Exodus 16:28 - Rebelling against Torah's laws?

Exodus 16:28 - שמות 16:28

Hebrew Text

וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי׃

English Translation

And the Lord said to Moshe, How long will you refuse to keep my commandments and my Torot?

Transliteration

Vayomer Adonai el-Moshe ad-ana me'antem lishmor mitzvotai vetorotai.

Hebrew Leining Text

וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־מֹשֶׁ֑ה עַד־אָ֙נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֺתַ֖י וְתוֹרֹתָֽי׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

This verse (Shemot 16:28) appears in the narrative of the manna, where Bnei Yisrael are commanded to gather a double portion on Friday and refrain from gathering on Shabbat. Despite this clear instruction, some went out to gather on Shabbat, prompting Hashem's rebuke to Moshe.

Rashi's Explanation

Rashi explains that the phrase "עד אנה מאנתם" ("How long will you refuse") is directed not only at the individuals who violated Shabbat but at the entire nation. The plural language indicates collective responsibility. Rashi further notes that the term "מצוותי ותורתי" ("My commandments and My Torot") refers specifically to the mitzvah of Shabbat and the laws of the manna, which were given as a test of faith (Shemot 16:4).

Rambam's Perspective

In Moreh Nevuchim (3:32), Rambam discusses how this incident demonstrates the importance of training oneself in emunah (faith) and bitachon (trust in Hashem). The manna was a daily miracle, yet some still lacked the patience to observe Shabbat, showing a failure to internalize divine providence.

Midrashic Insights

  • Midrash Tanchuma (Beshalach 20) emphasizes that the phrase "ותורתי" (lit. "My Torot") is plural to hint at both the Written Torah and Oral Torah. The violation of Shabbat showed disregard for both aspects of Torah.
  • Sifrei (Devarim 41) connects this episode to the broader theme of "נסיון" (testing), where Hashem tests Bnei Yisrael to strengthen their commitment to mitzvot.

Grammatical Nuance

The Kli Yakar highlights the unusual phrasing "מאנתם" (from the root "מאן," meaning "to refuse") instead of a more common term like "ממרים" (rebelling). This suggests a willful, stubborn refusal rather than mere forgetfulness or error, underscoring the severity of the transgression.

Halachic Implication

The Ramban (Shemot 16:28) notes that this rebuke establishes Shabbat as a fundamental mitzvah, whose intentional violation demonstrates a rejection of the entire Torah. This aligns with the Talmudic principle (Chullin 5a) that Shabbat is equivalent to all mitzvot.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does 'Torot' mean in Exodus 16:28?
A: The word 'Torot' (תורתי) is plural for 'Torah,' meaning 'teachings' or 'instructions.' Rashi explains that this refers to both the Written Torah (Scriptures) and the Oral Torah (traditions and interpretations passed down). Here, Hashem is emphasizing the importance of observing all aspects of His commandments.
Q: Why was Hashem upset with the people in Exodus 16:28?
A: Hashem was displeased because the Israelites failed to observe the laws of Shabbat, despite His clear instructions. The Midrash (Shemot Rabbah 25:11) explains that this verse highlights their reluctance to fully commit to keeping the mitzvot, particularly the sanctity of Shabbat, which was a test of their faith.
Q: What lesson can we learn from Exodus 16:28 today?
A: This verse teaches the importance of faithfully observing Hashem's commandments without hesitation. The Rambam (Hilchot Teshuva 3:4) emphasizes that true commitment to Torah requires consistent action, not just intention. We must internalize that mitzvot are eternal obligations, not optional practices.
Q: How does Exodus 16:28 relate to Shabbat?
A: This verse directly follows the incident where some Israelites went out to gather manna on Shabbat, violating its laws. The Talmud (Shabbat 118b) teaches that Shabbat is a cornerstone of Jewish faith, and neglecting it shows a broader disregard for Torah. Keeping Shabbat is a sign of our covenant with Hashem.
Q: Why does Hashem address Moshe instead of the people directly in this verse?
A: Rashi explains that Moshe, as the leader, was responsible for teaching and ensuring the people followed the Torah. The Ohr HaChaim adds that Hashem spoke through Moshe to emphasize that leaders must guide their communities in mitzvah observance. This underscores the role of teachers and rabbis in transmitting Torah values.