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 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.