AND THEY TOOK THEIR JOURNEY. Rabbi Saadiah Gaon says that the reason Scripture mentions the fifteenth day of the second month is to inform us that Israel left Egypt on the fifth day of the week.¹ Now, the first day of Nisan fell on a Thursday² and Iyyar on a Friday and on a Sabbath.³ (new moon) Iyyar fell on Friday and Saturday, as it does whenever the 15th of Nisan falls on a Thursday. Friday was the 30th of Nisan and Saturday the first day of Iyyar. Israel came to the wilderness of Sin⁴ on a Sabbath⁵ and complained⁶ upon camping. Moses then told them that they would eat meat at even⁷ and that manna would come down in the morning.⁸ Now it is logical to assume that the manna first came down on a Sunday because Scripture states, And it shall come to pass on the sixth day (v. 5), the reference being to the sixth day of the week and the sixth day from the day on which the manna began to descend.⁹ (v. 5) it means: and it shall come to pass on the sixth day from the day that the manna begins to fall. For after creation, with the exception of the Sabbath, Scripture does not refer to days of the week (Filwarg). It so happened that the sixth day fell on a Friday (see v. 23). We will accept that which the Gaon says because of tradition,¹⁰ 87b. not because of his explanation, for who told the Gaon that the manna came down on the morning following the coming of the Israelites to the wilderness of Sin?¹¹ The Israelites may have camped there for four or more days¹² but the manna started to come down on Sunday. The latter is so because we start the count¹³ from the day that the manna began to fall,¹⁴ for all the nations rely on Israel with regard to this numeration.¹⁵ Observe, the Christians named the days of the week after the stars.¹⁶ However, they did not do the same with the Sabbath day. The first five days of the week in Arabic are numbered. The sixth day is called al juma¹⁷ because it is the most honored day of the week for the Arabs and they congregate on this day. The Arabs refer to the day of shabbat as sabbat because the shin and samekh interchange in their script. They learned this¹⁸ from the Israelites. Behold, the natives of India, who do not have the belief of six days of creation, begin the week on Wednesday because the sun is the star of that day and according to their beliefs it rules over them.

footnotes: ¹ Saadiah’s reasoning is explained in what follows. ² If we assume that Israel left Egypt on a Thursday then the first day of Nisan had to fall on a Thursday, as Israel left Egypt on the 15th of Nisan. ³ Rosh Chodesh ⁴ On the 15th day of the second month (v. 1). ⁵ For the manna started to fall on a Sunday (see further in I.E.’s comment on this verse). Saadiah Gaon assumes that the manna began to fall on the day following Israel’s arrival in the wilderness of Sin. This is crucial for the establishment of Thursday as the day of the Exodus. For if the 15th of Iyyar fell on a Saturday, then the 15th of Nisan had to fall on a Thursday. Incidentally, this last happened in 1989. ⁶ That they were starving (v. 3). ⁷ Of that day. ⁸ That is, on the following morning. ⁹ When Scripture says, and it shall come to pass on the sixth day ¹⁰ According to Talmudic tradition the Israelites left Egypt on a Thursday. See Sabbath ¹¹ Nowhere does Scripture say this. ¹² Scripture does not state that the Israelites started to complain that they lacked food immediately upon arriving in Sin. The Israelites could have come to Sin on a day other than the Sabbath. They could have stayed there a few days and then started to complain on a Sabbath about a lack of food. There is thus no proof that the 15th of Iyyar fell on a Saturday. Hence there is no proof that the Exodus took place on a Thursday. ¹³ In order to get the number six mentioned in verses 5 and 22. ¹⁴ Thus if the sixth day from the start of the manna falling was a Friday (v. 22), the first day was a Sunday. ¹⁵ That the week ends on the Sabbath and the days are numbered from it. There can thus be no doubt that the manna started to fall on a Sunday. ¹⁶ Sunday, Monday, and the like. ¹⁷ The day of gathering. ¹⁸ That the week ends with the Sabbath.

AND THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL MURMURED. The Israelites murmured only against Moses at the waters of Marah (Ex. 15:23)¹⁹ because it was he alone who led Israel onward.²⁰ Only a part of Israel and not the whole nation complained.²¹ Scripture therefore reads, And the people²² murmured against Moses (Ex. 15:24). However, in the wilderness of Sin we find that Scripture states, And the whole congregation of the children of Israel murmured against Moses and against Aaron because both of them had brought them out of the land of Egypt. In Marah they complained because of the water. However, they now complained about a lack of bread and meat because they had already consumed most of their cattle, for thirty days had passed since they left Egypt. A congregation as large as Israel could only buy food at very great expense.²³

footnotes: ¹⁹ In contrast to Sin, where they murmured against Moses and Aaron. ²⁰ From the Red Sea to Marah. See Ex. 15:22. ²¹ At Marah. ²² That is, some of the people murmured. However, here at Sin all the people murmured. ²³ From the surrounding nations. For demand drove the price up. Hence they complained against Moses and Aaron.

BEHOLD, I WILL CAUSE TO RAIN BREAD FROM HEAVEN. The bread will come down like rain from the sky.

[BREAD.] The word lechem (bread) means food. It is found used for bread itself and also for meat, as in lechem isheh (food of the offering made by fire) (Lev. 3:11). It is also used for fruit, as in Let us destroy the tree with the fruit thereof (be-lachmo) (Jer. 11:19).

[THAT I MAY PROVE THEM.] For they will daily need Me.

[TWICE.] The meaning of mishneh (twice) is two omers per person, for it is so written.²⁴

footnotes: ²⁴ In verse 22.

AND MOSES AND AARON SAID. Moses and Aaron said, then shall ye know that the Lord hath brought you out from the land of Egypt because the Israelites charged, for ye have brought us forth into this wilderness (v. 3). They answered, “Observe, we will perform two signs for you, one at the evening of this very day²⁵ and one on the morning of the morrow²⁶ so that you will know that the Lord hath brought you out from the land of Egypt.” Scripture should have read: at even and in the morning ye shall know²⁷ because and in the morning²⁸ is not connected to then ye shall see the glory of the Lord.²⁹ For as Scripture goes on to say,³⁰ Israel saw God’s glory on that very day.

footnotes: ²⁵ The coming of the quail. ²⁶ The appearance of the manna. ²⁷ That the Lord hath brought you out of the land of Egypt. ²⁸ Which opens the next verse. ²⁹ Which follows it, but rather to the previous verse. The meaning of our verse is: At even, then ye shall know that the Lord hath brought you out from the land of Egypt. Similarly in the morning. ³⁰ In verse 10.

AND IN THE MORNING. I have already explained this.³¹ is not connected to what follows but rather to what comes before. See I.E.’s comments on the previous verse.

footnotes: ³¹ That is, that and in the morning

FOR THAT HE HATH HEARD YOUR MURMURINGS. This is connected to then ye shall see the glory of the Lord.³² Our verse is to be understood as follows: Ye shall see the glory of the Lord for He hath heard your murmurings against the Lord.

footnotes: ³² Rather than to and in the morning.

AND WHAT ARE WE. What can we do? We only did what we were commanded to do. The word ve-nachnu (and we) is missing an alef.³³

footnotes: ³³ The usual form is va-anachnu.

AND MOSES SAID. Moses now told them what the two signs³⁴ would consist of.

footnotes: ³⁴ Alluded to in verses 6 and 7.

COME NEAR BEFORE THE LORD. Turn³⁵ to the wilderness.³⁶

footnotes: ³⁵ It appears from the next verse that they did not actually go out into the wilderness, hence I.E.’s comment. ³⁶ Where Moses’ tent was located.

AND IT CAME TO PASS. It became clear to them that when Aaron spoke to them, they came near before the Lord. The cloud came immediately and God’s glory was seen in it.

AND THE LORD SPOKE. The Israelites saw that Moses went to the glory of the Lord and spoke to God.

I HAVE HEARD. The word telunnot is irregular in that its nun has a dagesh.³⁷ is vocalized with a shuruk. A dagesh is not usually placed in a letter which follows a shuruk. This prophecy³⁸ is repeated.³⁹ Scripture had already noted,⁴⁰ the Lord shall give you in the evening flesh to eat, and in the morning bread to the full. It was only repeated⁴¹ so that Israel would see the glory of the Lord.⁴²

footnotes: ³⁷ Telunnot ³⁸ That God would give them flesh to eat in the evening and bread in the morning. ³⁹ That is, it is stated for a second time in our verse. ⁴⁰ In verse 8. ⁴¹ That God revealed Himself a second time to Moses. ⁴² Speaking to Moses.

[AT DUSK.] The term ben ha-arbayim means, as I have already explained, at dusk.⁴³ This verse proves my interpretation of and in the morning, then ye shall see the glory of God. (v. 7).⁴⁴ For the verse states, At dusk ye shall eat flesh, and in the morning ye shall be filled with bread.⁴⁵

footnotes: ⁴³ See I.E. on Ex. 12:6. ⁴⁴ That these two clauses are not connected to each other. See I.E. on verses 6 and 7. ⁴⁵ Rather than, and in the morning ye shall see the glory of God.

AND IT CAME TO PASS AT EVEN. At the end of that very day.

THAT THE QUAILS CAME UP. Possibly from the direction of the sea.⁴⁶ indicates that they came from the sea. Compare, Come ye up from the Jordan (Josh. 4:17) (Filwarg).

footnotes: ⁴⁶ Came up

A LAYER OF DEW. Shikhvat (a layer) is similar to yashkiv (bring down) in Or who can bring down (yashkiv) the bottles of heaven (Job 38:37).⁴⁷ It means a descent.⁴⁸ (a layer of dew) means a dew fall. Scripture elsewhere writes, u-veredet ha-tal (And when the dew descended)⁴⁹ (Num. 11:9). May the name of Chivi⁵⁰ rot for saying that the manna is to be identified with what is known in the Persian tongue as tarnagbin, in Arabic as man, and in the vernacular as manna. There are many questions raised against him. First of all, no manna falls today in the wilderness of Sinai,⁵¹ for we know the location of the mountain.⁵² Now I have seen that which resembles manna in the kingdom of Al tzakir,⁵³ and it only comes down in Nisan and Iyyar and in no other months.⁵⁴ Additionally, if you place it in the sun it does not melt.⁵⁵ Furthermore, it does not rot in the evening.⁵⁶ Moreover, it is not very hard and one does not have to grind it in a pestle⁵⁷ if one wants to make cakes out of it. Furthermore, it melts when placed upon the tongue.⁵⁸ In addition, it does not satisfy⁵⁹ because it does not produce good blood. It is only used as a medical ingredient.⁶⁰ Furthermore, a double portion of manna came down on Friday.⁶¹ Moreover, the manna did not come down on the Sabbath. Furthermore, the manna came down wherever Israel camped.⁶² In addition, the manna crossed over the Jordan with the Israelites and did not cease to descend, according to the plain meaning of Scripture, until half the month of Nisan,⁶³ had passed.

footnotes: ⁴⁷ Translated according to I.E. They both come from the root shin, kaf, bet. ⁴⁸ According to I.E. shikhvat ha-tal ⁴⁹ Translated according to I.E. ⁵⁰ See I.E. on Ex. 14:27 and the notes thereto. ⁵¹ If the Biblical manna is to be identified as the substance mentioned by Chivi then it should still be found in Sinai today. It is not. Therefore it was not there in the days of Moses. ⁵² Mount Sinai. Hence we can ascertain that no manna falls there today. ⁵³ This place cannot be identified. ⁵⁴ Whereas the manna appeared daily for 40 years. ⁵⁵ Whereas the manna did. See verse 21. ⁵⁶ Whereas the manna did. See verse 20. ⁵⁷ As one had to do with the manna. See Num. 11:8. ⁵⁸ Which I.E. assumes the manna did not. If it did Scripture would have informed us of this. ⁵⁹ Which the manna did. ⁶⁰ It cannot serve as food. ⁶¹ Which shows that it is not the substance spoken of by Chivi. ⁶² It came down only in the places where Israel camped. When Israel moved on, it ceased to appear there. Thus it cannot be identified with the substance mentioned by Chivi. ⁶³ However, after the 15th of Nisan it ceased to come down. It thus cannot be identified with the substance mentioned by Chivi.

AND WHEN THE LAYER OF DEW WAS GONE UP. The meaning of va-ta’al (was gone up)⁶⁴ (to go up). is ceased.⁶⁵ is, went up, hence I.E.’s comment. It is similar to alah (went up) in Then defiledst thou it — my couch went up (alah) (Gen. 49:4).⁶⁶ The meaning of the latter verse is: from the time that you defiled my couch it was removed from me and ceased to function.⁶⁷ Ta’aleni (take me away)⁶⁸ in O my God, take me not away in the midst of my days (Ps. 102:25) is similar. The dew came down first to clean the earth. When the dew was gone the manna descended. The latter⁶⁹ is clearly written,⁷⁰ viz., And when the dew fell upon the camp in the night, the manna fell upon it (Num. 11:9).

footnotes: ⁶⁴ From the root ayin, lamed, heh ⁶⁵ The usual meaning of va-ta’al ⁶⁶ Translated literally. ⁶⁷ Thus Gen. 49:4 should be translated: Then defildedst thou it — my couch was removed. Cf. I.E. on Gen. 49:4. ⁶⁸ Literally, bring me up. ⁶⁹ Unmentioned here. ⁷⁰ In the book of Numbers.

A FINE, SCALE-LIKE THING. Mechuspas (scale-like thing) means round shaped. It has no cognate.⁷¹ The one who says⁷² means uncovered; that is, the manna was similar to a peeled seed (Ralbag). that mechuspas is similar to machsof (uncovering) (Gen. 30:37),⁷³ which is spelled with a sin,⁷⁴ is spelled with a samekh. However, the latter presents no problem, for the sin and the samekh interchange. is incorrect. For it is the manner of Hebrew to double the first and second root letters,⁷⁵ as in the word yafyafita (thou art fairer)⁷⁶, feh, heh. (Ps. 45:3), or to double the second and third stem letters, as in the word yerakrak (greenish)⁷⁷ (Lev. 13:49), or to double only the third stem letter, as in sagrir (a very rainy day)⁷⁸ (Prov. 27:15). However, we never find the second root letter⁷⁹ doubled⁸⁰ came from the same root as machsof, for the root of machsof is chet, sin, feh. except for instances when the heh⁸¹ is silent, as in hagigi (my meditation)⁸² (Ps. 5:2) in which the gimel appears to be a third root letter after the heh is dropped.⁸³ it appears to come from the root heh, gimel, gimel, not heh, gimel, heh with the gimel doubled. Hence it was doubled. However, we do not find the middle root letters to be doubled in words where all root letters are sounded.⁸⁴ Hence mechuspas cannot be derived from that root.

footnotes: ⁷¹ The word is not found again in Scripture. ⁷² Rashi, interpreting Onkelos. According to Rashi mechuspas ⁷³ Translated according to I.E. and Rashi. ⁷⁴ Whereas mechuspas ⁷⁵ When it makes a quadriliteral out of a three-letter root. ⁷⁶ From the root yod ⁷⁷ From the root yod, resh, kof. ⁷⁸ From the root samekh, gimel, resh. ⁷⁹ That is, only the second root letter. ⁸⁰ As it would be if mechuspas ⁸¹ That is, in words that end in heh. ⁸² From the root heh, gimel, heh. ⁸³ When we look at the word hagigi ⁸⁴ As they are in the root chet, sin, peh.

AND WHEN THE CHILDREN OF ISRAEL SAW IT. Rabbi Solomon⁸⁵ says that the meaning of man hu (what is it) in Arabic is, what is it? However, someone misinformed him, because the Arabic phrase for “what is it” is mah huwi, as the term man is used in Arabic exclusively in reference to people. The way to explain man is to note that it comes from the same root as minnah (appointed) in who hath appointed your food and your drink (Dan. 1:10).⁸⁶ means: it is something appointed (for us); it is a food allotment set aside for us.

footnotes: ⁸⁵ Rashi. However, this comment is not found in Rashi but in Rashbam. I.E. most probably quoted from memory and erred. Krinsky cites an opinion that I.E. had an early edition of Rashi which had this interpretation and that Rashi later changed his mind and omitted it from subsequent editions. ⁸⁶ Thus man hu

[AND MOSES SAID UNTO THEM.] Rabbi Moses Ha-Kohen says that we know that the Torah is not written in chronological order. Thus the meaning of And Moses said unto them is: and Moses had previously said unto them.⁸⁷ Israel would not have known that the substance on the ground was their food allotment. There are many similar instances.⁸⁸ introduces a pluperfect. See I.E. on Gen. 1:9. Indeed, we find that Scripture states in this very portion, and it bred worms and rotted, the meaning of which is: and it bred worms and had previously rotted.⁸⁹ Indeed, Scripture states, and it did not rot, neither was there any worm in it (v. 24).⁹⁰ Scripture delayed reporting the words of Moses⁹¹ is out of sequence. See note 87. because it had to elaborate and go on to say, This is the thing which the Lord hath commanded, etc. (v. 16).⁹²

footnotes: ⁸⁷ If Moses had not first said, this is the bread which the Lord hath given you to eat, ⁸⁸ Where the vav ⁸⁹ According to I.E. if it had not rotted first it would not have bred worms. The sequence of events thus was: it rotted and as a result bred worms. ⁹⁰ We thus see that rotting precedes the breeding of worms. ⁹¹ That is, it is the bread which the Lord hath given you to eat ⁹² In other words, Scripture wanted to present all the words that Moses spoke at that time in one unit.

[GATHER YE OF IT EVERY MAN ACCORDING TO HIS EATING.] This was to be done by logical estimate.⁹³ implies that one is to estimate how much the person for whom one is gathering will eat. I.E. says that this part of the verse refers to minors. An omer for a head was for someone fully grown, for minors gather according to how much they consume.⁹⁴

footnotes: ⁹³ Every man according to his eating ⁹⁴ That is, every man according to his eating.

AND THE CHILDREN OF ISRAEL DID SO. According to the plain meaning of the text some gathered more and some less according to the number of people in their tents. However, our sages said that our verse speaks of a miracle.⁹⁵ 75a. Also Rashi.

footnotes: ⁹⁵ Some gathered more and some gathered less. Nevertheless, when they came home and measured what they had gathered they found that they had gathered an omer per person. Yoma

AND WHEN THEY DID METE IT WITH AN OMER. Each one found that he had the amount that he had estimated.⁹⁶

footnotes: ⁹⁶ When they gathered the manna they did not use a measure but collected by estimation. When they came home they measured the amount gathered and it came to an omer per head. In common with the other commentaries, such as Rashi and Rashbam, I.E. explains that verse 17 describes what Israel did in the field, and verse 18 what they found to be the case at home, hence his interpretation.

AND MOSES SAID UNTO THEM: LET NO MAN LEAVE OF IT TILL THE MORNING. Its meaning is, do not leave some of the manna over to eat on the next morning. Rather, trust in the Lord that it will descend on the following day. There was no command to eat the entire omer.⁹⁷ could conceivably be interpreted as a command to consume the entire omer, hence I.E.’s comment. However, that which a person did not consume was to be thrown outside of his tent.

footnotes: ⁹⁷ Let no man leave of it till the morning

NOTWITHSTANDING THEY HEARKENED NOT UNTO MOSES. The word anashim (some of them) is connected to Notwithstanding they hearkened not unto Moses.⁹⁸ They were few in number.⁹⁹ (they hearkened not) does not refer to alehem (unto them) in the previous verse, which refers to all of Israel, but rather to anashim (some of them) which follows (Filwarg). Rabbi Merinus¹⁰⁰ says that va-yarum (and it bred worms) comes from the same root as rimmah (worms).¹⁰¹ Hence va-yarum literally means: and it wormed; i.e., it bred worms.

footnotes: ⁹⁸ Our verse is to be interpreted as if written: Notwithstanding, some of them hearkened not unto Moses but left of it until morning. ⁹⁹ That is, those who did not hearken unto Moses. Hence ve-lo shame’u ¹⁰⁰ See notes on Ex. 1:10. ¹⁰¹ From the root resh, mem, mem.

AND THEY GATHERED IT MORNING BY MORNING. The meaning of ve-cham ha-shemesh (and as the sun waxed hot) is: and when the day waxed hot. For the sun does not wax hot.

IT MELTED. Namas (melted) comes from a double root¹⁰² and is in the nifal.

footnotes: ¹⁰² Mem, samekh, samekh.

AND IT CAME TO PASS. More than the usual amount of manna descended on this day, as Scripture goes on to note. Israel gathered twice as much food on this day because Moses had commanded them to do so.¹⁰³ However, they did not know why.¹⁰⁴ Also,¹⁰⁵ Scripture states, they gathered, not they found.¹⁰⁶ The rulers of the congregation came and told Moses that Israel did as he commanded them. They then asked Moses: What should be done with the extra portion? Why did he command them to gather twice as much food?¹⁰⁷ How could they consume such a large amount of food?

footnotes: ¹⁰³ Not because they happened to find twice as much on the ground. ¹⁰⁴ Moses commanded them to gather twice as much manna on this day. ¹⁰⁵ Aside from merely assuming that Israel gathered twice as much manna because Moses told them to, we have an indication from Scripture that this indeed was the case. ¹⁰⁶ Which shows that they deliberately gathered twice as much. They would only do so at the command of Moses. ¹⁰⁷ On this day.

AND HE SAID UNTO THEM. God has already told me that you are obligated to rest tomorrow and not do any work including the preparation of food,¹⁰⁸ for tomorrow is a Sabbath day unto the Lord. This is God’s day¹⁰⁹ (v. 25). because He rested from all His work on the seventh day. We find the same with regard to the Sabbatical year, viz., then shall the land keep a sabbath unto the Lord (Lev. 25:2).

footnotes: ¹⁰⁸ Hence you are to gather a double portion of manna on the sixth day. ¹⁰⁹ Compare, today is a sabbath unto the Lord

[SABBATH.] The word shabbat is grammatically difficult. It does not belong in the paradigm of gannav (thief)¹¹⁰ because the tav of shabbat is a feminine suffix,¹¹¹ is masculine. as is proven by the phrase shabbat hi la-Adonai (it is a sabbath unto the Lord) (Lev. 23:3).¹¹² (it; literally, she) is a feminine pronoun. Hence the word shabbat must be feminine. The word shabbat¹¹³. is a noun meaning cessation.¹¹⁴ The following is its grammatical explanation. The word should have been spelled and vocalized shabbetet¹¹⁵ according to the paradigm of dalleket (inflammation) (Deut. 28:22). When one of the tavs¹¹⁶ was dropped the bet was vocalized with a kamatz¹¹⁷ I.E. refers to the kamatz as a pattach a number of times in his commentary on Exodus. See I.E. on Ex. 15:18. to indicate that the word is feminine. It is the same, as I will explain, with the word achat (one).¹¹⁸ 4.

footnotes: ¹¹⁰ In which it appears to belong. ¹¹¹ Whereas gannav ¹¹² Hi ¹¹³ From the root shin, bet, tav ¹¹⁴ That is, cessation from work. ¹¹⁵ Vocalized pattach, segol, segol. ¹¹⁶ The root tav. ¹¹⁷ Literally, a pattach. ¹¹⁸ See I.E. on Ex. 26:8. Also Sefer Ha-Tzachot

[BAKE.] The word efu (bake) is irregular. It should have followed the paradigm of asu (do).¹¹⁹ as is the rule for words in the kal imperative which begin with a silent letter. Behold, Moses told the rulers of the congregation¹²⁰ what they should do.¹²¹

footnotes: ¹¹⁹ It should have been vocalized afu, ¹²⁰ In this verse. ¹²¹ With the extra portion of manna.

BAKE THAT WHICH YE WILL BAKE. Bake as you normally do so that you will have what to eat on this day. And see the that which ye will seethe has a similar meaning.¹²² Behold, prepare and cook all this according to your heart’s desire from one omer and eat as much as you need.¹²³

footnotes: ¹²² That is, seethe as you normally seethe so that you will have what to eat on this day. ¹²³ And leave over the second omer for the morning.

AND ALL THAT REMAINETH. Lay it up till the morning and I will tell you what to do.¹²⁴ Now Moses did not inform them that no manna would descend on the Sabbath day. It was only in the morning that he revealed this secret to them

footnotes: ¹²⁴ With the second omer. I.E. held that the Israelites ate the second omer uncooked.

AND MOSES SAID. Many lacking in faith erred because of this verse and said that a person is obligated to keep the Sabbath day plus the night which follows it,¹²⁵ I.E. composed his Sefer Ha-Shabbat to refute this view. See Introduction to Vol. 1, p. XIX. because Moses said, for to-day and not the night before is a sabbath unto the Lord. Additionally, Moses said, Tomorrow is a solemn rest (v. 23).¹²⁶ They interpreted, in accordance with their view, And there was evening and there was morning one day (Gen. 1:5) to mean that the first day was not finished until the morning of the second day.¹²⁷ However, they spoke incorrectly. As I have already made mention to you, Moses spoke to Israel only in accordance with their practice. Now the manner of the land of the uncircumcised¹²⁸ with regard to their food, their dress, their buildings, and affairs is not the same as that of the Land of Israel. It is the practice in the Land of Israel that no one bakes, cooks, or does any other work, both in summer or winter, at any time but during the day.¹²⁹ Hence Moses said, Tomorrow is a solemn rest.¹³⁰ Now pay close attention to understand the stupidity of those who explain and there was evening and there was morning in the manner which I noted above. For Scripture says, And God called the light day (Gen. 1:8), the reference being from the time that the sun rises until the time that it sets; and to the darkness He called night, the reference being from the time that the sun sets until the time that it rises. The night is thus the opposite of day, as the darkness is the opposite of the light. This being the case, how can Scripture refer to the evening, which commences at the time that the sun sets and lasts until the morning, as “day” when it is then night? Behold, concerning such people Scripture states, They change the night into day (Job 17:12). Now note that the word day is used in Hebrew in two ways. I have already mentioned one of them, viz., as long as the light of the sun is over any place on the earth. Therefore Scripture states, three days, night and day (Esth. 4:16) and, and night and day (Gen. 8:22). Now if the measure of the day includes the night in it, why mention night?¹³¹ It is also incorrect from the point of view of the science of linguistics¹³² for a noun to refer to two things which are the opposite of each other.¹³³ The word day is used secondarily in the sense of close or far-off time, as in on the day that I smote all the first-born in the land of Egypt (Num. 3:13); thou art to pass over the Jordan this day (Deut. 9:1); and cast them into another land, as it is this day (Deut. 29:27); And it shall come to pass in that day (Is. 7:21). There are many other similar instances. Now let us leave all these things aside and seek, as I have said, only after the day of the Torah,¹³⁴ for our years are not established according to the movement of the sun and moon but rather according to what the Bet Din decrees.¹³⁵ Now we find that Scripture states, Seven days shall ye eat unleavened bread (Ex. 12:15). Scripture then goes on to explain that this number¹³⁶ begins on the evening of the fourteenth of the first month (Ex. 12:18). Scripture also states, from even unto even, shall ye keep your sabbath (Lev. 23:32).¹³⁷ Furthermore, a man who has a seminal emission during the night or day, for it is so written, viz., that which chanceth him by night (Deut. 23:11), does not become “clean” until sunset, which is the end of the first day.¹³⁸ Now if it were so,¹³⁹ namely, that the first day ends on the morning of the next day,¹⁴⁰ then it is only fit for the one who experienced an emission to immerse himself in the morning.¹⁴¹ For if we say that the day and the night which follows it make up one day then the one who experienced an emission¹⁴² will be “unclean” for half a day¹⁴³ and clean for half a day.¹⁴⁴ And one who experienced an emission at the beginning of the night will be unclean for half of a day that passed¹⁴⁵ and also for half of the coming day.¹⁴⁶ This is the opinion of those who err.¹⁴⁷ I have already explained to you the meaning of and there was evening and there was morning (Gen. 1:5) in its place.¹⁴⁸ not as meaning that the day came to a close at morning, but rather as meaning that the evening and the morning of the first day came.

footnotes: ¹²⁵ Not the night before, as it is according to normative halakha. ¹²⁶ He did not say this evening. ¹²⁷ Began. ¹²⁸ Europe, where I.E. wrote his commentary. ¹²⁹ Whereas in Europe people work at night. ¹³⁰ He did not say, “This evening is a solemn rest,” because people in any case did not do any work in the evening. However, if the Torah had been written in Europe Moses would have said, “This evening is a solemn rest.” ¹³¹ In Esth. 4:16 and Gen. 8:22. ¹³² Aside from the Biblical texts we have additional proof from linguistics that day cannot refer to nighttime. ¹³³ Hence day cannot refer to nighttime. ¹³⁴ That is, accept the fact that day begins at sunrise and ends at sunset. ¹³⁵ Whereas each individual can establish when it is day by observing when the sun rises and sets. ¹³⁶ Of days, i.e., the seven days when unleavened bread is to be eaten. This shows, contra the sectarians, that the evening is connected to the day that follows. ¹³⁷ The Day of Atonement. ¹³⁸ Following the emission or the day on which the emission occurred. ¹³⁹ As the sectarians maintain, that the night following the day is considered part of the previous day. ¹⁴⁰ Following a seminal emission. ¹⁴¹ Following an emission. ¹⁴² During the day. ¹⁴³ That is, till evening when he immerses himself. ¹⁴⁴ From evening till the next morning. ¹⁴⁵ For the night belongs to the previous day. ¹⁴⁶ For he immerses himself the following evening. ¹⁴⁷ As noted, however, it is illogical. ¹⁴⁸ See I.E. on Gen. 1:5. There he explains and there was evening and there was morning

AND MOSES SAID. Moses now explained to them what they should do with the additional manna which was laid up, and he revealed to them its secret, that they would not find it this day because it did not come down.

SIX DAYS SHALL YE GATHER IT. It shall always be as it is now for as long as you are in the wilderness; that is, ye shall gather it for six days but on the seventh no manna shall come down.

[IN IT THERE SHALL BE NONE.] The word bo (in it) is added for additional clarification. It is similar to but of the tree of the knowledge of good and evil, thou shalt not eat of it (Gen. 2:17).¹⁴⁹ is inserted for clarification. See I.E. on Gen. 2:7.

footnotes: ¹⁴⁹ Of it

AND IT CAME TO PASS ON THE SEVENTH DAY. Of the manna’s appearance.¹⁵⁰

footnotes: ¹⁵⁰ For the manna started to come down on a Sunday. See I.E.’s comments on verse 1.

THAT THERE WENT OUT…TO GATHER. To see whether Moses’ words would stand up.

AND THE LORD SAID UNTO MOSES. Moses was Israel’s representative.¹⁵¹ etc., although spoken to Moses, were directed at Israel. The meaning of our verse is: the Lord said unto Moses, tell the following to the Israelites.

footnotes: ¹⁵¹ I.E.’s point is that the words How long refuse ye to keep My commandments,

[MY COMMANDMENTS.] This was said in reference to the people who left some of the manna over until the morning.¹⁵²

footnotes: ¹⁵² Verse 20.

[MY LAWS.]¹⁵³ For God taught them the reason for the Sabbath.¹⁵⁴ to mean my teachings, that is, my teachings concerning the Sabbath, namely, that it is God’s day and manna would not fall on it. They therefore gathered twice as much bread on the sixth day. There is a reason why Scripture employs the plural, namely, My commandments and My laws.¹⁵⁵ All the commandments and laws are, beyond any doubt, to be taken literally. However, they have secret meanings pertaining to the soul that only the enlightened can understand. Thus every commandment has two meanings.¹⁵⁶

footnotes: ¹⁵³ Hebrew, torotai. ¹⁵⁴ I.E. explains torotai ¹⁵⁵ When in reality one command and one teaching were violated. ¹⁵⁶ Thus when one violates a commandment one disregards its obvious meaning plus its secret meaning, hence the use of the plural commandments and laws in our verse.

SEE. Its meaning is: see the wonder that the Lord will perform for you so that it shall become clear to you that God commanded you to rest as He rested when He made all things in the beginning. God is therefore permitting twice as much manna to come down today as normally comes down every day.

ABIDE YE EVERY MAN IN HIS PLACE. In one’s tent.

[LET NO MAN GO OUT OF HIS PLACE.] It meaning is: let no man go out of his place on the seventh day to gather manna as the men who went out to gather did.¹⁵⁷

footnotes: ¹⁵⁷ Contra the Karaites, who took this verse to mean that one is not permitted to leave one’s house on the Sabbath.

SO THE PEOPLE RESTED. Scripture tells us that from that day on, no man went out on the Sabbath to gather.¹⁵⁸

footnotes: ¹⁵⁸ Manna.

AND THE HOUSE OF ISRAEL CALLED THE NAME THEREOF MANNA. Behold, Scripture previously noted the miracles associated with the manna.¹⁵⁹ It now turns to relate its praises.

footnotes: ¹⁵⁹ Ex. 16:15-30.

[AND IT WAS LIKE CORIANDER SEED, WHITE.] Some say that gad (coriander) refers to kosbarta, in Arabic, kusbar. Others say that it means mustard. However, I do not know, as it is not found in any other context save in reference to the manna. The same is the case with the word tzappichat (wafers), which Saadiah Gaon says means an unleavened wafer. Now when the manna was eaten as it was when it came down, it had the taste of a wafer made with honey. However, when cooked it had the taste of a cake baked in oil (Num. 11:8). Scripture mentions these two delicacies.¹⁶⁰

footnotes: ¹⁶⁰ However, when prepared in other ways it had other tastes.

AND MOSES SAID. This chapter should have followed the account of the construction of the Tabernacle.¹⁶¹ (the jar of manna) up before the Lord. This implies that the Tabernacle was in existence, as before the Lord means before the ark (v. 33). Hence the command to set aside a jar of manna was not given when the manna stated to fall but later, after the construction of the Tabernacle. It was placed here to relate the miracle of the manna¹⁶² lasting for generations.¹⁶³ Now Moses told this to Israel.¹⁶⁴ He therefore said, wherewith I fed you.¹⁶⁵ our verse should read: that they may see the bread wherewith I fed them. Hence I.E. points out that when Moses spoke to Israel he used the second person. Thus our verse reads, I fed you.

footnotes: ¹⁶¹ Our verse states, and lay it ¹⁶² That was placed in the jar. ¹⁶³ Since Scripture here mentions the miracle associated with the manna it relates this miracle as well. ¹⁶⁴ In the name of God. ¹⁶⁵ Our verse reads, that they may see the bread wherewith I fed you. Prima facie,

A JAR. A clay or copper utensil. The word is not found elsewhere.

[BEFORE THE LORD.] Its meaning is, before the divine glory which is upon the cherubim.

AS THE LORD COMMANDED MOSES. Scripture here explains that before the Lord means: before the Testimony, the reference being to the ark. The ark is referred to as the Ark of the Testimony because of the tablets of the covenant¹⁶⁶ that were in it.

footnotes: ¹⁶⁶ Also referred to as the tables of testimony. See Ex. 32:15.

AND THE CHILDREN OF ISRAEL. This miracle¹⁶⁷ was greater than all the other miracles that were done via Moses, for many miracles were connected with the manna. These miracles, unlike all other wonders, lasted for forty years.

footnotes: ¹⁶⁷ That the manna accompanied Israel for forty years.

[UNTIL THEY CAME TO A LAND INHABITED.] Scripture says this for they were in the wilderness, in a land that no man passed through (Jer. 2:6).¹⁶⁸ Now once Israel crossed the Jordan they ate the grain that they found there.¹⁶⁹ The reason Scripture found it necessary to say, they did eat the manna, until they came unto the borders of the land of Canaan is that the manna accompanied them until they came to Gilgal,¹⁷⁰ which lies on the border of the land of Canaan. The manna then ceased to fall, for now they had new grain.

footnotes: ¹⁶⁸ Translated according to I.E. ¹⁶⁹ See Josh. 5:11. ¹⁷⁰ Josh. 5:10.

NOW AN OMER IS THE TENTH PART OF AN EPHAH. Scripture mentions this measurement because one omer per person was sufficient for satiation.