YHWH continuously tests Israel in the wilderness with water, manna, and quail. When they fail, YHWH threatens to leave them and then punishes them with fire and plague. J's depiction of YHWH as an emotional deity is already reflected in the stories of Eden and the flood.
Biblical prohibitions against preparing food on Shabbat are further developed in the Second Temple and rabbinic periods. At the same time, a new emphasis emerges: celebrating Shabbat with festive meals.
Moses gives several instructions to the Israelites concerning manna: How it should be gathered, prepared, consumed, and preserved, and what to do with it on Shabbat. The phrasing and details of these instructions are Moses’ creative elaboration of God’s original laconic command.
Ancient interpreters contemplated the substance of manna, a food that traverses the chasm between divine and mundane realms, falling from heaven to be consumed on earth. In kabbalistic thought, the Zohar presents manna as granting the desert generation an embodied experience of knowledge of God; such an opportunity is available to mystics in everyday eating and through birkat ha-mazon (Grace after Meals).
“There is nothing at all, nothing but this manna” (Num 11:6): How the manna tradition overtook the suffering in the wilderness tradition.
“And the Lord Blessed the Seventh Day and Consecrated It” (Genesis 2:3). Can time be blessed?
When Moses instructs the people to eat the manna on Shabbat, he emphasizes “today,” “today,” “today.” Is this repetition just Priestly literary style or is it meant to tell us that Shabbat begins in the morning, and not the evening like Pesach and Yom Kippur?
Splitting the Sea, Manna from Heaven, and defeating Amalek.