The Rishonim record a tradition that whoever recites the passage of the mon every day can be assured that he will not lack sustenance. The Mishnah Berurah adds: “It is not enough to simply recite the passage; one must also think about what he is saying and recognize Hashem’s wonders” (1:5 §13). By contemplating upon this passage's lessons about Hashem's wondrous provision of livelihood, we learn to trust in Him and to merit thereby unfailing sustenance that is like a daily gift of mon. We will explore ten of the many lessons that may be learned from this passage. Though most of these ideas are well-known, it is worthwhile to contemplate and internalize them more.

1. Just as the mon clearly fell from heaven, our livelihood comes from heaven. Even if we need to work hard for that livelihood, it is only because of the curse that followed Adam’s sin. The mon teaches us to acknowledge this truth and show appreciation for all we have by serving our Benefactor.

2. Just as the mon fell close for the righteous and far for the less deserving, if we better our ways and increase our trust in Hashem, we will have to spend less time pursuing a livelihood.

3. Just as the mon fell in a precise measure for every family, and efforts to gather more made no difference, Hashem provides us exactly what we need, and we should avoid overworking. We should also be impeccably honest even if this means earning less, knowing we will ultimately receive whatever is due.

4. Hashem specifically took them to the wilderness, where there was no means of sustenance in sight, to see if they would nevertheless trust Him (Ramban 16:4). We may learn from this that even if bills accumulate and a person does not see a glimmer of salvation on the horizon, he should know that he is being tested to see if he will trust that his Father in Heaven will somehow continue to provide for him as He has to this day.

5. The Jewish people requested sustenance, and only then did Hashem grant them the mon. Although they were criticized for the complaintive manner in which they did, we may learn from this that Hashem wants us to pray to Him for our sustenance. For this reason, many recite a short prayer for sustenance in Shema Koleinu.

6. The mon fell daily, and in its absence, there was nothing else to eat in the Wilderness. Why did Hashem not grant them a year’s supply of mon annually? The Sages explain that this may be compared to a father who would provide his son with sustenance once a day so that the son would visit him daily, knowing that if he did so once a year, his son would visit annually. So too, Hashem provided the mon daily so that someone with several children would worry, “Perhaps the mon will not fall tomorrow, and they will all die!” This compelled them to direct their hearts toward their Father in Heaven (Yoma 76a). In other words, it compelled them to maintain a relationship with Hashem, to obey and serve Him, and to connect with Him daily, thanking Him for what He has given and asking Him for more. This applies to us as well, for Hashem provides us with sustenance anew (Avodah Zarah 3b), and this compels us to maintain a constant relationship with Him.

7. When Moshe announced that Hashem would provide sustenance for His people in a wasteland, he added, “You will know that Hashem, your G-d, took you out of Egypt,” meaning that from the wondrous way in which your sustenance will come, you will realize that it could only be from the omnipotent Hashem Who performed all the wonders in Egypt. The responsibility to provide for a family can sometimes be difficult and stressful. Even so, not only does this allow us to develop our trust in Hashem, but 13 ww.ohr.edu it also provides us with the opportunity to behold the wondrous ways in which He provides us and our families with all of our countless needs, every single day of our lives.

Hashem told Moshe that He intended to provide the Jewish people with mon to see if they would observe the Mitzvos that pertain to it. These include not leaving it over until the next day and not going out to gather it on Shabbos (Rashi to 16:4). They were instructed to leave over one of the two portions of mon that fell on Erev Shabbos for Shabbos. [The commandment not to gather mon on Shabbos also included the Mitzvah not to go beyond the Shabbos boundary (techum), which applies to this day. This Mitzvah was discussed in a previous article.] We may glean three additional lessons from these commandments:

8. Just as the Jewish people were told to enjoy their entire portion of mon each day and not to worry about the next day, we should avoid excessive worries about how Hashem will provide for us in the future. The extent of our trust in Hashem will influence our decisions regarding how to divide our extra money between the poor who need it now and our savings that we may or may not need in the distant future.

9. Just as they were commanded to take a double portion on the morning of Erev Shabbos and to prepare one portion for Shabbos, we are commanded to honor this holy day by preparing for it on the morning of Erev Shabbos, before engaging in other matters (see Mishnah Berurah 250:1). A person is even required to reduce his Torah study on Erev Shabbos a little in order to prepare for Shabbos (Rama ibid.).

10. Just as they were commanded not to gather the mon on Shabbos, we are commanded to observe Shabbos as a day of rest and refrain from any involvement with work, including worrisome thoughts. A person should consider it as if all his work is complete. This means that he should realize that he is not working for personal accomplishment, but rather only to perform the will of Hashem. Hence, when Hashem says to work, he works, and when Hashem says to rest, he rests, and all his work is truly complete. A person should also trust that the perfect Creator created a perfect world, even though some matters in his life seem decidedly imperfect, and that even if he could work, there is nothing more that needs to be done for now. Having nothing to worry about, he can spend the day in celebration of Hashem’s perfect world.