Heavenly Choices

Of the many remarkable and wondrous miracles performed for the children of Israel during their sojourn in the desert, the miracle of the manna stands out. Despite the people’s constant complaints and dissatisfaction, God provided them with a consistent and reliable source of food — daily, without exception — so that they were never in need:

And when the dew would come down on the camp at night, the manna would come down with it. (Numbers 11:9)

In Sefer Shemot (Exodus), this miracle is described differently:

…in the morning there was a layer of dew around the camp. And when the layer of dew lifted, there, on the surface of the wilderness—something fine, flaky, as fine as frost on the ground. (Exodus 16:13–14)

A midrash from the period of the Mishnah explores the connection between these two descriptions:

“And when the dew would come down on the camp at night…” – This teaches that it descended on the lintels and doorposts. And since it came down on the lintels and doorposts, they would have eaten it dirty and disgusting. [Therefore,] Scripture says: “…on the surface of the wilderness — stuff fine, flaky, fine as frost on the ground” (Exodus 16:14) – like frost that descended first and formed a kind of platter on the ground upon which the manna fell. From there, Israel would collect and eat it. That describes the layer beneath. As for the layer above, there could have been insects, creeping things, and flies. [Therefore,] Scripture says: “And the layer of dew lifted” (Ibid.) – this teaches that the manna was, as it were, enclosed in a box. They would recite the Shema and pray the Amidah; then a man would go out to the door of his house, gather what he and his household needed, and afterwards the heat of the sun would come, and it would melt. (Sifre Bamidbar 89, Kahana ed., pp. 227–28)

The first part of this midrash highlights the miraculous and gracious nature of God’s provision. Even under harsh desert conditions, the manna was delivered in a way that kept it clean, edible, and appetizing. This not only elevates our sense of awe and gratitude but also reflects a deep sensitivity to human dignity and daily needs.

It is worth noting that this description of the manna serves as one of the traditional aggadic (non-legal) models for the custom of covering the two hallot on the Shabbat table — with a cover on top and a board or plate beneath — mirroring the manna’s protection both above and below.

Also notable is how the midrash anachronistically attributes good rabbinic practice to the desert generation: namely, reciting the Shema and Amidah before eating breakfast!

Returning to the midrash:

Similarly, Rabbi Shimon said: Why didn’t the manna come down for Israel all at once? So that they would not turn their hearts away from their Father in Heaven… Suppose a person has five sons and five daughters. They would sit in the house and anxiously say: ‘Woe to us—what if the manna doesn’t come down tomorrow, and we die of hunger? May it be Your will that it comes down.’ And thus, they turn their hearts to their Father in Heaven. (Ibid.)

The second part of the midrash poses what might seem like a klutz kashe—a seemingly naive or obvious question — but it leads to a profound insight: the daily delivery of manna was not just about sustenance, but also about fostering continual reliance on God. It kept the people’s hearts turned toward Heaven.

Together, these two halves of the midrash raise powerful religious questions. Are we Jews of wonder, as reflected in the first part of the midrash? Or are we Jews of need, as expressed in Rabbi Shimon’s view? Is our relationship with God built on dependency — so that comfort and security may distance us from the Divine — or is it grounded in amazement, gratitude, and reverence?

Much depends on how we understand and internalize the miracle of the manna.