Beshalach 5641 תרמ”א
כבר כ’ במ”א ענין קי”ס. כי ביצ”מ היו בנ”י נוגעין. שהיו בצרת מצרים. ולכן לא נמשכו אחר הארת הנסים. ובקי”ס שכבר היו בני חורין קיבלו הארת הנסים. וזה ענין ויאמינו בה’ ואח”כ הבינו למפרע כל ההנהגה. שהי’ כל ירידתם למצרים ג”כ לטובה. וירא כו’ היד הגדולה אשר עשה ה’ במצרים הוא הגלות והגאולה. ואז שייך לשיר השירה:
We have explained elsewhere (See above תר”מ) that Bnei Yisrael experienced the power of the Egyptians during their exodus from Egypt, since they were their subjects. As a result, they did not fully appreciate the miracles they encountered and were not drawn after the light of the miracles. However, after they were liberated from Egyptian rule, they experienced the miracles in full and their faith in HaShem was strengthened (Shemos 14:31). This is because they were able to understand that the exile and redemption were for their benefit. The verse continues, “And Bnei Yisrael saw the Great Hand, that HaShem performed against Mitzrayim” (Shemos 14:31), which refers to the realization of the good that came from the exile and redemption. It is only when one can see the entire picture that the song of praise is justified.
בפסוק התיצבו וראו את ישועת ה’ אשר יעשה. הל”ל ותראו כי עדיין לא נעשה להם. אכן י”ל כי מרע”ה המשיך להם כח רוה”ק לראות מה שעתיד הש”י לעשות עמהם. וראו עתה בעיניהם ונתחזקו בלבותם. וז”ש התיצבו. כמ”ש במדרש שמות שלשון זה על רוה”ק נאמר. כמ”ש ויתיצב ה’ כו’ ע”ש. וכמו שמצינו באלישע שפקח עיני הנער לראות ע”ש. [שוב מצאתי מפו’ כן במכילתא]. כן הראה משה לבנ”י עתה. וכמ”ש חז”ל כי על הים ראתה שפחה מה שלא ראו נביאים. וז”ש וירא ישראל את היד כמ”ש היתה עלי יד ה’ והוא לשון נבואה:
“Stand firm and see (now -וראו) the salvation of HaShem that He will do” (Shemos 14:13). It would have been more correct to say “And you will see”, for there was no miracle performed for them yet?
However we can explain that Moshe Rabeinu actually showed them now, before the actual miracles, with Ruach Hakodesh, the miracles that HaShem was going to perform for them. They therefore now saw this with their own eyes and were strengthened in their hearts.
This is the idea of the word התיצבו – stand firm, which the Midrash (Shemos Rabbah 1:22) explains refers to an expression of Ruach Hakodesh. As it states (Shmuel 1:3:10) “And HaShem came and he stood”. Furthermore we find the expression with Elisha (Malachim 2:6:17) when he opened the eyes of the boy. [Furthermore we see this too in the Mechilta]
Simalrly, here too Moshe showed Bnei Yisrael. This is what I sages taught (Mechilta Beshalach) Even the maidservants had such a clear vision at the splitting of the sea, even greater than the greatest prophets.
This too is the idea of “Bnei Yisrael saw the strong hand”, (where we find the word “hand” referrng to prophecy) as it states (Yechezkel 36:1) The Hand of HaShem was upon me, meaning that he experienced a prophecy.
בפרשת המן הנני ממטיר כו’ למען אנסנו הילך בתורתי. כי הי’ אכילת המן הקדמה לקבלת התורה. וזה הי’ התרוממות גופם של בנ”י עד שאכלו לחם שמלאכי השרת אוכלין. א”כ הי’ גופם מזוכך מן הגשמיות. כי קודם החטא של העגל היו בנ”י מוכנים לקבל התורה בקדושתה למעלה בשמים. ואז הי’ המדרגה כדעת ר’ גמליאל כל שאין תוכו כברו אל יכנוס לבה”מ. ואח”כ אחר החטא נפסקה הלכה והעמידו תלמידים הרבה. היינו שיתקדשו הגופים אח”כ ע”י התורה. ורמז לענין המן דאיתא במשנה אם אין קמח אין תורה ואם אין תורה אין קמח. והמן הי’ קמח שקודם התורה. אח”כ הכניסה לא”י ואכלת ושבעת כו’. בחי’ לחם מן הארץ. הי’ הקמח שאחר התורה. כי יש לחם ויש לחם. ולחם מן השמים הוא שורש המזון קודם שבא לעוה”ז. כמ”ש במ”א פי’ דבר יום ביומו שהוא ההנהגה בשורשה העליון. ולכן כ’ ראו כי ה’ נתן לכם השבת. כי היו דבקים בשורש העליון. וראו בעין בחי’ השבת. לכן ניתן להם ביוה”ש לחם יומים. כי בהטבע אין ניכר הפרש בין ימי המעשה ליום השבת. אבל לאשר המן הי’ למעלה מהתחלקות השפע לעולמות הנפרדים. לכן ניכר שם השינוי ולא ירד המן בשבת:
https://www.sefaria.org/Sefat_Emet,_Exodus,_Beshalach_11.4
Regarding the Mannah “I am showering you with bread from Heaven, to test you, whether you will followmy Torah or not” (Shemos 16:4) .The eating of the Mannah was a preparation for receiving the Torah, for Bnei Yisrael experienced a spiritual eleavtion till they ate the food that the Heavenly Angels eat. This means that their bodies were completely purified from phyiscality.
Before the sin of the Golde Calf, Bnei Yisrael were ready to recieve the Torah on its highest spiritual level in holiness in Heaven. This is like the level that Raban Gamliel declared (see Brachos 28a) That anyone whose outside is not as his inside, cannot entre the Beis Hamidrash. (i.e. Theyneeded to be on a perfect level physicaly).
Howev after the sin of the Golden Calf, they were disconnected from this level, (just as the Gemara describes, that once Rabban Gamliel was deposed) many new scholars entered the Beis Hamidrash. This is (a different level from the bottom up) that one purifies one’s body, after (one learns) through the Torah.
This idea is hinted to in the Mishna (Avos 3:17) “If there is no flour there is no Torah, and if there is no Torah there is no flour”.
The Mannah is like the flour before the Torah (the idea of perfecting oneslef before receiving the Torah). However after the Mannah when we entered Eretz Yisrael it states “You shall eat and be satiated, and bless” (Devarim 8:10), this referes to phyiscal bread from the land (which a person eats to uplift it, and be uplifted by it).
For there are 2 types of bread: There is bread from Heaven, which is the source of all food, before it comes into this world, as we explained elsewhere (see תרל”ו 3) the idea of receiving the mannah every single day, on the root level of HaShem’s interaction with the world.
It was for this reason (because they were on such a high level) that it states (Shemos 16:29) “See that HaShem has given you the Shabbos”, they wre able to actually see the idea of Shabbos, because they were connected to the source.
Therefore on the sixth day they received a double portion (where they could actually see the distinction of Shabbos with the other days of the week) for in nature Shabbos appears to be the same as the other days, however since the mannah was above nature, it was above any staged of division to the different worlds, and therefore its (spiritual status) was immediately recognisable that it did not fall on Shabbos.
וכתיב ויענך וירעיבך ויאכילך את המן כו’. נותנין שבח גם על הרעבון. הענין הוא כי בוודאי לפי מדרגת המזון כך הוא הרעבון. ויל”ד על תלונת בנ”י להמית כו’ כל הקהל כו’ ברעב. וכי לא ידעו כי הש”י נותן לחם לכל בשר. וגם לא נזכר בקרא שלא הי’ להם לחם כמ”ש ולא הי’ מים כו’. ויתכן לפרש כנ”ל שהרגישו רעבון אחר שלא היו יכולין להפיק רצונם בלחם הגשמיי וכמ”ש לעתיד לא רעב ללחם כו’ כ”א לשמוע כו’ דברי ה’. והשיב להם הש”י כי כפי הרעבון הזה מוכנים לקבל מזון. והוא לחם מן השמים. כי בוודאי הש”י נותן מזון לכל ברי’ כפי הצריך לו והחסר לו. ולכן מי שמשתוקק וצמא למים שהוא התורה. משפיע אליו הש”י להפיק את רצונו בזה. וזה משביע לכ”ח רצון. כ”א מה שהוא רצונו. ולכן הי’ רעבון זה הקדמה והכנה לקבל הלחם מה”ש כנ”ל:
https://www.sefaria.org/Sefat_Emet,_Exodus,_Beshalach_11.5
The Pasuk (Devarim 8:3) states “And He afflicted you, and starved you, and fed you the mannah…”. It seems from the pasuk that being starved for the mannah is somethign that we are giving praise for, why?
The idea is that the level of the food is reflected by the hunger for the food. (As will be explained it was a spiritual hunger).
We can ask on the complaints that Bnei Yisrael had when they said (Shemos 16:3) “the entire nation will starve to death”, (How could they make such an accusation) did they not know that HaShem is the One that provides everyoe with food (Tehillim 137:25)? Furthermore it does not estate explicitly in the pasuk that they did not have any food, as it states (Bamidbar 20:2) “There was no water”.
However we can explain, as above, that really it was actually a spiriual hunger, they could not satiate their hunger withphysical food. Just as it states in the future there will be a hunger (Amos 8:11) “Not for bread…rather to hear the word of HaShem”.
HaShem therefore replied back to Bnei Yisrael that due to the power of this hunger (for spirituality) they would merit to receive food, which is a “bread from Heaven”.
For clearly HaShem gives each person food to fulfill their lack, and in as much as a person longs and is thirsty for the water – the Torah, proportionately, HaShem showeves himwith his will.
This is the idea of (Theillim 145:16) “He satiates each living creature, according to its will”, meaning each one according to what they desire.
Therefore the hunger was an introduction adn preparation to receive this “Bread from Heaven”, as explained above.
