Feeding Hope: Refugees and the Power of Tomorrow

ByDavid Ingber

“Hope” is the thing with feathers -

That perches in the soul -

And sings the tune without the words -

And never stops - at all -

And sweetest - in the Gale - is heard -

And sore must be the storm -

That could abash the little Bird

That kept so many warm -

I’ve heard it in the chillest land -

And on the strangest Sea -

Yet - never - in Extremity,

It asked a crumb - of me.

Telling Tomorrow's Story...Today

שמות י״ג:י״ד-י״ז

(יד) וְהָיָ֞ה כִּֽי־יִשְׁאָלְךָ֥ בִנְךָ֛ מָחָ֖ר לֵאמֹ֣ר מַה־זֹּ֑את וְאָמַרְתָּ֣ אֵלָ֔יו בְּחֹ֣זֶק יָ֗ד הוֹצִיאָ֧נוּ יי מִמִּצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃

(טו) וַיְהִ֗י כִּֽי־הִקְשָׁ֣ה פַרְעֹה֮ לְשַׁלְּחֵ֒נוּ֒ וַיַּהֲרֹ֨ג יי כׇּל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם מִבְּכֹ֥ר אָדָ֖ם וְעַד־בְּכ֣וֹר בְּהֵמָ֑ה עַל־כֵּן֩ אֲנִ֨י זֹבֵ֜חַ לַֽיי כׇּל־פֶּ֤טֶר רֶ֙חֶם֙ הַזְּכָרִ֔ים וְכׇל־בְּכ֥וֹר בָּנַ֖י אֶפְדֶּֽה׃

(טז) וְהָיָ֤ה לְאוֹת֙ עַל־יָ֣דְכָ֔ה וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִיאָ֥נוּ יי מִמִּצְרָֽיִם׃ {ס}

(יז) וַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֮ אֶת־הָעָם֒ וְלֹא־נָחָ֣ם אֱלֹקִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י ׀ אָמַ֣ר אֱלֹקִ֗ים פֶּֽן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה׃

Exodus 13:14-17

It shall be
when your child asks you on the morrow, saying: What does this [mean]?
you are to say to him:
By strength of hand YHWH brought us out of Egypt, out of a house of serfs.

And it was
when Pharaoh hardened [his heart] against sending us free,
that YHWH killed every firstborn throughout the land of Egypt,
from the firstborn of man to the firstborn of beast.
Therefore I myself sacrifice to YHWH every breacher of a womb, the males,
and every firstborn of my sons I redeem.

It shall be for a sign on your hand and for headbands between your eyes,
for by strength of hand YHWH brought us out of Egypt.

Beshalach

Now it was, when Pharaoh had sent the people free,
that God did not lead them by way of the land of the Philistines, though it is nearer,
for God said [to himself]:
Lest the people regret it, when they see war,
and return to Egypt!

Visualizing Tomorrow

During a conversation with Oprah in 1997, Carrey revealed that he practised visualising techniques. He said: “I would visualise having directors interested in me and people that I respected saying, ‘I like your work’, and I would visualise things coming to me that I wanted … and I had nothing at that time, but it just made me feel better.”

Believers of the ‘law of attraction’ practise routine visualising techniques where they try to think of the things they want in life. According to the philosophy behind the techniques, focusing your mental energy on your objectives will lead to their fulfilment in the external world. As an exercise, Carrey wrote himself a $10 million cheque before he achieved success, and he later buried it with his father.

Before he became a star, Carrey tried to become famous by visualising it, but he had his doubts. The actor commented: “At that time, all it really was for me was kind of making me feel better. I would drive home and think ‘Well, I do have these things; they’re out there, I just don’t have a hold of them yet, but they’re out there’.”

He added: “I wrote myself a cheque for $10 million for ‘acting services rendered’ and I gave myself 5 years … or 3 years maybe. I dated it Thanksgiving 1995 and I put it in my wallet and I kept it there and it deteriorated and deteriorated. But then, just before Thanksgiving 1995, I found out that I was going to make $10 million on Dumb and Dumber.”

It’s difficult to believe that these techniques transformed Carrey into one of the world’s biggest stars. When Oprah questioned him, he responded that the real key to success was hard work. Carrey stated: “Well, yeah. That’s the thing, you can’t just visualise and then, you know, go eat a sandwich.”

שמות י״ד:י׳-ט״ו

(י) וּפַרְעֹ֖ה הִקְרִ֑יב וַיִּשְׂאוּ֩ בְנֵֽי־יִשְׂרָאֵ֨ל אֶת־עֵינֵיהֶ֜ם וְהִנֵּ֥ה מִצְרַ֣יִם ׀ נֹסֵ֣עַ אַחֲרֵיהֶ֗ם וַיִּֽירְאוּ֙ מְאֹ֔ד וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יי׃ (יא) וַיֹּאמְרוּ֮ אֶל־מֹשֶׁה֒ הֲֽמִבְּלִ֤י אֵין־קְבָרִים֙ בְּמִצְרַ֔יִם לְקַחְתָּ֖נוּ לָמ֣וּת בַּמִּדְבָּ֑ר מַה־זֹּאת֙ עָשִׂ֣יתָ לָּ֔נוּ לְהוֹצִיאָ֖נוּ מִמִּצְרָֽיִם׃ (יב) הֲלֹא־זֶ֣ה הַדָּבָ֗ר אֲשֶׁר֩ דִּבַּ֨רְנוּ אֵלֶ֤יךָ בְמִצְרַ֙יִם֙ לֵאמֹ֔ר חֲדַ֥ל מִמֶּ֖נּוּ וְנַֽעַבְדָ֣ה אֶת־מִצְרָ֑יִם כִּ֣י ט֥וֹב לָ֙נוּ֙ עֲבֹ֣ד אֶת־מִצְרַ֔יִם מִמֻּתֵ֖נוּ בַּמִּדְבָּֽר׃ (יג) וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־הָעָם֮ אַל־תִּירָ֒אוּ֒ הִֽתְיַצְּב֗וּ וּרְאוּ֙ אֶת־יְשׁוּעַ֣ת יי אֲשֶׁר־יַעֲשֶׂ֥ה לָכֶ֖ם הַיּ֑וֹם כִּ֗י אֲשֶׁ֨ר רְאִיתֶ֤ם אֶת־מִצְרַ֙יִם֙ הַיּ֔וֹם לֹ֥א תֹסִ֛פוּ לִרְאֹתָ֥ם ע֖וֹד עַד־עוֹלָֽם׃ (יד) יי יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִשֽׁוּן׃ {פ}
(טו) וַיֹּ֤אמֶר יי אֶל־מֹשֶׁ֔ה מַה־תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־בְּנֵי־יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃

Exodus 14:10-15

(10) As Pharaoh drew near, the Israelites caught sight of the Egyptians advancing upon them. Greatly frightened, the Israelites cried out to יי. (11) And they said to Moses, “Was it for want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt? (12) Is this not the very thing we told you in Egypt, saying, ‘Let us be, and we will serve the Egyptians, for it is better for us to serve the Egyptians than to die in the wilderness’?” (13) But Moses said to the people, “Have no fear! Stand by, and witness the deliverance which יי will work for you today; for the Egyptians whom you see today you will never see again. (14) יי will battle for you; you hold your peace!” (15) Then יי said to Moses, “Why do you cry out to Me? Tell the Israelites to go forward.

רש"י על שמות י״ד:ט״ו:א׳

מה תצעק אלי. לִמְּדָנוּ שֶׁהָיָה מֹשֶׁה עוֹמֵד וּמִתְפַּלֵּל, אָמַר לוֹ הַקָּבָּ"ה, לֹא עֵת עַתָּה לְהַאֲרִיךְ בִּתְפִלָּה, שֶׁיִּשְׂרָאֵל נְתוּנִין בְּצָרָה (מכילתא). דָּ"אַ – מַה תִּצְעַק אֵלָי, עָלַי הַדָּבָר תָּלוּי וְלֹא עָלֶיךָ, כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן "עַל בָּנַי וְעַל פֹּעַל יָדַי תְּצַוֻּנִי" (ישעיהו מ"ה):

Rashi on Exodus 14:15:1

מה תצעק אלי WHEREFORE CRIEST THOU UNTO ME? — there is no mention that he prayed to God concerning this, but this teaches us that Moses stood in prayer. Whereupon the Holy One, blessed be He, said to him, “It is no time now to pray at length, when Israel is placed in trouble”. Another explanation of מה תצעק אלי (taking it in the sense of “Wherefore criest thou? אלי it is to Me — concerns Me”) — upon Me rests this matter and not upon thee. The idea contained in this explanation is similar to what is expressed elsewhere: (Isaiah 45:11) “Concerning My sons and concerning the work of My hands will ye command Me?” (Mekhilta d'Rabbi Yishmael 14:15:2)

רש"י על שמות י״ד:ט״ו:ב׳

דבר אל בני ישראל ויסעו. אֵין לָהֶם אֶלָּא לִסַּע, שֶׁאֵין הַיָּם עוֹמֵד בִּפְנֵיהֶם, כְּדַאי הוּא זְכוּת אֲבוֹתֵיהֶם וְהָאֱמוּנָה שֶׁהֶאֱמִינוּ בִי וְיָצְאוּ, לִקְרֹעַ לָהֶם הַיָּם (מכילתא):

Rashi on Exodus 14:15:2

דבר אל בני ישראל ויסעו SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY JOURNEY ONWARDS — There is nothing for them to do but to journey on, for the sea will not stand in their way: their ancestors’ merits and their own, and the faith that they placed in Me so that they left Egypt will suffice to divide the sea for them (cf. Mekhilta d'Rabbi Yishmael 14:15:1; Shemot Rabbah 21:8).

שמות ט״ז

(א) וַיִּסְעוּ֙ מֵֽאֵילִ֔ם וַיָּבֹ֜אוּ כׇּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ אֶל־מִדְבַּר־סִ֔ין אֲשֶׁ֥ר בֵּין־אֵילִ֖ם וּבֵ֣ין סִינָ֑י בַּחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י לְצֵאתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ב) (וילינו) [וַיִּלּ֜וֹנוּ] כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל עַל־מֹשֶׁ֥ה וְעַֽל־אַהֲרֹ֖ן בַּמִּדְבָּֽר׃ (ג) וַיֹּאמְר֨וּ אֲלֵהֶ֜ם בְּנֵ֣י יִשְׂרָאֵ֗ל מִֽי־יִתֵּ֨ן מוּתֵ֤נוּ בְיַד־יי בְּאֶ֣רֶץ מִצְרַ֔יִם בְּשִׁבְתֵּ֙נוּ֙ עַל־סִ֣יר הַבָּשָׂ֔ר בְּאׇכְלֵ֥נוּ לֶ֖חֶם לָשֹׂ֑בַע כִּֽי־הוֹצֵאתֶ֤ם אֹתָ֙נוּ֙ אֶל־הַמִּדְבָּ֣ר הַזֶּ֔ה לְהָמִ֛ית אֶת־כׇּל־הַקָּהָ֥ל הַזֶּ֖ה בָּרָעָֽב׃ {ס} (ד) וַיֹּ֤אמֶר יי אֶל־מֹשֶׁ֔ה הִנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתוֹרָתִ֖י אִם־לֹֽא׃ (ה) וְהָיָה֙ בַּיּ֣וֹם הַשִּׁשִּׁ֔י וְהֵכִ֖ינוּ אֵ֣ת אֲשֶׁר־יָבִ֑יאוּ וְהָיָ֣ה מִשְׁנֶ֔ה עַ֥ל אֲשֶֽׁר־יִלְקְט֖וּ י֥וֹם ׀ יֽוֹם׃ (ו) וַיֹּ֤אמֶר מֹשֶׁה֙ וְאַהֲרֹ֔ן אֶֽל־כׇּל־בְּנֵ֖י יִשְׂרָאֵ֑ל עֶ֕רֶב וִֽידַעְתֶּ֕ם כִּ֧י יי הוֹצִ֥יא אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ז) וּבֹ֗קֶר וּרְאִיתֶם֙ אֶת־כְּב֣וֹד יי בְּשׇׁמְע֥וֹ אֶת־תְּלֻנֹּתֵיכֶ֖ם עַל־יי וְנַ֣חְנוּ מָ֔ה כִּ֥י (תלונו) [תַלִּ֖ינוּ] עָלֵֽינוּ׃ (ח) וַיֹּ֣אמֶר מֹשֶׁ֗ה בְּתֵ֣ת יי לָכֶ֨ם בָּעֶ֜רֶב בָּשָׂ֣ר לֶאֱכֹ֗ל וְלֶ֤חֶם בַּבֹּ֙קֶר֙ לִשְׂבֹּ֔עַ בִּשְׁמֹ֤עַ יי אֶת־תְּלֻנֹּ֣תֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם מַלִּינִ֖ם עָלָ֑יו וְנַ֣חְנוּ מָ֔ה לֹא־עָלֵ֥ינוּ תְלֻנֹּתֵיכֶ֖ם כִּ֥י עַל־יי׃ (ט) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן אֱמֹ֗ר אֶֽל־כׇּל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל קִרְב֖וּ לִפְנֵ֣י יי כִּ֣י שָׁמַ֔ע אֵ֖ת תְּלֻנֹּתֵיכֶֽם׃ (י) וַיְהִ֗י כְּדַבֵּ֤ר אַהֲרֹן֙ אֶל־כׇּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל וַיִּפְנ֖וּ אֶל־הַמִּדְבָּ֑ר וְהִנֵּה֙ כְּב֣וֹד יי נִרְאָ֖ה בֶּעָנָֽן׃ {פ}
(יא) וַיְדַבֵּ֥ר יי אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יב) שָׁמַ֗עְתִּי אֶת־תְּלוּנֹּת֮ בְּנֵ֣י יִשְׂרָאֵל֒ דַּבֵּ֨ר אֲלֵהֶ֜ם לֵאמֹ֗ר בֵּ֤ין הָֽעַרְבַּ֙יִם֙ תֹּאכְל֣וּ בָשָׂ֔ר וּבַבֹּ֖קֶר תִּשְׂבְּעוּ־לָ֑חֶם וִֽידַעְתֶּ֕ם כִּ֛י אֲנִ֥י יי אֱלֹקֵיכֶֽם׃ (יג) וַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־הַֽמַּחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטַּ֔ל סָבִ֖יב לַֽמַּחֲנֶֽה׃ (יד) וַתַּ֖עַל שִׁכְבַ֣ת הַטָּ֑ל וְהִנֵּ֞ה עַל־פְּנֵ֤י הַמִּדְבָּר֙ דַּ֣ק מְחֻסְפָּ֔ס דַּ֥ק כַּכְּפֹ֖ר עַל־הָאָֽרֶץ׃ (טו) וַיִּרְא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל וַיֹּ֨אמְר֜וּ אִ֤ישׁ אֶל־אָחִיו֙ מָ֣ן ה֔וּא כִּ֛י לֹ֥א יָדְע֖וּ מַה־ה֑וּא וַיֹּ֤אמֶר מֹשֶׁה֙ אֲלֵהֶ֔ם ה֣וּא הַלֶּ֔חֶם אֲשֶׁ֨ר נָתַ֧ן יי לָכֶ֖ם לְאׇכְלָֽה׃ (טז) זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יי לִקְט֣וּ מִמֶּ֔נּוּ אִ֖ישׁ לְפִ֣י אׇכְל֑וֹ עֹ֣מֶר לַגֻּלְגֹּ֗לֶת מִסְפַּר֙ נַפְשֹׁ֣תֵיכֶ֔ם אִ֛ישׁ לַאֲשֶׁ֥ר בְּאׇהֳל֖וֹ תִּקָּֽחוּ׃ (יז) וַיַּעֲשׂוּ־כֵ֖ן בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיִּלְקְט֔וּ הַמַּרְבֶּ֖ה וְהַמַּמְעִֽיט׃ (יח) וַיָּמֹ֣דּוּ בָעֹ֔מֶר וְלֹ֤א הֶעְדִּיף֙ הַמַּרְבֶּ֔ה וְהַמַּמְעִ֖יט לֹ֣א הֶחְסִ֑יר אִ֥ישׁ לְפִֽי־אׇכְל֖וֹ לָקָֽטוּ׃ (יט) וַיֹּ֥אמֶר מֹשֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃ (כ) וְלֹא־שָׁמְע֣וּ אֶל־מֹשֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּוֹלָעִ֖ים וַיִּבְאַ֑שׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם מֹשֶֽׁה׃ (כא) וַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אׇכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס׃ (כב) וַיְהִ֣י ׀ בַּיּ֣וֹם הַשִּׁשִּׁ֗י לָֽקְט֥וּ לֶ֙חֶם֙ מִשְׁנֶ֔ה שְׁנֵ֥י הָעֹ֖מֶר לָאֶחָ֑ד וַיָּבֹ֙אוּ֙ כׇּל־נְשִׂיאֵ֣י הָֽעֵדָ֔ה וַיַּגִּ֖ידוּ לְמֹשֶֽׁה׃ (כג) וַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר יי שַׁבָּת֧וֹן שַׁבַּת־קֹ֛דֶשׁ לַֽיי מָחָ֑ר אֵ֣ת אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶֽׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ וְאֵת֙ כׇּל־הָ֣עֹדֵ֔ף הַנִּ֧יחוּ לָכֶ֛ם לְמִשְׁמֶ֖רֶת עַד־הַבֹּֽקֶר׃ (כד) וַיַּנִּ֤יחוּ אֹתוֹ֙ עַד־הַבֹּ֔קֶר כַּאֲשֶׁ֖ר צִוָּ֣ה מֹשֶׁ֑ה וְלֹ֣א הִבְאִ֔ישׁ וְרִמָּ֖ה לֹא־הָ֥יְתָה בּֽוֹ׃ (כה) וַיֹּ֤אמֶר מֹשֶׁה֙ אִכְלֻ֣הוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַיי הַיּ֕וֹם לֹ֥א תִמְצָאֻ֖הוּ בַּשָּׂדֶֽה׃ (כו) שֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ וּבַיּ֧וֹם הַשְּׁבִיעִ֛י שַׁבָּ֖ת לֹ֥א יִֽהְיֶה־בּֽוֹ׃ (כז) וַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י יָצְא֥וּ מִן־הָעָ֖ם לִלְקֹ֑ט וְלֹ֖א מָצָֽאוּ׃ {ס} (כח) וַיֹּ֥אמֶר יי אֶל־מֹשֶׁ֑ה עַד־אָ֙נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֺתַ֖י וְתוֹרֹתָֽי׃ (כט) רְא֗וּ כִּֽי־יי נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ ׀ אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי׃ (ל) וַיִּשְׁבְּת֥וּ הָעָ֖ם בַּיּ֥וֹם הַשְּׁבִעִֽי׃ (לא) וַיִּקְרְא֧וּ בֵֽית־יִשְׂרָאֵ֛ל אֶת־שְׁמ֖וֹ מָ֑ן וְה֗וּא כְּזֶ֤רַע גַּד֙ לָבָ֔ן וְטַעְמ֖וֹ כְּצַפִּיחִ֥ת בִּדְבָֽשׁ׃ (לב) וַיֹּ֣אמֶר מֹשֶׁ֗ה זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יי מְלֹ֤א הָעֹ֙מֶר֙ מִמֶּ֔נּוּ לְמִשְׁמֶ֖רֶת לְדֹרֹתֵיכֶ֑ם לְמַ֣עַן ׀ יִרְא֣וּ אֶת־הַלֶּ֗חֶם אֲשֶׁ֨ר הֶאֱכַ֤לְתִּי אֶתְכֶם֙ בַּמִּדְבָּ֔ר בְּהוֹצִיאִ֥י אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃ (לג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֚ח צִנְצֶ֣נֶת אַחַ֔ת וְתֶן־שָׁ֥מָּה מְלֹֽא־הָעֹ֖מֶר מָ֑ן וְהַנַּ֤ח אֹתוֹ֙ לִפְנֵ֣י יי לְמִשְׁמֶ֖רֶת לְדֹרֹתֵיכֶֽם׃ (לד) כַּאֲשֶׁ֛ר צִוָּ֥ה יי אֶל־מֹשֶׁ֑ה וַיַּנִּיחֵ֧הוּ אַהֲרֹ֛ן לִפְנֵ֥י הָעֵדֻ֖ת לְמִשְׁמָֽרֶת׃ (לה) וּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן׃ (לו) וְהָעֹ֕מֶר עֲשִׂרִ֥ית הָאֵיפָ֖ה הֽוּא׃ {פ}

Exodus 16

(1) Setting out from Elim, the whole Israelite community came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. (2) In the wilderness, the whole Israelite community grumbled against Moses and Aaron. (3) The Israelites said to them, “If only we had died by the hand of יי in the land of Egypt, when we sat by the fleshpots, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole congregation to death.” (4) And יי said to Moses, “I will rain down bread for you from the sky, and the people shall go out and gather each day that day’s portion—that I may thus test them, to see whether they will follow My instructions or not. (5) But on the sixth day, when they apportion what they have brought in, it shall prove to be double the amount they gather each day.” (6) So Moses and Aaron said to all the Israelites, “By evening you shall know it was יי who brought you out from the land of Egypt; (7) and in the morning you shall behold the Presence of יי, because [God] has heard your grumblings against יי. For who are we that you should grumble against us? (8) Since it is יי,” Moses continued, “who will give you flesh to eat in the evening and bread in the morning to the full—because יי has heard the grumblings you utter—what is our part? Your grumbling is against יי, not against us!” (9) Then Moses said to Aaron, “Say to the whole Israelite community: Advance toward יי, who has heard your grumbling.” (10) And as Aaron spoke to the whole Israelite community, they turned toward the wilderness, and there, in a cloud, appeared the Presence of יי. (11) יי spoke to Moses: (12) “I have heard the grumbling of the Israelites. Speak to them and say: By evening you shall eat flesh, and in the morning you shall have your fill of bread; and you shall know that I יי am your God.” (13) In the evening quail appeared and covered the camp; in the morning there was a fall of dew about the camp. (14) When the fall of dew lifted, there, over the surface of the wilderness, lay a fine and flaky substance, as fine as frost on the ground. (15) When the Israelites saw it, they said to one another, “What is it?” —for they did not know what it was. And Moses said to them, “That is the bread which יי has given you to eat. (16) This is what יי has commanded: Each household shall gather as much as it requires to eat—an omer to a person for as many of you as there are; each household shall fetch according to those in its tent.” (17) The Israelites did so, some gathering much, some little. (18) But when they measured it by the omer, anyone who had gathered much had no excess, and anyone who had gathered little had no deficiency: each household had gathered as much as it needed to eat. (19) And Moses said to them, “Let no one leave any of it over until morning.” (20) But they paid no attention to Moses; some of them left of it until morning, and it became infested with maggots and stank. And Moses was angry with them. (21) So they gathered it every morning, as much as each one needed to eat; for when the sun grew hot, it would melt. (22) On the sixth day they gathered double the amount of food, two omers for each; and when all the chieftains of the community came and told Moses, (23) he said to them, “This is what יי meant: Tomorrow is a day of rest, a holy sabbath of יי. Bake what you would bake and boil what you would boil; and all that is left put aside to be kept until morning.” (24) So they put it aside until morning, as Moses had ordered; and it did not turn foul, and there were no maggots in it. (25) Then Moses said, “Eat it today, for today is a sabbath of יי; you will not find it today on the plain. (26) Six days you shall gather it; on the seventh day, the sabbath, there will be none.” (27) Yet some of the people went out on the seventh day to gather, but they found nothing. (28) And יי said to Moses, “How long will you all refuse to obey My commandments and My teachings? (29) Mark that it is יי who, having given you the sabbath, therefore gives you two days’ food on the sixth day. Let everyone remain in place: let no one leave the vicinity on the seventh day.” (30) So the people remained inactive on the seventh day. (31) The house of Israel named it manna; it was like coriander seed, white, and it tasted like wafers in honey. (32) Moses said, “This is what יי has commanded: Let one omer of it be kept throughout the ages, in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.” (33) And Moses said to Aaron, “Take a jar, put one omer of manna in it, and place it before יי, to be kept throughout the ages.” (34) As יי had commanded Moses, Aaron placed it before the Pact, to be kept. (35) And the Israelites ate manna forty years, until they came to a settled land; they ate the manna until they came to the border of the land of Canaan. (36) The omer is a tenth of an ephah.

מי השלוח, חלק א, ספר שמות, בשלח ז׳

ה' ילחם לכם ואתם תחרשון. הענין בזה שכאן נצטוו להחריש מבלי שום פעולה ואף בתפלה לא יתפללו להש"י, ובמלחמות עמלק נמצא להפך שנאמר והיה כאשר ירים וכו', ונאמר ויהי ידיו אמונה ומתרגמינן והוה ידוהי פרישן בצלו. אך הענין בזה כי יש חילוק בין עמלק לשאר אומות, כי שאר אומות אומרים שאין הכל בידי שמים ותולין כל השפעות טובה בכחותם לאמור כחי ועוצם ידי, ולכן במלחמות ישראל נגד מצרים נצטוו להחריש, היינו להראות שהכל בידי שמים ובזה היו מנצחים, כי בישראל נמצא זאת המבינות כי הכל בידי שמים, וגם תפלה שהאדם מתפלל ג"כ אינו יכול להתפלל בלתי רצון הש"י ולכן נאמר ואתם תחרישון. אבל בעמלק שהוא נקרא ישראל מומר כדאיתא בקדושין [י"ח.] והוא תולה כל מעשיו בהש"י שאומר כל הרע שהוא עושה הוא ברצון הש"י, כי בלא רצון הש"י לא היה יכול לעשות, ונגדו הוא העצה להראות כי יראת שמים הוא בידי האדם והאדם צריך לעבודה ותפלה, וע"ז נאמר בגמ' (סנהדרין ס'.) על רבשקה שהיה ישראל מומר מפני שאמר המבלעדי ה' עשיתי, ותלה מעשיו הרעים בהש"י ונגדו היא העצה להתפלל.

Mei HaShiloach, Volume I, Exodus, Beshalach 7

“God will fight for you, and you shall be silent.” (Shemot, 14:14)
Concerning this they were commanded to hold their peace and refrain from action, not even praying to God. With the war against Amalek we find the opposite, where it is said, “and it was, when Moshe lifted his hands [they succeeded],” and it said, “and his hands were emunah, steady [faithful],” where the Aramaic translation reads, “his hands were spread out in prayer.” There is a difference between Amalek and other nations. Other nations say that not all is in the hands of Heaven, and ascribe all good influence to their own efforts, saying, “my strength and the power of my hands has gotten me this wealth.” Therefore in Israel’s war with Egypt they were commanded to hold their peace, meaning to show that all is in the hands of Heaven, and even the prayer that a man offers cannot be done independent of God’s will. Thus it is said, “and you will be silent.”
The Gemara in Kedushin (18a) calls Amalek, “the apostate of Israel.” He ascribes all of his actions to God. He believes that all of his evil is God’s will, as he could not do anything but for the will of the Blessed One. The advice against this belief is to show how man has the power to choose the fear of Heaven, and for this he needs Divine service and prayer. On this the Gemara (Sanhedrin, 60a) mentions Ravshakei, an apostate of Israel (see 2 Kings, Ch. 18), who said, “have I come up to this place without God to destroy it!?” In this way he attributes his wickedness to God, and the advice against this is to pray.

“G-d will battle for you, and you shall remain still.” (Sh’mot 14:14)
Indeed, it is G-d Who provides everyone with bread (play on words: YILACHEM and LECHEM, battle and bread), but one still must go out and plow (TACHARISHUN and LACHA- ROSH, be silent and to plow).
— Rabbi Meir of Premishlan

סוטה ל״ו ב:כ״ג-ל״ז א:ג׳

יְהוּדָה מַאי הִיא דְּתַנְיָא הָיָה רַבִּי מֵאִיר אוֹמֵר כְּשֶׁעָמְדוּ יִשְׂרָאֵל עַל הַיָּם הָיוּ שְׁבָטִים מְנַצְּחִים זֶה עִם זֶה זֶה אוֹמֵר אֲנִי יוֹרֵד תְּחִלָּה לַיָּם וְזֶה אוֹמֵר אֲנִי יוֹרֵד תְּחִלָּה לַיָּם קָפַץ שִׁבְטוֹ שֶׁל בִּנְיָמִין וְיָרַד לַיָּם תְּחִילָּה שֶׁנֶּאֱמַר שָׁם בִּנְיָמִין צָעִיר רֹדֵם אַל תִּקְרֵי רֹדֵם אֶלָּא רָד יָם וְהָיוּ שָׂרֵי יְהוּדָה רוֹגְמִים אוֹתָם שֶׁנֶּאֱמַר שָׂרֵי יְהוּדָה רִגְמָתָם לְפִיכָךְ זָכָה בִּנְיָמִין הַצַּדִּיק וְנַעֲשָׂה אוּשְׁפִּיזְכָן לַגְּבוּרָה שֶׁנֶּאֱמַר וּבֵין כְּתֵפָיו שָׁכֵן אָמַר לוֹ רַבִּי יְהוּדָה לֹא כָּךְ הָיָה מַעֲשֶׂה אֶלָּא זֶה אוֹמֵר אֵין אֲנִי יוֹרֵד תְּחִילָּה לַיָּם וְזֶה אוֹמֵר אֵין אֲנִי יוֹרֵד תְּחִילָּה לַיָּם קָפַץ נַחְשׁוֹן בֶּן עַמִּינָדָב וְיָרַד לַיָּם תְּחִילָּה שֶׁנֶּאֱמַר סְבָבֻנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל וִיהוּדָה עֹד רָד עִם אֵל

Sotah 36b:23-37a:3

§ What was the incident where Judah sanctified God’s name in public? As it is taught in a baraita that Rabbi Meir would say: When the Jewish people stood at the Red Sea, the tribes were arguing with one other. This one was saying: I am going into the sea first, and that one was saying: I am going into the sea first. Then, in jumped the tribe of Benjamin and descended into the sea first, as it is stated: “There is Benjamin, the youngest, ruling them [rodem]” (Psalms 68:28). Do not read it as: “Ruling them [rodem]”; rather, read it as: Descending [red] into the sea [yam]. And the princes of the tribe of Judah were stoning them [rogmim otam] for plunging in first and not in the proper order, as it is stated in the continuation of the verse: “The princes of Judah, their council [rigmatam]” (Psalms 68:28). Therefore, Benjamin the righteous was privileged to serve as host to the Divine Presence of the Almighty, as the Temple was built in the territory of Benjamin, as it is stated in Moses’ blessing for the tribe of Benjamin: “The beloved of the Lord shall dwell in safety by Him; He covers him all the day, and He rests between his shoulders” (Deuteronomy 33:12). Rabbi Yehuda said to Rabbi Meir: That is not how the incident took place. Rather, this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then, in jumped the prince of Judah, Nahshon ben Amminadab, and descended into the sea first, accompanied by his entire tribe, as it is stated: “Ephraim surrounds Me with lies and the house of Israel with deceit, and Judah is yet wayward toward God [rad im El]” (Hosea 12:1), which is interpreted homiletically as: And Judah descended [rad] with God [im El].

1) R. Rafael Meizlish (18th century) and R. Yehiel Michal Epstein (1829-1908), in their defense of the custom, say that there is a popular saying among the masses that the birds sang at the Sea and we are therefore grateful to them. Thus, the purpose of feeding them is to remember the joy of Shirat Hayam and therefore we have no halakhic objection to feeding the birds. In other words, we feed the birds in order to thank them for singing at the Sea.

2) Another explanation says that we feed the birds kashe (buckwheat) on Shabbat Shirah because they are called ba’ale hashir (the singers). No creature can sing like a bird because they rule the air, and music is created by the flow of air (Bet Aharon quoted by Sefer Hamatamim).

3) Rabbi Eliyahu Ki Tov says that the birds receive their reward on Shabbat Shirah for the songs which they utter to God every day, and when we recite our Song, we remember their songs.

4) Rabbi Moshe Sofer, the Hatam Sofer (Pressburg, 1762-1839) says that this custom is based on the verse in our parashah (Exodus 16:32) “In order that they may see the bread which I fed you” i.e. that future generations should see that when you trust in God with your whole heart, he provides food as he did for the children of Israel in the desert. We feed the birds on Shabbat Shirah in order to say that if the Jewish people, who are compared to a bird, will devote themselves to Torah and mitzvot, then God will provide them food without toil.

5) The most well-known explanation is that given by Rabbi Avraham Eliezer Hirshowitz (quoting Ma’aseh Alfass). He reports that it says “in the Yalkut” on Exodus 16:27 “And behold on the seventh day some of the people went out to gather [manna] and did not find any”. Why does it say “and did not find any”? Because Datan and Aviram went out on Friday night outside the camp and spread some manna, in order to make Moshe a liar, since he said there would be no manna on Shabbat. They then said to the people: go out and see that there is manna in the fields! Therefore, some people went out to gather, but found nothing because the birds had eaten the manna which Datan and Aviram had strewn about. We give them their reward on Shabbat Shirah since we also read the story of the manna on that day.

So says “the Yalkut”, but as Rabbi Menahem Mendel Kasher points out, this midrash is not found in Yalkut Shimoni or any other collection of midrash. Indeed, in Sefer Matamim it is quoted in the name of Rabbi Bunim of Parsischa, while in Sefer Ta’amey Haminhagim it is quoted in the name of the Holy Seer of Lublin. Therefore, this midrash is really a hassidic explanation from the nineteenth century.

As I have pointed out elsewhere, a large number of explanations for a custom usually indicates that the original reason is unknown.(Responsa of the Va’ad Halakhah, Vol. 3 (5748-5749), pp. 40-44. That responsum deals with the custom of avoiding kitniyot (legumes) on Pesah). Both sets of explanations above have a certain logic: Feeding song birds on the Shabbat of Song makes good sense. On the other hand, feeding bread/wheat/buckwheat to birds when we read about the manna also makes good sense. In any case, this is a beautiful Ashkenazic custom worth reviving.