For our Sages have said (Sota 48b): “Whoever has bread in his basket and is worried about the next day is among those whose faith is ‘immature’,” meaning that this person’s recognition of Hashem is immature.
The word קטן can mean “small”, “young” or “immature”, and in this context מִקְטַנֵּי אֲמָנָה seems to mean “among those whose faith is immature”, since faith is an abstract concept that can’t be big or small, or old or young, but it can be mature or immature. Mature faith means that one takes his faith very seriously so that he doesn’t worry about the future because he trusts in Hashem, just as someone mature about decisions makes them seriously. Immature faith means that he doesn’t really take it seriously; he only believes superficially, but practically speaking he is worried because he doesn’t fully trust in Hashem, like someone who is immature and doesn’t take decision making so seriously.
Rather, a ‘mature’ level of faith and recognition of Hashem is when “he will go in the ways of My Torah”, in a way of going to awaken himself to connect to Hashem from “below to Above”, and then to draw down Hashem’s revelation from “Above to below” into “My Torah”, meaning into the letters of the Torah.
Just as there are letters of the Torah that draw from Above to below by expressing Hashem’s wisdom in a form we can read, so too there are letters of prayer that raise a person from below to Above. Someone who uses both types of letters to go in both directions is called someone who “goes in the way of My Torah”, and he attains a “mature faith” in Hashem.
These two types of letters are referred to metaphorically as “horses”, since horses carry a rider to their destination, and these letters carry Hashem’s revelation to us, and us to Hashem. Specifically, the letters of the Torah that give Hashem’s Light down to us are referred to as “male horses” since male represents the idea of giving, and the letters of prayer that connect us to Hashem are referred to as “female horses” since female represents receiving and connecting to something higher.
Like it says in the Sefer Yetzira regarding the letters of the Alef-Beis, that some letters are “masculine” and some letters are “feminine”, showing that the letters of Torah and prayer have these two tendencies of drawing down from Above and elevating us upwards.
Now, these letters of prayer that elevate us from below to Above cause us to go up to the highest possible levels, literally up until the Ain Sof—the Infinite Truth of Hashem Himself. In prayer we become connected to a level of Hashem which is Infinite and beyond the limitations of time and space, and beyond being a direct source for the world. So too in Torah study, we draw down from a level of Hashem that is totally beyond the world and beyond the idea of time. It is for this reason we need a new revelation of the Torah every day. Since it is something from beyond time, it can’t just be given one time and stay here and get older every day, like everything else in this world. It needs to come again every day from beyond time into our physical world.
It is for this reason that we need the Torah given anew “every day for that day”, and “every day these words of the Torah will be in your eyes like something new.” The reason that the Torah is new every day is because it comes from a level of Hashem’s revelation that is totally beyond time and space, beyond the source of creation of a limited world that exists in time. Only something that exists in time can become old. Something beyond time cannot become old. It is essentially eternal and unchanging. It isn’t “older” today than it was yesterday; it’s exactly the same. Every day it looks new to us, since it comes from a level beyond age and time.
The Alter Rebbe derives this from the following verses: “I was young and then I became old,” was said by an angel referred to as “the Minister in Charge of This World” (Yevamos 16b). Meaning, that only spiritual levels connected to this limited world (like that angel) can be called “young” or “old” since only something limited by time can become old.
This is not the case, however, regarding Hashem, like it says (Zohar 199a): “before the Holy One Blessed Be He is there the idea of becoming old?”, since He is the one that “I Hashem never change”, and since He is totally unchanging and eternal, beyond time, there is no idea of being “old”.
Therefore, because Hashem is eternal, “the eyes of man will never be satisfied” (Mishlei 27:20) in looking to understand and connect to the Infinite Truth of Hashem. The meaning of ‘the eyes of man’ is an allusion to (Shir Hashirim 1:15): “your eyes are like the eyes of doves” that love to gaze at each other, so too a wise man will love to intellectually “gaze upon the Glory of the King”, by contemplating His greatness.
And this is the idea of the Munn, that it spiritually came from the level called “the Dew from Above” (Initiative from Above), the level of “I Hashem never change” which is a level totally beyond time. It is for this reason that it had to be “every day just for that day”.
Therefore, specifically “today (on Shabbos) you will not find it (the Munn) in the field”. This ‘field’ is referring to the physical world that has six directions, up-down, east-west, north-south”.
Why? “Because this is a day of Shabbos/Rest for Havaya.” Meaning, that the level of Hashem’s revelation called Havaya also has ‘rest’ on Shabbos, since it returns to its source in Hashem how He is beyond being a source for the world.
Rather, on Shabbos “then you will have pleasure עַל הֲוָיָ"ה -on Havaya”, meaning from a level above Havaya, which is the Initiative from Above that is not dependent on our Initiative from Below.
Like it is written (Bamidbar 6:26): “He (Hashem) will lift up Havaya to its source, and then there will only be a revelation to you of His innermost desire which is for holiness.”
Hashem’s true desire (פנימיות רצון העליון) is only for holiness, and particularly the divine service of the Jewish People. In Tanya (chapter 6 and chapters 22-25) the Alter Rebbe explains that all unholiness comes from the external aspect of His will (אחוריים של רצון העליון). He doesn’t want it for its own sake, but only in order that we have free will to serve Him of our own volition, but otherwise He doesn’t want unholiness to exist at all. The opposite is true of holiness, that Hashem truly desires us and our service for its own sake, not because of something else.
Only below in the world are there these two aspects of Hashem’s desire, His innermost desire is expressed in creating and giving life to holiness, and His external desire that creates and gives life to unholiness. However, on a level beyond the existence of this world there is only His Innermost Will for holiness. Therefore, on Shabbos when “Hashem lifts up Havaya” to its source beyond the creation of the world, we are able to receive from a level where only His Innermost Desire in holiness is expressed. This also affects the food we eat on Shabbos; it receives from a level where there is no room for unholiness to exist, and therefore the food doesn’t need spiritual refinement.
Because down here in this world there are two aspects of Hashem’s Will that are expressed: 1: the innermost aspect of His Will for holiness to exist, and 2: the external aspect of His Will that gives life to unholiness. Which is not the case when “Hashem lifts up Havaya beyond creating the world, then there is only the Innermost Aspect of His Will”, and there is no expression of the External Aspect of His Will at all, and therefore Shabbos food has no connection to unholiness that would need refinement.
Therefore, specifically “today (on Shabbos) you should eat it (the Munn)”, since it is the idea of eating “for the satisfaction of the soul”, and “calling forth pleasure from Hashem on Shabbos.”
But during the weekday, even though the “dew” came down also then, but it came down during the night, like it says (Bamidbar 11:9): “when the dew would come down on the ground during the night, then the Munn would descend onto it.” We see that the idea of the “dew” descending down to this world is connected to the idea of the “night”, since it represents how the name Havaya comes down to create this world that contains unholiness.
The idea of ‘night’ is expressed in the verse (Shir Hashirim 5:2): “The ‘locks of His hair’ are wet with raindrops in the night.” The word "ויָתֹּוּצו וְק" means “hairs”, like we see in the one of the following verses (verse 11) that: “His ‘head’ is pure gold, קְ וֻצּוֹּתָיו תַּלְתַּלִּים-His locks hang down, they are black like a raven,” we see that ויָּתֹּו צֻוְּק must mean hair, since it is described as hanging down and black.
This is referring the aspect of Hashem’s revelation called “Havaya” which “ריִעֵּ שִמ ךְתאֵצְּב-You go out to us through a hairsbreadth revelation” to create everything, this level of “hairs” is connected to “night” and “blackness”, since it comes into the limitations of creating a world where unholiness can exist.
However, regarding Shabbos it says “and the layer of ‘Dew’ would go up”, and this happened during the day. Just like the physical dew evaporated and went up into the air during the day because of the heat of the sun, so too the spiritual idea that it represents is that Name of Havaya goes back up to its source on Shabbos due to an intense revelation of Hashem.
This is the idea of “eat it (the Munn) today (on Shabbos)”, since Shabbos is especially connected to the idea of “day” and intense revelation, which affects the food that it not need spiritual refinement. In addition, the connection between Shabbos and the Munn (that specifically on Shabbos they were commanded to eat it) is that the Munn is like the “dew”, it’s from the level of Hashem’s “Initiative from Above” which is from beyond the source of the creation of the world, and therefore came to everyone equally regardless of whether they were deserving. So too, on Shabbos there is a revelation from beyond Havaya, from the way that Havaya returns to its source in Hashem the way He is beyond the source of creation, from the level that is the source of the “Initiative from Above”.
And therefore, specifically the Munn didn’t come down on Shabbos, which is not the case regarding the flow of life-force from Hashem that’s creating everything else in this world:
Because the spiritual elevation of all the worlds that happens on Shabbos is only in the inner dimension of the worlds; however, regarding the external dimension of the worlds there is no change between the Shabbos and the weekdays.
And this is the difference between the Munn and all the other things that are created from divine energy: The flow of energy for everything else comes down into this world from the external dimension of the worlds, from the Mazalos and Ministering Angels. This is not the case regarding the Munn, it comes from a very high spiritual level, the level of “dew” (an Initiative from Above, beyond the source of creation).
It therefore said (Bamidbar 11:9): “When the dew would descend onto the camp at night, the Munn would descend on top of it.” Meaning that it came down through the level of “His ‘locks of hair’ are wet from raindrops in the night”, that it came down through the level of ‘hairs’.
This is because it comes from a very high spiritual level which is beyond the “Seder Histaleshelus-Orderly Progression of Spiritual Worlds” which descend in a way of “cause and effect”, which is why they can only be drawn down through the level of ‘hairs.’ In the case of the revelation of Hashem that is limited to the Hishtalshelus of specific spiritual levels there is no need to come through “hairs.” For example, when a teacher has an idea that he wants to explain to a student, all he needs to do is take the idea and bring it down a couple levels to the student’s level of understanding, but the knowledge itself is basically the same. However, when a person fathers a child, the deepest spiritual aspect of the father becomes invested in the creative process, even though that process itself is completely physical. Because it is such a deep aspect of the person, it cannot be expressed through intellect (contemplation) or emotions (song or poetry), only through a physical act that is totally removed from bearing any resemblance to the spiritual essence that it carries.
Similarly, Hashem’s revelation from beyond Hishtalshelus cannot come down as it is directly; it can only be expressed in a “hairsbreadth revelation” that does not bear direct resemblance to the Infinite Source that it is expressing. This is the idea of the Munn and the Torah that both come from beyond Hishtalshelus and both come about through intense limitations until it’s not easily recognizable that the physical Munn and the Torah that discusses physical matters are expressing Hashem how He is beyond the limitations of time and space and spiritual levels.
And on this, the Gemara says, as it is written (Shemos 25:8): “וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם - They shall make Me a sanctuary and I will dwell among them.”
