Tanach
Shemot 16:28-36 שמות ט״ז:כ״ח-ל״ו
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וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה עַד־אָנָה מֵֽאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָֽי׃
Adonoy said to Moshe, “How long will you refuse to keep My commandments and My teachings.”
Adonoy said to Moshe, “How long will you refuse to keep My commandments and My teachings.”
Rashi
רְאוּ כִּֽי־יְהֹוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ ׀ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִֽי׃
See, because Adonoy gave you the Shabbos, therefore He gave you on the sixth day bread for two days. Every man must remain in his place. No man may go out of his place on the seventh day.
See, because Adonoy gave you the Shabbos, therefore He gave you on the sixth day bread for two days. Every man must remain in his place. No man may go out of his place on the seventh day.
Rashi
ראו. בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת, לתת לכם לחם יומים:
See. With your own eyes that God Himself warns you regarding the Shabbos, for a miracle occurs every Shabbos eve when He gives you bread for two days.
שבו איש תחתיו. מכאן סמכו חכמים ד' אמות ליוצא חוץ לתחום, ג' לגופו, וא' לפישוט ידים ורגלים:
Every man must remain in his place. From here the Sages found an allusion [to the law] that there are four amos [designated] for someone who has gone out of the [Shabbos] limit: three for his body and one more to stretch his arms and legs.
אל יצא איש ממקומו. אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:
[No man] may go out, etc. [An allusion to] the 2,000 amos of the Shabbos-limit. But this is not explicit [in the verse] for [the laws of] Shabbos-limits are only Rabbinic prohibitions. The main thrust of the verse was said regarding the manna gatherers.
וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִֽי׃
The people rested on the seventh day.
The people rested on the seventh day.
וַיִּקְרְאוּ בֵֽית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָֽשׁ׃
The House of Yisrael named it [the food] man[na]. It was like white coriander seed, and it tasted like wafers in honey.
The House of Yisrael named it [the food] man[na]. It was like white coriander seed, and it tasted like wafers in honey.
Rashi
והוא כזרע גד לבן. עשב ששמו קוליינד"רי (קאריאדער) וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:
It was like white coriander seed. A kind of herb called aliendre [in Old French] whose seed is round but not white, Whereas the manna was white. It is compared to the coriander seed only in so far its roundness is concerned. [Thus the verse is to be understood:] “It was like a coriander seed but it (the manna) is white.”
כצפיחת. בצק שמטגנין אותו בדבש, וקורין לו אַסְקְרִיטוּן בלשון משנה, והוא תרגום של אונקלוס:
Like wafers. Dough which is fried in honey, and is called אִסְקְרִיטִין in the language of the Mishnah. This (אִסְקְרִיטִין) is Onkelos’ translation.
וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן ׀ יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָֽיִם׃
Moshe said, “This is what Adonoy has commanded: Fill an omer [measure] with it to preserve it for your generations. That they may see the bread with which I fed you in the desert when I brought you out of the land of Egypt.”
Moshe said, “This is what Adonoy has commanded: Fill an omer [measure] with it to preserve it for your generations. That they may see the bread with which I fed you in the desert when I brought you out of the land of Egypt.”
Rashi
למשמרת. לגניזה:
To preserve. For storage.
לדורותיכם. בימי ירמיהו. כשהיה ירמיהו מוכיחם למה אין אתם עוסקים בתורה, והם אומרים נניח מלאכתנו ונעסוק בתורה מהיכן נתפרנס, הוציא להם צנצנת המן, אמר להם אַתֶּם רְאוּ דְבַר ה' (ירמיהו ב, לא), שמעו לא נאמר, אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:
For your generations. In the days of Yirmiyahu: When Yirmiyahu would admonish them: “Why are you not involved in the study of Torah?” they would respond: “Shall we abandon our work and study the Torah?! From where will we support ourselves?” He would take out the jar of manna and say to them: “This generation! See this thing of God!” It does not say: “Hear!” but rather: “See! With this your forefathers were supported. God has many messengers to prepare sustenance for those who fear Him.”
וַיֹּאמֶר מֹשֶׁה אֶֽל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹֽא־הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהֹוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶֽם׃
Moshe said to Aharon, “Take a jar and put an omer full of manna in it, and place it before Adonoy to be preserved for your generations.”
Moshe said to Aharon, “Take a jar and put an omer full of manna in it, and place it before Adonoy to be preserved for your generations.”
Rashi
צנצנת. צלוחית של חרס כתרגומו:
A jar. A flask made of earthenware, as Onkelos translates it (צְלוֹחִית).
והנח אותו לפני ד'. לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:
Place it before Adonoy. In front of the Ark This verse was not said until the “meeting-tent” was built but it was written here in the section dealing with the manna.
כַּאֲשֶׁר צִוָּה יְהֹוָה אֶל־מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָֽרֶת׃
As Adonoy commanded Moshe, Aharon placed it before the Testimony for preservation.
As Adonoy commanded Moshe, Aharon placed it before the Testimony for preservation.
וּבְנֵי יִשְׂרָאֵל אָֽכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָֽכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָֽעַן׃
The B’nei Yisrael ate the manna for forty years, until they came to an inhabited land. They ate the manna until they came to the edge of the land of Canaan.
The B’nei Yisrael ate the manna for forty years, until they came to an inhabited land. They ate the manna until they came to the edge of the land of Canaan.
Rashi
ארבעים שנה. והלא חסר ל' יום, שהרי בט"ו באייר ירד להם המן תחלה, ובט"ו בניסן פסק, שנאמר וַיִּשְׁבֹּות הַמָּן מִמָּחֳרָת (יהושע ה, יב), אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:
Forty years. But were they not thirty days short [of 40 years]! For on the fifteenth day of Iyar the manna descended for the the first time and on the fifteenth of Nissan it ceased, as it is said: “And the manna ceased the next day.” But [the answer is:] this indicates that in the cakes that B’nei Yisrael brought out of Egypt they tasted a manna taste.
אל ארץ נושבת. לאחר שעברו את הירדן (קידושין לח.). (ס"א, שאותה שבעבר הירדן מיושבת וטובה, שנאמר אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטֹּובָה אֲשֶׁר בְּעֵבֶר הַיַרְדְּן (דברים ג, כה), ותרגום של נושבת יָתְבָתָא, ר"ל מיושבת. רש"י ישן):
To an inhabited land. [Until] after they crossed the Jordan. (Another version of Rashi: for that [land] which is across the Jordan is inhabited and good, As it is said: [Moshe said:] “Please, let me cross and see the good land which is on the other side of the Jordan.” Onkelos translates נוֹשָבֶת as יָתְבָתָא, he means: settled. From an old Rashi manuscript)
אל קצה ארץ כנען. בתחלת הגבול, קודם שעברו את הירדן והוא ערבות מואב, נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בז' באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום, עד שהקריבו העומר בששה עשר בניסן, שנאמר וַיֹאכְלוּ מֵעֲבוּר הָאָרֶץ מִמָּחֳרַת הַפֶּסַח (יהושע ה, יא):
To the edge of the land of Canaan. At the beginning of the border, before [actually] crossing the Jordan. This refers to Arvos Moav. Consequently they contradict each other. But [the answer is:] When Moshe died in Arvos Moav on the seventh of Adar, the manna ceased and they had sufficient manna from what they gathered on that day until they brought the [korbon] Omer on the sixteenth of Nissan, as it is said: “They ate from the produce of the land on the day following the [first day of] Pesach.”
וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הֽוּא׃ {פ}
The omer is a tenth of an eiphoh.
The omer is a tenth of an eiphoh.
Rashi
עשירית האיפה. האיפה שלש סאין, והסאה ו' קבין, והקב ד' לוגין, והלוג ששה ביצים, נמצא עשירית האיפה מ"ג ביצים וחומש ביצה, והוא שיעור לחלה ולמנחות:
A tenth of an eiphah. The eiphah equals three Se’ahs; a se’ah is 6 kabin (3×6=18); a kab is 4 logs (18×4=72); a log is equivalent to 6 eggs (72×6=432). Consequently 1/10 of an eiphah (432/10) is equal to 43 1/5 (43.2) eggs. This is the minimum amount [of dough] that requires the separation of “challah” and for the meal offerings.
עד אנה מאנתם. משל הדיוט הוא, בַּהֲדֵי הוּצָא לָקֵי כַּרְבָּא (ב"ק צב.), ע"י הרשעים מתגנין הכשרין:
How long will you refuse. There is a proverb among common people: “The cabbage is stricken with the weeds.” Through the wicked, the righteous are disgraced.