Ainsi firent les enfants d'Israël: ils en ramassèrent, l'un plus, l'autre moins." 18 Puis ils mesurèrent à l'omer. Or, celui qui en avait beaucoup pris n'en avait pas de trop, celui qui en avait peu n'en avait pas faute, chacun avait recueilli à proportion de ses besoins. 19 Moïse leur dit: "Que nul n'en réserve pour le lendemain." 20 N'écoutant point Moïse, quelques-uns gardèrent de leur provision pour le lendemain, mais elle fourmilla de vers et se gâta. Et Moïse s'irrita contre eux. 21 Ils recueillirent cette substance tous les matins, chacun en raison de sa consommation; lorsque le soleil l'échauffait, elle fondait. 22 Mais il advint, au sixième jour, qu'ils recueillirent une provision double, deux ômer par personne; tous les phylarques de la communauté vinrent l'annoncer à Moïse. 23 Il leur répondit: "C'est ce qu'a dit le Seigneur: Demain est le sabbat solennel, le saint chômage en l'honneur de l'Éternel! Ce que vous avez à cuire, cuisez-le, à faire bouillir, faites-le bouillir aujourd'hui et toute la provision restante, gardez-la en réserve pour demain." 24 Ils la réservèrent pour le lendemain, comme l'avait ordonné Moïse et elle ne se gâta point et il ne s'y mit point de vers
R. Simon b. Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually? He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel. One who had four or five children would worry, saying: Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven. Another interpretation: They ate it whilst it was yet warm.6 Another interpretation: Because of the burden of the way.7
Who fed thee in the wilderness with manna . . . that He might afflict thee.19 R. Ammi and R. Assi [are disputing], one said, You cannot compare one who has bread in his basket with one who has none,20 the other said: You cannot compare one who sees what he eats with one who does not see what he is eating.21 R. Joseph said: This is an allusion to [the reason] why blind people eat on without becoming satisfied. Abaye said: Therefore let him who has a meal eat only in daylight. R. Zera said: What Scriptural verse intimates that? Better is the seeing of the eyes than the wandering of the desire.22 Resh Lakish said: Better is the pleasure of looking at a woman than the act itself as it is said: ‘Better is the seeing of the eyes than the wandering of the desire’.
And dust shall be the serpent's food.6 R. Ammi and R. Assi [disputed its meaning], one said: Even if the serpent were to eat all the delicacies of the world, he would feel therein but the taste of dust; the other said: Even though he ate all the delicacies of the world, his mind would not be at ease until he had eaten dust.
It was taught: R. Jose said, Come and see how different the action of human beings is from that of the Holy One, blessed be He. If one of flesh and blood is angry with his neighbour he persecutes him as far as depriving him of his livelihood, but it is different with the Holy One, blessed be He. Although He cursed the serpent, yet when he goes up to the roof, there is his food; if he goes down, there is his food. He cursed Canaan:7 yet he eats what his master eats, drinks what his master drinks. He cursed the woman,8 all are running after her. He cursed the earth,9 all are feeding from it.
Rabbi was engaged in the arrangements for the marriage of his son into the family of R. Hiyya,31 but when the kethubah32 was about to be written the bride passed away.33 'Is there, God forbid', said Rabbi, 'any taint [in the proposed union]?'34 An enquiry was instituted35 into [the genealogy of the two] families [and it was discovered that] Rabbi descended from Shephatiah36 the son of Abital37 while R. Hiyya descended from Shimei a brother of David.38
Later39 he40 was engaged in preparations for the marriage of his son into the family of R. Jose b. Zimra. It was agreed that he41 should spend twelve years at the academy.42 When the girl was led before him41 he said to them, 'Let it43 be six years'. When they made her pass before him [a second time] he said,'I would rather marry [her first] and then proceed [to the academy]'. He felt abashed44 before his father, but the latter said to him.'My son, you45 have the mind of your creator;46 for in Scripture it is written first, Thou bringest them in and plantest them47 and later it is written, And let them make Me a sanctuary. that I may dwell among them.48 [After the marriage] he departed and spent twelve years at the academy. By the time he returned his wife49 had lost the power of procreation. 'What shall we do?', said Rabbi. 'Should we order him to divorce her, it would be said: This poor soul waited in vain! Were he to marry another woman, it would be said: The latter is his wife and the other his mistress.' He prayed for mercy to be vouchsafed to her, and she recovered.
Exode 15 17
15 A leur tour ils tremblent, les chefs d'Édom; les vaillants de Moab sont saisis de terreur, consternés, tous les habitants de Canaan. 16 Sur eux pèse l'anxiété, l'épouvante; la majesté de ton bras les rend immobiles comme la pierre, jusqu'à ce qu'il ait passé, ton peuple, Seigneur! Qu'il ait passé, ce peuple acquis par toi; 17 Que tu les aies amenés, fixés, sur ce mont, ton domaine, résidence que tu t'es réservée, Seigneur! Sanctuaire, ô mon Dieu! Préparé par tes mains. 18 L'Éternel régnera à tout jamais!"
Tu les feras venir Mochè a prophétisé qu’il n’entrerait pas en terre promise. Aussi n’a-t-il pas dit : « Tu “nous” feras venir » (Mekhilta).
Résidence pour ton habitation Le sanctuaire d’ici-bas correspond au trône divin, que tu as fait (Mekhilta).
Hachem Le Temple lui est particulièrement cher. Car le monde n’a été créé que d’une seule main, comme il est écrit : « Ma main aussi a fondé la terre » (Yecha’ya 48, 13), tandis que le Temple a été créé des deux mains. Et quand sera-t-il construit des deux mains ? Lorsque « Hachem régnera à tout jamais », aux temps futurs, quand la royauté sera toute à jamais
Maimonides deot 5 11
The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."