wish to bake in the oven or boil in water, bake and boil today — all [that you require] for two days.” If so, the purport of the verse is as follows: “*That which you would bake* of the two omers you have, *bake* today, *and that which you would boil* of the two omers, boil now, *and all that remaineth* for you after eating to the full today, *lay up for you to be kept until the morning*.” In the morning [of the Sabbath-day], when the Israelites saw that it did not spoil, they came before Moses, since they did not want to eat the manna of yesterday even though Moses had permitted it to be kept until the morning. Then Moses permitted them to eat it on that Sabbath-day only “because it was for that purpose of which I said to keep it for a charge.” He further informed them of the reason of the commandment, for *today ye shall not find it in the field*,³⁹⁹ since G-d does it so because *it is a holy Sabbath unto the Eternal*.⁴⁰⁰ It is possible that by saying *and all that remaineth over*, He did not set any measure for that. Rather, they could eat at will on the sixth day, as the remainder would suffice for the Sabbath, because *it is the blessing of the Eternal*.⁴⁰¹
And Rabbi Abraham ibn Ezra explained: “*That which you would bake* ordinarily — namely, the [daily] omer known to you — *bake* for your use today; *and all that remaineth*, namely, the second omer, *lay up for you to be kept until the morning*. At that time, Moses did not tell them what to do with the second omer. It was on the following morning [the Sabbath], that he told them, *eat that today*.”³⁹⁹ But if so, they ate the manna on the Sabbath raw, without baking it or seething it in pots and making cakes of it as it was their custom to do.⁴⁰² The first interpretation, [that of Rashi], is more correct, and so is the opinion of Onkelos.⁴⁰³ (intend), Onkelos intimated his understanding of the verse to be similar to that of Rashi: “that which you intend baking of the two omers, bake today, etc.” This is unlike the explanation of Ibn Ezra, who interpreted the verse as meaning: “that which you would bake ordinarily — [i.e., one omer] — bake today, and the other omer leave over till the morning,” thus resulting in their eating the omer on the Sabbath in an unprepared state.

footnotes:
³⁹⁹ Verse 25.
⁴⁰⁰ Verse 23 before us.
⁴⁰¹ Proverbs 10:22.
³⁹⁹ Verse 25.
⁴⁰² Numbers 11:8.
⁴⁰³ Onkelos translated: “That which you intend baking, etc.” By adding the word athidin