Commentaire de citation sur Avot 5:6

If you will examine the text even more closely, you will observe that the word בראשית, is composed of the two words אש ברית, an allusion to the third and enduring Temple based on the prophecy in Zachariah 2,9, (see commentary by Rabbi Chavell). The words are derived from a rearrangement of the letters in בראשית. You can also divide the word בראשית to form the two words ברא שית, suggesting "He created the foundation," שיתין, the place underneath the altar in the Holy Temple in Jerusalem which the Talmud described as the "navel" of the earth. A third possibility is to divide the wordבראשית into,ברא תיש "He created a ram," an allusion to the ram offered on Mount Moriah by Avraham in lieu of his son Yitzchak. Our sages in Avot 5,6 have described this ram as having been created prior to the conclusion of the six days of creation. Another word contained within the wordבראשית is the word ארשת, an allusion to speech (Psalms 21,3).
The meaning of the additional letter י, which combined with the word ארשת spells ,בראשית ,is that we have an allusion to the ten directives G'd uttered and which are recorded in the Torah's report about G'd's creative activity. Remember that the universe was created in the month of Tishrey and that the word בראשית alludes to this, i.e. the letters can be read as א-בתשרי.
Concerning this date of when the universe was created there is a dispute in Rosh Hashanah, folios 10-11, between Rabbi Eliezer and Rabbi Yehoshua. The former holds that the universe was created in Tishrey, whereas Rabbi Yehoshua believed that it was created in the month of Nissan. Although, generally speaking, in a dispute between these two scholars we rule according to the view of Rabbi Yehoshua, in this instance the Talmud rules in favour of the view of Rabbi Eliezer. This is the meaning of the statement on that folio: "when we pray nowadays on Rosh Hashanah, describing it as זה היו תחלת מעשיך, 'this is the day when You commenced Your works,' this reflects the opinion of Rabbi Eliezer."

It appears that the opinion of Rabbi Avraham Ibn Ezra is based on his commentary on Parshat Balak (Numbers 22,28), where he writes ”the correct interpretation is that the she-ass actually spoke,” [i.e. that this was one of the ten miracles mentioned in the Mishnah in Avot 5,6 and Pessachim 54, involving a radical departure from the laws of nature]. If one understands the mystical aspect of the mission of the angels who came to visit Avraham, one can similarly understand the mystical aspect of the mission of the messengers described in our verse.” Thus far Ibn Ezra.

AT EVEN, THEN YE SHALL KNOW THAT THE ETERNAL HATH BROUGHT YOU OUT FROM THE LAND OF EGYPT. “And it is not we. [i.e., Moses and Aaron] who have taken you out from there, as you have said, for ye have brought us forth.”³²²Above, Verse 3. 7. AND IN THE MORNING, THEN YE SHALL SEE THE GLORY OF THE ETERNAL. This does not refer to G-d’s Glory that appeared in the cloud, [mentioned further in Verse 10], for that occurred [later] in the day when Aaron spoke to them, and they looked toward the wilderness and, behold, the Glory of the Eternal appeared in the cloud.³²³Further, Verse 10. “But,” commented Rashi, “thus did Moses say to them: At even, then ye shall know that His hand has the power to give you your desire, and He will give you flesh. He will not, however, give it to you with ‘a bright countenance,’ since you were improper in asking for it, [inasmuch as one can exist without meat]. Besides, you asked for it out of a full stomach, [i.e., while still having cattle which you took along with you from Egypt]. But as regards the bread for which you properly asked out of necessity, when it falls in the morning, you will see the Glory of His countenance, as He will bring it down for you in a manner indicative of love, i.e., in the morning, while there is yet time to prepare it.”³²⁴In the printed Rashi text, it concludes: “and there shall be dew above it and dew below it as though it were packed in a chest.” The quail, on the other hand, came down at even (Verse 13) when there was not much time to prepare it. It was thus given, as the Mechilta — quoted by Ramban — said further on, b’panim chasheichoth (with a ‘dark countenance’), or as Rashi puts it, lo b’panim me’iroth (not with a ‘bright countenance’).
But it is not correct to interpret the expression, and in the morning, then ye shall see the Glory of the Eternal as applying to the gift of the manna because He gave it to them early in the morning. What Glory of the Eternal is made manifest in this? Moreover, how does it logically connect with the phrase following it, for that He hath heard your murmurings? And this Midrash of our Rabbis, [which Rashi mentions, i.e., that there was a difference in the ways the manna and the quail were given to them], is not like a comment upon the expression, then ye shall see the Glory of the Eternal. Instead, the Rabbis said it [as an explanation of the fact] that He apportioned their sustenance twice a day and did not distribute all of it in the morning. Thus the Rabbis said in the Mechilta:³²⁵Mechilta on Verse 8. “And Moses said: ‘This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full.’ From here, you learn that He gave them the quail with ‘a dark countenance.’ The manna, however, which they were justified in requesting, He gave them with ‘a bright countenance.’” That is to say, in the morning.
Rabbi Abraham ibn Ezra wrote that the expression, and in the morning, etc., [beginning in Verse 7], is a continuation of the previous verse. [It constitutes Moses’ answer to] what the Israelites had said, for ye have brought us forth³²⁶Verse 3. from Egypt. Moses replied: “G-d will now show two signs for you so that you may know that it was He Who brought you out from there. One, [the quail] will come in the evening of this day, and the other, [the manna] will come tomorrow in the morning.” And, [continued Ibn Ezra], it would have been proper for Scripture to say: “At even, and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The expression in the morning is not connected with then ye shall see the Glory of the Eternal, since they saw the Glory [later] on that day [and not in the following morning].³²⁷To grasp the boldness of Ibn Ezra’s explanation, one must note the following sequence of language in the two verses: (6) And Moses and Aaron said… At even, then ye shall know that the Eternal hath brought you out from the land of Egypt. (7) And in the morning, then ye shall see the Glory of the Eternal. According to Ibn Ezra’s interpretation, the expression of Verse 7, and in the morning, is to be understood together with at even (of Verse 6), thus: “at even and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The phrase, and in the morning, cannot be connected with then ye shall see the Glory of the Eternal, for as narrated in Verses 9-10, the Glory of the Eternal appeared that very same day, and not in the following morning. Ramban will further refute this explanation of Ibn Ezra on the basis of the fact that after all, the verses are not written in the way Ibn Ezra would transpose them. His own exposition will then follow. But this interpretation too does not appear to be correct.³²⁸See end of above Note.
The correct interpretation appears to me to be that the wonder inherent in the manna was extremely great, whereas He brought the quail in from the sea by a wind which came from Him.³²⁹Numbers 11:31. The manna, however, was created for them now; [it was] a new creation in heaven, similar to the process of [the original] Creation. This is the intent of what the Rabbis have said with respect to the manna, i.e., that it was created on the sixth day of creation between sundown and nightfall.³³⁰Aboth 5:6. This is why Scripture said: “By the sign He will perform for you on the coming night, you will know that He brought you out from the land of Egypt, since He prepared a table in the wilderness for you.³³¹See Psalms 78:19. But by the great wonder He will do for you in the morning, you will see the Glory of His kingdom, for what god is there in heaven or on earth that can do according to His works and according to His mighty acts?”³³²Deuteronomy 3:24. By the great and marvellous things that G-d does, He shows His Glory, similar to that which is written, I will gather all nations, and all tongues, and they shall come, and shall see My Glory.³³³Isaiah 66:18. It is further written [there], and they shall declare My Glory,³³⁴Ibid., Verse 19. and there are many other verses similar to this effect. So also is the opinion of Onkelos who rendered [the verse here]: “and you will see the Glory of G-d.” He did not translate it, “and [the Glory of G-d] will be made manifest.”³³⁵Had Onkelos translated “and the Glory of G-d will be made manifest,” it would have comprised Onkelos’ effort to remove any implication of G-d’s corporeality. But now that he translated, “and you will see the Glory of G-d,” his reference is to the great and wonderful deed G-d will do for them through the manna.
Know that the subject of the manna involves a great matter.³³⁶“Matter.” In the Ricanti quoting Ramban: “secret.” Our rabbis have alluded to it in Tractate Yoma:³³⁷Yoma 75b. “Man did eat bread of ‘abirim’ (the mighty),³³⁸Psalms 78:25. A reference to the manna which the Israelites ate in the wilderness. The question arises about the meaning of the word abirim. i.e., bread which the ministering angels eat! These are the words of Rabbi Akiba. Rabbi Yishmael said to him, ‘You have made a mistake. Do the ministering angels indeed eat bread? Has it not been said [by Moses], I did neither eat bread nor drink water?³³⁹Deuteronomy 9:9. Rather, the bread of ‘abirim’ means bread which was absorbed in the eivarim (limbs).’”³⁴⁰See Vol. I, p. 76, on the fruits of the Garden of Eden.
The purport of Rabbi Akiba’s words is that the existence of the ministering angels is sustained by the Divine Glory. And so the Rabbis interpreted:³⁴¹Shemoth Rabbah 32:4. “And Thou ‘m’chayeh’ (preservest) them all³⁴²Nehemiah 9:6. [means] He gives food (‘michyah’) to you all.” It is with reference to this that it is said, And the light is sweet,³⁴³Ecclesiastes 11:7. since through the Light, they perceive good discernment. Now the manna was a product of that Higher Light which became tangible by the will of its Creator, blessed be He, and thus [according to Rabbi Akiba], both the people who ate the manna and the ministering angels were sustained by the same substance. But Rabbi Yishmael criticized him, since the existence of the ministering angels is not dependent upon something tangible evolving from the Light. Their existence is by means of the Higher Light itself.
It was for this reason, [i.e., the heavenly origin of the manna], that the Israelites found in the manna every flavor they desired. The rational power of the soul causes it to cleave to the higher worlds, thus finding restful life and obtaining His favor.³⁴⁴See Proverbs 8:35.
And thus the Rabbis have said in the Mechilta:³⁴⁵Mechilta on Verse 25: Today ye shall not find it in the field. This teaching is that of Rabbi Eleazar Chisma. Ramban will later refer to it by name. “Today, [i.e., in this world], you will not find it, but you will find it in the World to Come.” This text [of the Mechilta] can support two explanations. We may say that among those [inheriting eternal life] in the World to Come,³⁴⁶Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). there will be some who have not achieved that high status of sustaining themselves steadily by the Divine Glory. Their existence will be made possible by something tangible evolving from that Glory, like the status of the generation of the wilderness who attained [the beholding of] the Divine Glory at the Red Sea, just as the Rabbis have said:³⁴⁷Mechilta 15:2. “A maidservant saw at the sea what the prophet Ezekiel³⁴⁸Reference is to Ezekiel, Chapter 1. In our Mechilta it states, “Isaiah and Ezekiel.” See Isaiah 6:1-6. Rashi (above. 15:2) just has: “prophets.” never saw.” From that time onward, their souls were elevated to be able to exist by the product [of the Divine Glory], which was the manna.
A more correct interpretation is that in the word today — [Verse 25: ‘Today’ ye shall not find it in the field] — Scripture is alluding according to the words of Rabbi Eleazar Chisma,³⁴⁹See above, Note 345. that those [inheriting eternal life in] the World to Come³⁴⁶Ramban clearly uses the concept of olam haba (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). will exist by the substance of the manna which is the Higher Glory, just as the Rabbis have said:³⁵⁰Berachoth 17a. “[In the World to Come] there will be neither eating nor drinking. Rather, the righteous [of the World to Come] will sit with their crowns on their heads and enjoy the Divine Glory.” [This means] that those [inheriting] the World to Come will exist by their enjoyment of the Divine Glory, which will cleave to the crowns upon their heads. “The crown” is the attribute so named by Scripture when it says, In that day shall the Eternal of hosts be for a crown of Glory.³⁵¹Isaiah 28:5. And it is with reference to it that it is said, Even upon the crown wherewith his mother hath crowned him.³⁵²Song of Songs 3:11. Thus [the verses] allude to the manner in which the righteous inheriting the World to Come will be sustained, the hint being to the substance of the manna.
Now Scripture says, And He commanded the skies above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven. Man did eat the bread of the mighty,³⁵³Psalms 78:23-25. and it further says, And He gave them in plenty the bread of heaven.³⁵⁴Ibid., 105:40. From this, it appears that this “corn” is in heaven, and He caused it to come down for them by opening its doors. The intent thereof is, as I have explained, that the [Higher] Light was made tangible [and assumed the form of the manna], for it is of the Higher Light that Scripture speaks in this language, [such as]: the heavens were opened, and I saw visions of G-d.³⁵⁵Ezekiel 1:1. It may be that the manna was already existing in the heavens [in the form in which it came down], just as the Rabbis have said³³⁰Aboth 5:6. that it was created on the sixth day of creation between sundown and nightfall.

מול בית פעור OPPOSITE BETH PEOR — His grave was prepared there ever since the six days of Creation, to atone for the incident regarding Peor (see Numbers 25) (Sotah 14a). This (Moses' grave) was one of the things that were created “between the twilights” on the eve of the Sabbath [in the week of the Creation] (Pirkei Avot 5:6; Pesachim 54a).