The ancient rabbis felt that way too, and they found profound hope in the story of the Exodus.
In Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, we find a powerful message about elevation and divine provision. It all begins with the line, "Behold, I will rain down bread for you." From this, the Rabbis launch into a beautiful meditation on God's promise, drawing connections across the entire Hebrew Bible.
The verse "He will dwell On High...his bread is given, his waters assured" (Isaiah 33:16) becomes a central theme. The Rabbis see this as a promise to Israel, who, as it says in I (Samuel 2:8), God "raises the poor from the dust." : the Israelites were literally sunken in mortar and bricks in Egypt. But God, blessed be He, lifted them up, "with their heads held high" (Leviticus 26:13). It’s a powerful image of redemption.
But it doesn't stop there. The Midrash (rabbinic commentary) connects this elevation to Jacob's dream in (Genesis 28:14), where God says his descendants will be like the dust of the earth, spreading westward and eastward. When they reach that low point, that's when their influence will expand. When we are at our lowest, God raises us above everything, as (Deuteronomy 28:1) promises: "The Lord your God will set you above all the nations of the world."
And where does this elevation ultimately lead? According to Shemot Rabbah, it leads to the Temple, a place created before the world itself! As (Jeremiah 17:12) states, "Throne of glory, exalted from the beginning is the place of our Temple." And within that sacred space, we find the delicacies of the Garden of Eden. It’s all connected: from the dust to the Divine presence.
The text continues, painting a vivid picture of a celestial banquet in the Garden of Eden. God, as it were, is reclining above the patriarchs – Abraham, Isaac, and Jacob – and all the righteous, distributing portions from the Tree of Life. It’s a scene of ultimate abundance and divine care. Who gets to say the blessing first? Everyone defers to God, who then passes the honor down through a chain of figures: Michael to Gabriel, Gabriel to the patriarchs, then to Moses and Aaron, the elders, and finally to David. David, the earthly king, blesses the King in Heaven, lifting a cup of salvation and calling on the name of the Lord (Psalms 116:13).
The Midrash then shifts, using the image of a stork laying its eggs in the dust, vulnerable to being trampled. This, they say, is analogous to Israel when they forsake God. But when they repent and lift their eyes On High, as (Psalm 123:1) says, "To You, enthroned in Heaven, I lift my eyes," then they will soar and overcome their oppressors.
Finally, the Midrash offers other interpretations of "He will dwell On High." It can refer to God Himself, as (Isaiah 57:15) says, "Exalted and holy I will dwell." "Rocky citadels are His stronghold" (Isaiah 33:16) can refer to David. "His bread is given" (Isaiah 33:16) can allude to Abraham's hospitality (Genesis 18:5), or to the manna in the wilderness. And "His water assured" can symbolize the Torah itself, as (Isaiah 55:1) invites, "Ho, everyone thirsty, go to water."
Ultimately, Shemot Rabbah 25 reminds us that even when we feel lost in the dust, divine elevation is always possible. By turning our gaze upward, by clinging to Torah, by seeking righteousness, we can access the abundance and blessing promised from the very beginning. It's a message of hope, resilience, and the enduring power of faith. Where are you looking today?
Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.” The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1). See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8). At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16). Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7),15The verse actually states “a good land” without “and expansive.” The phrase “a good and expansive land” is found in Exodus 3:8. to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them. If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life. Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’ He says to Gavriel,16Mikhael tells Gavriel to recite the blessing. and Gavriel to the patriarchs of the world,17Abraham, Isaac, and Jacob. and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). In their regard,18With regard to those who deferred to him. David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.” Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear. For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it? It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything. So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).19This verse, stated regarding Israel, indicates that the term “wing” in the verse in Job also refers to Israel. ” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1). “Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7). “And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22). “Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22). Why all these?20Why are all these negative things stated concerning Israel? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8). That is, “He will dwell On High.” Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5). “His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1). Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3). Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.” “His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17). Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard.21Do not claim to have heard from your teacher something that you did not hear from him. Do not prohibit for others and permit for yourself. Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7).22In Daniel’s vision, Edom is represented by a terrifying beast. [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’ That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).
