It’s a story richer than you might think, and it all starts as the Israelites journeyed from Elim.

Imagine the scene: the newly freed Israelites, fresh from the miracle of the Red Sea, are wandering through the desert. They're hungry, they're tired, and, well, they're complaining. As the verse says, “And the people murmured against Moses” (Exodus 16:2). Can you blame them? Freedom is great, but empty stomachs are not.

Now, here's where it gets interesting. According to the Yalkut Shimoni, a compilation of rabbinic commentary on the Tanakh, that very day of their grumbling was a Sabbath. A day of rest, a day of spiritual reflection... and a day of intense hunger, apparently.

So, what did Moses do? He reassured them. "Tomorrow," he promised, "you shall see the glory of the Lord" (Exodus 16:7). A pretty bold claim, right? What exactly was coming?

The answer, as we know, is manna – that mysterious, heavenly bread that sustained the Israelites in the wilderness. But the Yalkut Shimoni adds another layer. It tells us that the manna actually began to descend on the first day of the week, which, crucially, was also a Sabbath. Wait, what?

It sounds contradictory, doesn't it? How can the manna start falling on the first day of the week, which was a Sabbath, when they were told to gather a double portion on the sixth day? "On the sixth day, they shall prepare what they bring in" (Exodus 16:5).

What is the Torah teaching us here? What is the Yalkut Shimoni teaching us?

Perhaps it’s a subtle way of emphasizing the sanctity of the Sabbath, even in the midst of hardship and uncertainty. Maybe it shows us that even miraculous sustenance is intertwined with the rhythm of the week, with the need for preparation and foresight. Or maybe, it's a reminder that even when we complain, even when we doubt, divine provision is still possible.

Whatever the answer, this brief passage from the Yalkut Shimoni opens up a whole world of questions about the Exodus narrative. It challenges us to look beyond the simple story and delve into the deeper meanings hidden within. And isn't that what Jewish learning is all about?