We're about to dive into a fascinating slice of Jewish tradition from Midrash Tehillim, specifically Psalm 78, that does just that, exploring the story of the Israelites in the desert, their miraculous manna, and their, shall we say, less-than-grateful response.
The Midrash (rabbinic interpretive commentary) paints a vivid picture. Remember the story of Moses striking the rock to bring forth water? Well, Rabbi Yosei bar Hanina makes a striking comparison. He likens the gushing water to a woman experiencing a discharge of blood, referencing (Leviticus 15:25). It's a bold image, connecting the life-giving water with the life-giving act of a woman's body. "And water gushed forth," the verse tells us.
But the story doesn’t end with simple gratitude. Oh no. The Midrash tells us that scoffers among the Israelites, after witnessing the miracle of water from a rock, flippantly said, "Now we will remove the rock!" Talk about missing the point! The rock, however, had the last laugh – it immediately swallowed them up. A stark reminder, perhaps, of the dangers of disbelief and the power of the Divine.
And then there's the manna, that miraculous food that sustained the Israelites for forty years. Rav Kahana, in the name of Rabbi Zevadya ben Levi, states that for a thousand years, manna descended upon Israel every day! Rabbi Shimon ben Yochai draws a parallel between the opening of the heavens to provide manna and the opening of the heavens during the Flood. However, he notes a key difference: the flood lasted twelve months, while the manna descended for only eight. Why? Because, he explains, the measure of mercy exceeded the measure of punishment by five hundred times. Now that’s a ratio!
Rabbi Acha adds a practical piece of wisdom: "He should not have short arms," meaning, don't be stingy. He connects this to (Proverbs 10:22), reminding us that true blessing comes from God and is not accompanied by sorrow.
But here’s where it gets interesting. Rabbi Shimon ben Lakish delves into the nature of the manna itself. Remember the description from (Exodus 16:14), "a thin flake-like layer, small as the hoar frost on the ground"? Rabbi Shimon suggests that if someone only needed a tiny amount, the manna would have been as fine as flour. He even points out a missing letter in the biblical text, hinting that the manna was "swallowed up in 248 limbs of a person." He bases this on the verse, "Every man had eaten the bread of the mighty" (Psalms 78:25).
What is "the bread of the mighty?" One explanation, says the Midrash, is that it was made by angels!
But despite all this miraculous provision, the Israelites complained. Rabbi Shimon ben Lakish recounts how they grumbled, "You see your waters providing wheat to the Egyptians, but you do not produce flour!" They were essentially accusing God of being a bad provider. Can you imagine?
God's response? "I have treated them with kindness and made them like angels." But even that wasn't enough. They continued to whine, "Our soul is dried up; there is nothing at all; we have nothing but manna to look to!" (Numbers 21:5). It's a powerful illustration of how even the most extraordinary blessings can be taken for granted. The Midrash then poses a rhetorical question: "How much longer will they despise Me, in their midst, in the womb of their bellies, that they eat and produce nothing?"
Rabbi Ibu adds a fascinating detail about Jethro, Moses' father-in-law. He says that Jethro received his portion of manna at the sixth hour, and that this portion was equivalent to sixty myriads (hundreds of thousands!) and corresponded to all of his limbs. This manna was "bread of heroes," fit for each and every person.
The Midrash also describes how the manna was brought down: wind would honor the wilderness, and then dew would descend. All of Israel would gather the manna before the sun rose and melted it.
Then comes a curious statement: the manna was divided into three parts – one-third for the wise men, one-third for Mordechai and Esther, and one-third for the construction of the Temple. This seems anachronistic, as Mordechai and Esther, and certainly the Temple, came much later. Perhaps this is a way of connecting the miraculous provision in the desert with later acts of salvation and building.
The Midrash concludes with a discussion of the three keys held only by God: the key of rain, the key of resurrection, and the key of compassion. Rabbi Acha, in the name of Rabbi Jonathan, cites biblical verses to support this idea, highlighting God's power over life, death, and sustenance. He reminds us that God gave rain, gave children to the barren, and even gave the power to raise the dead to figures like Elijah and Elisha.
The final takeaway? Even with divine assistance, like that given to Moses and Aaron, there are consequences for actions. Even they, through their impatience, failed to enter the Promised Land. It's a sobering thought, reminding us that even in the midst of miracles, we are still accountable for our choices and our attitudes.
They struck the rock and water gushed forth, as Moses struck the rock, blood dripped, as it says, "and water gushed forth." Rabbi Yosei bar Hanina said it was like what is written (Leviticus 15:25), "when a woman has a discharge, her discharge of blood flows." Thus, it says, "and water gushed forth." And the rivers flowed. The rivers washed away much water, and the scoffers of the generation said, "Now we will remove the rock," but it immediately swallowed them up, and the heavens commanded. Rav Kahana said in the name of Rabbi Zevadya ben Levi that for a thousand years, manna descended upon Israel every day. Rabbi Shimon ben Yochai said that it is written here, "the doors of heaven opened." And there, it is written (Genesis 7:11), "the floodgates of the sky were opened." The sages taught that the flood lasted for twelve months, and here, the doors of heaven opened for only eight. This is because four doors were for rain, and the measure of mercy exceeded the measure of punishment by five hundred times. Thus, for two thousand years, manna descended upon them every day, as it says, "and He rained down manna upon them to eat and gave them the grain of heaven." Rabbi Acha said, "He (i.e. a person) should not have short arms (i.e. stingy), as it is written in Proverbs 10:22, 'The blessing of the LORD, it maketh rich, and He addeth no sorrow therewith.'" Rabbi Shimon ben Lakish said, "And behold, upon the face of the desert, a thin flake-like layer, which is mentioned in Exodus 16:14, 'And when the layer of dew was gone up, behold upon the face of the wilderness a small round thing, small as the hoar frost on the ground.' Had there been one who had a need for pinching off (i.e. taking only a small amount of) the manna, it would have been as fine as flour, as it is written without the letter 'vav' (which represents the number six) - that it was swallowed up in 248 limbs of a person, as it is said, 'Every man had eaten the bread of the mighty' (Psalms 78:25)." Another explanation of 'the bread of the mighty' is that it was made by angels. 'Every man' refers to the Israelites, as it is said, 'Every man of Israel' (Deuteronomy 29:9). Rabbi Shimon ben Lakish said, "The Israelites would complain, saying, 'You have a woman who gives birth and eats, yet she does not produce milk; you see your waters providing wheat to the Egyptians, but you do not produce flour.' The Holy One, blessed be He, replied, 'I have treated them with kindness and made them like angels,' but they would complain against Him and say, 'Our soul is dried up; there is nothing at all; we have nothing but manna to look to' (Numbers 21:5). How much longer will they despise Me, in their midst, in the womb of their bellies, that they eat and produce nothing?" Rabbi Ibu said: At the sixth hour, Jethro came and received his portion of manna. The manna that he received was equivalent to sixty myriads and corresponded to all of his limbs. The manna was like "bread of heroes," which each person ate. How was the manna brought down to them? The wind would blow and honor the wilderness, and then dew would descend upon it, as it says, "And when the dew fell upon the camp in the night" (Exodus 16:13). All of Israel would go out and collect the manna until the sun rose, so that it would not melt, as it says, "And it came to pass that the sun waxed hot, and it melted" (Exodus 16:21). The manna was divided into three parts: one-third for the wise men, one-third for Mordechai and Esther, and one-third for the construction of the Temple, as it says, "For the Lord hears the needy and does not despise his own who are prisoners" (Psalms 69:33). "His own who are prisoners" refers to the beams of the Temple that the Holy One, Blessed be He, keeps track of. Rabbi Nehemiah said that the matter is not stated explicitly. Rabbi Acha in the name of Rabbi Jonathan said that there are three keys: the key of rain, the key of resurrection, and the key of compassion, and they are only in His hands. The key of compassion is derived from the verse, "And the Lord saw, and opened her womb" (Genesis 29:31). The key of resurrection is derived from the verse, "And you shall know that I am the Lord when I open your graves" (Ezekiel 37:13). Regarding rain, it is said (Deuteronomy 28:12), "The Lord will open for you His good treasure, the heavens, to give your land rain." When God desires, He gives rain to the righteous. Regarding barrenness, God gave a son to Elisha, as it is said (2 Kings 4:16-17), "Now the woman conceived and bore a son at that season next year, as Elisha had said to her." God also gave the power to raise the dead to Elijah, who brought back to life the son of the widow of Zarephath, as it is said (1 Kings 17:21-22), "Then he stretched himself upon the child three times, and cried out to the Lord and said, 'O Lord my God, I pray, let this child’s soul come back to him.' The Lord heard the voice of Elijah; and the soul of the child came back to him, and he revived." Similarly, Elisha raised the son of the Shunammite woman, as it is said (2 Kings 4:34), "And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm." And also, in Ezekiel 37:1-3, "The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones...So I prophesied as He commanded me, and breath came into them, and they lived, and stood upon their feet, an exceedingly great army." God gave Elijah the key to rain, as it is said (1 Kings 17:1), "Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, 'As the Lord God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word.'" And when he prayed for rain, it is said (1 Kings 18:41), "Then Elijah said to Ahab, 'Go up, eat and drink; for there is the sound of abundance of rain.'" It is written (Psalm 18:7), "The Lord is for me among those who help me; therefore, I shall see my desire upon those who hate me." There is no one whom God helps like Moses and Aaron, and through their saying "Hear now, you rebels," they did not enter the land. Therefore, the young men of Israel were judged on a scale of merit and were found wanting.
