שמות, פרק ט״ז, פסוק ז׳

Faced with the harsh realities of the desert, the leaders of the Israelites must deflect the mounting anger of the people and redirect their attention toward Divine providence. Moses and Aaron assure the nation that a response to their hunger is imminent, and through this intervention, the true source of their sustenance will be revealed. The promise that God's glory will be witnessed in the morning sparks a rich discussion regarding the nature of this revelation. The primary approach among commentators [רש״י, רשב״ם, רמב״ן, שד״ל, טור הארוך ועוד] is that this refers to the descent of the manna the following day. This heavenly bread is viewed as an immense miracle, a new creation echoing the genesis of the world, demonstrating God's majesty and His boundless capacity to provide. Furthermore, the manna represents sustenance given with a radiant countenance and deep affection, contrasting sharply with the quail provided in the evening, which was a response to an improper demand driven by lust [רש״י, מזרחי, שפתי חכמים]. A different perspective suggests that the revelation of God's glory refers to the physical appearance of the Divine cloud [אבן עזרא, אור החיים], though others argue the cloud appeared that same day rather than the next morning. Alternatively, this morning revelation is seen as part of a continuous display of Divine providence spanning both evening and morning [קאסוטו]. Another view posits that God's glory is inherently revealed when He fulfills His duty to feed His creations, ensuring that the people's desperation is met with a dignified response [מלבי״ם].

By acknowledging the people's grievances, Moses and Aaron make it clear that the impending miracle will prove God is deeply attentive to their distress, and therefore, their frustrations are ultimately directed at Him [ספורנו, העמק דבר]. Some commentators emphasize this by explaining that the complaints are inherently against God [רש״י, לבוש האורה, דברי דוד]. Because the key to sustenance rests entirely in Heaven and not in the hands of mortal messengers, the true focus of the nation's anger is the Creator who orchestrated their exodus from Egypt, rather than the human leaders who merely fulfilled their assigned roles [בכור שור, שטיינזלץ].

Recognizing their own limitations, Moses and Aaron declare their absolute insignificance in the face of Divine providence. Commentators explain this self-effacement in two complementary ways. On one level, it is an expression of profound personal humility, a sincere questioning of their own importance [רש״י, רמב״ן, ביאור יש״ר]. On a practical level, it is an admission that they possess no independent power; as mere messengers executing God's will, they lack the natural ability to feed such a massive encampment [אבן עזרא, בכור שור]. This complete submission before God stands in stark contrast to the kings of the world, whose pride swells as their status rises. The leaders of the Israelites, instead, minimize themselves to the point of nothingness. The Talmudic sages even suggest that it is entirely in the merit of such profound humility—of individuals who consider themselves as nothing—that the entire world continues to exist [תורה תמימה].

The leaders’ rebuke also exposes the dangerous nature of the public outcry. The specific manner in which the leaders address the people indicates that the Israelites were not merely expressing personal dissatisfaction, but were actively inciting others to rebel. Moses and Aaron accuse the agitators of dragging the women, children, and the mixed multitude into their grievances, deliberately stirring up a collective unrest against the messengers. Instead of orchestrating a mutiny against human leaders, the people are urged to direct their pleas toward the only One who truly has the power to save them [רש״י, גור אריה, רש״ר הירש, אבן עזרא הקצר].