Deuteronomy 8:16 - Divine test for ultimate good

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Hebrew Text

הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃

English Translation

who fed thee in the wilderness with manna, which thy fathers knew not, that he might afflict thee, and that he might prove thee, to do thee good at thy latter end;

Transliteration

Ha'ma'akhilkha man ba'midbar asher lo-yadu'un avotekha lema'an anotekh ulema'an nasotekha leheitivkha be'akhritekha.

Hebrew Leining Text

הַמַּאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃

Parasha Commentary

Context in Devarim (Deuteronomy)

The verse appears in Devarim 8:16, where Moshe Rabbeinu reminds Bnei Yisrael of Hashem's kindness during their 40-year journey in the wilderness. The manna, a miraculous food, sustained them while testing their faith and refining their character.

Rashi's Explanation

Rashi (Devarim 8:16) explains the phrase "לְמַעַן עַנֹּתְךָ" ("that He might afflict thee") as referring to the humbling experience of relying entirely on Hashem's daily provision of manna, without the ability to store or hoard it. This cultivated trust in Divine providence.

Regarding "וּלְמַעַן נַסֹּתֶךָ" ("and that He might prove thee"), Rashi states this tested whether Bnei Yisrael would observe the mitzvos associated with the manna, such as not leaving any overnight (Shemos 16:19) and not gathering it on Shabbos (Shemos 16:27).

Rambam's Perspective

In Moreh Nevuchim (3:24), Rambam teaches that the manna was a means to train Bnei Yisrael in bitachon (trust in Hashem) and to wean them from materialistic dependence. The "affliction" was not cruelty, but a spiritual discipline to prepare them for a life of Torah and mitzvos in Eretz Yisrael.

Midrashic Insights

Mechilta (Beshalach) states the manna could taste like any food one desired, demonstrating Hashem's boundless kindness even in a "test."
Sifrei (Devarim 38) interprets "לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ" ("to do thee good at thy latter end") as referring to both Olam Hazeh (this world) and Olam Haba (the World to Come), as the trials in the midbar purified them for eternal reward.

Chassidic Interpretation

The Sefas Emes (Devarim 5637) teaches that the "affliction" of the manna was actually a hidden kindness—by removing physical distractions, Bnei Yisrael could focus entirely on spiritual growth. The "latter end" refers to the ultimate good of clinging to Hashem beyond material needs.

Frequently Asked Questions

Q: What does the verse mean when it says G-d fed the Israelites manna in the wilderness?
A: This verse refers to the miraculous food (manna) that G-d provided for the Israelites during their 40 years in the desert after leaving Egypt. According to Rashi, the manna was given to test the Israelites' faith and teach them to rely completely on G-d for their sustenance.

Q: Why does the verse say G-d gave manna 'to afflict' the Israelites?
A: The Rambam explains that this 'affliction' refers to the humbling experience of being completely dependent on G-d's daily provision. The Talmud (Yoma 76a) notes that while the manna was delicious, receiving it day by day without stored provisions was meant to cultivate trust in G-d and remove arrogance.

Q: What does 'to do thee good at thy latter end' mean in this verse?
A: The Sforno explains that the challenges in the wilderness - including the test of receiving manna - were ultimately for the Israelites' benefit, to prepare them spiritually before entering the Land of Israel. The 'latter end' refers to the ultimate good that would come from these tests of faith.

Q: How does the lesson of the manna apply to us today?
A: The Midrash teaches that the manna represents our daily dependence on G-d's blessings. Just as the Israelites had to trust G-d each day for food, we must recognize that our sustenance comes from G-d. This teaches humility and gratitude in our daily lives.

Q: Why did the Israelites' ancestors not know the manna?
A: Rashi explains this means their forefathers (Abraham, Isaac and Jacob) never experienced this miracle. The manna was a unique Divine gift specifically for the generation that left Egypt, showing G-d's special providence during their wilderness journey.