Yoma 151

זה יהושע שירד לו מן כנגד כל ישראל כתיב הכא איש וכתיב התם (במדבר כז, יח) קח לך את יהושע בן נון איש אשר רוח בו ואימא משה דכתיב (במדבר יב, ג) והאיש משה ענו מאד דנין איש מאיש ואין דנין איש מוהאיש

That is Joshua for whom manna [specially] fell down as it did to<span class="x" onmousemove="('comment',' Corresponding to.');">¹</span> all Israel, [for] it is written: here, 'man',<span class="x" onmousemove="('comment',' Num. XXVII, 18.');">²</span> and also there it is written: Take thee Joshua, the son of Nun, a man in whom is spirit.<span class="x" onmousemove="('comment',' Ex. XXIV, 13. Joshua went up with Moses to Mount Sinai, Moses did not eat, but Joshua did, hence the manna must have come to him there.');">³</span>

שאלו תלמידיו את רבי שמעון בן יוחי מפני מה לא ירד להם לישראל מן פעם אחת בשנה אמר להם אמשול לכם משל למה הדבר דומה למלך בשר ודם שיש לו בן אחד פסק לו מזונותיו פעם אחת בשנה ולא היה מקביל פני אביו אלא פעם אחת בשנה עמד ופסק מזונותיו בכל יום והיה מקביל פני אביו כל יום

But perhaps it is Moses, of whom it is said: Now the man Moses was very meek?<span class="x" onmousemove="('comment',' Num. XII, 3.');">⁴</span> - One may infer ish from ish, but not ish from we-ha-ish.<span class="x" onmousemove="('comment',' Analogy should be built upon exact similarity, almost identity, not on relative similarity of expression; according to this rigid rule no analogy from 'ish' to 'ha-ish' or vice versa could be argued.');">⁵</span> R'Simon B'Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually?

אף ישראל מי שיש לו ארבעה וחמשה בנים היה דואג ואומר שמא לא ירד מן למחר ונמצאו כולן מתים ברעב נמצאו כולן מכוונים את לבם לאביהן שבשמים

He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel.

דבר אחר שהיו אוכלין אותו כשהוא חם דבר אחר מפני משאוי הדרך

One who had four or five children would worry, saying: Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven. Another interpretation: They ate it whilst it was yet warm.<span class="x" onmousemove="('comment',' Its taste or flavour was preserved, but if gathered once for the whole year, it would become stale, cold, tasteless.');">⁶</span>

וכבר היה רבי טרפון ורבי ישמעאל וזקנים יושבין ועוסקין בפרשת המן והיה רבי אלעזר המודעי יושב ביניהן נענה רבי אלעזר המודעי ואמר מן שירד להן לישראל היה גבוה ששים אמה אמר לו רבי טרפון מודעי עד מתי אתה מגבב דברים ומביא עלינו

Another interpretation: Because of the burden of the way.<span class="x" onmousemove="('comment',' It would greatly hamper them on their journeys.');">⁷</span> And it long ago happened that R'Tarfon, R'Ishmael and the Elders were seated and occupied with the portion referring to the manna, and also R'Eleazar of Modiim was seated among them. R'Eleazar of Modim commenced [to expound] and said: The manna which came down unto Israel was sixty cubits high! R'Tarfon said to him: Modite! How long will you rake words together and bring them up against us?<span class="x" onmousemove="('comment',' Try to impress us with unsubstantiated statements.');">⁸</span>

אמר לו רבי מקרא אני דורש (בראשית ז, כ) חמש עשרה אמה מלמעלה גברו המים ויכסו ההרים וכי חמש עשרה אמה בעמק (חמש עשרה בשפלה) חמש עשרה בהרים וכי מיא שורי שורי קיימי ועוד תיבה היכי סגיא אלא נבקעו כל מעינות תהום רבה עד דאשוו מיא בהדי טורי והדר חמש עשרה אמה מלמעלה גברו המים

- He answered: My master! I am expounding a Scriptural verse. Fifteen cubits upward did the waters prevail; and the mountains were covered.<span class="x" onmousemove="('comment',' Gen. VII, 20.');">⁹</span> Were there indeed fifteen cubits [high] in the valley, [fifteen cubits in the lowlands],<span class="x" onmousemove="('comment',' [Var. lec. rightly omit as unnecessary repetition].');">¹⁰</span>

וכי אי זה מדה מרובה מדה טובה או מדת פורענות הוי אומר מדה טובה ממדת פורענות במדת פורענות הוא אומר (בראשית ז, יא) וארובות השמים נפתחו במדה טובה הוא אומר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול ודגן שמים נתן למו

fifteen cubits on the mountains?<span class="x" onmousemove="('comment',' The phrase fifteen cubits upward surely could not be taken to mean that the fifteen cubits were measured from different levels.');">¹¹</span> Were the waters standing like a series of walls? And, furthermore, how could the ark come to the top [of the mountains]?

כמה ארובות יש בדלת ארבע ארבע הרי כאן שמונה ונמצא מן שירד להם לישראל גבוה ששים אמה

Rather, all the fountains of the great deep came up first until the water was even with the mountains, then the water rose fifteen more cubits. Now which measure is larger, that of reward or punishment? You must needs agree that the measure of goodness [reward] is larger.

תניא איסי בן יהודה אומר מן שירד להם לישראל היה מתגבר ועולה עד שרואין אותו כל מלכי מזרח ומערב שנאמר (תהלים כג, ה) תערוך לפני שלחן נגד צוררי [וגו' כוסי רויה] אמר אביי ש"מ כסא דדוד לעלמא דאתי מאתן ועשרין וחד לוגא מחזיק שנא' כוסי רויה רויה בגימטריא הכי הוי

Now with the measure of punishment it is written: The windows of heaven were opened,<span class="x" onmousemove="('comment',' Ibid. v. 11.');">¹²</span> with the measure of goodness, however, it is said: And he commanded the skies above, and opened the doors of heaven; and caused manna to rain upon them for food, and gave them of the corn of heaven.<span class="x" onmousemove="('comment',' Ps. LXXVIII, 23, 24.');">¹³</span> [And a Tanna taught]:<span class="x" onmousemove="('comment',' Supplied from MS.M. V. also Rashi.');">¹⁴</span>

הא לא דמיא התם בארבעין יומין הכא חדא שעתא התם לכ"ע הכא לישראל לחודיה ונפיש להו טפי ר' אלעזר המודעי פתיחה פתיחה גמר

Now how many windows has a door? Four; hence 'doors' [imply] eight.<span class="x" onmousemove="('comment',' At least two are implied in 'doors' hence at least eight windows. But the measure of goodness surpasses the measure of punishment (as e.g., Ex. II, 6, 7) . There were at least two 'windows' of heaven at the flood, as implied in 'windows' which poured forth fifteen cubits of rain; the eight windows (of the two doors of heaven) must have produced at least no less, i.e., sixty cubits of manna, since the measure of goodness is surely no smaller than that of punishment. So that 'sixty' here is to be taken as minimum.');">¹⁵</span> Thus it is found that the manna which fell upon Israel was sixty cubits.

אסור באכילה הני חמשה ענויין כנגד מי אמר רב חסדא כנגד ה' ענויין שבתורה (במדבר כט, ז) ובעשור (ויקרא כג, כז) ואך בעשור (ויקרא כג, ג) שבת שבתון (ויקרא טז, לא) ושבת שבתון (ויקרא טז, כט) והיתה לכם

It was taught: Issi B'Judah says: The manna which fell down for Israel rose so high that all the kings of the east and the west could see it, as it is said: [Thou preparest a table before me the presence of my enemies.] my cup runneth over.<span class="x" onmousemove="('comment',' Ps. XXIII, 5, 6. This reckoning is stimulated by the preceding one.');">¹⁶</span> .<span class="x" onmousemove="('comment',' The psalm is taken as prophetic of restoration - either in this world (then 'in the future' at the time of the Messiah) or in the world to come');">¹⁷</span> But there is no comparison: there it took forty days, here only one hour;<span class="x" onmousemove="('comment',' Between the flood and manna.');">¹⁸</span>

הני חמשה הוו ואנן שיתא תנן שתיה בכלל אכילה היא דאמר ריש לקיש מנין לשתיה שהיא בכלל אכילה שנאמר (דברים יד, כג) ואכלת לפני ה' אלהיך מעשר דגנך תירושך ויצהרך תירוש חמרא הוא וקרי ליה ואכלת

or there for all the world, here for Israel alone;<span class="x" onmousemove="('comment',' Here the argument is in favour of a higher measure for the manna. For since the space wherein it fell was limited, whilst the windows of heaven presumably were capable of pouring out the same quantity, the manna confined to a small area should have risen very much higher than the waters, which covered all the earth.');">¹⁹</span> and it should have been higher still! - [Rather]: R'Eleazar of Modim infers it from the analogy of 'opened', 'opened'.<span class="x" onmousemove="('comment',' Gen. VII, 11 and Ps. LXXVIII, 23; he does not employ the argument of a greater measure in store for reward than for punishment; but merely from the fact that in each case two windows produced a height of fifteen cubits - whether of manna or water.');">²⁰</span> [ON YOM KIPPUR] EATING IS FORBIDDEN.

ממאי ודילמא דאכליה על ידי אניגרון דאמר רבה בר שמואל אניגרון מיא דסילקא אכסיגרון מיא דכולהו שלקי

To what do the five afflictions correspond? - R'Hisda said: To the five afflictions mentioned in the Torah: And on the tenth day:<span class="x" onmousemove="('comment',' Num. XXIX, 7.');">²¹</span> howbeit on the tenth day;<span class="x" onmousemove="('comment',' Lev. XXIII, 27.');">²²</span> a sabbath of solemn rest;<span class="x" onmousemove="('comment',' Ibid. 32.');">²³</span>

אלא אמר רב אחא בר יעקב מהכא (דברים יד, כו) ונתתה הכסף בכל אשר תאוה נפשך בבקר ובצאן ביין ובשכר שכר שתיה הוא וקרייה רחמנא ואכלת

it is a sabbath of solemn rest,<span class="x" onmousemove="('comment',' Ibid. XVI, 31.');">²⁴</span> and it shall be unto you.<span class="x" onmousemove="('comment',' Ibid. v. 29.');">²⁵</span> But these are only five, whereas [in our Mishnah] we learned of six [afflictions]? - Drinking is included in eating.

ממאי ודילמא הכא נמי דאכליה על ידי אניגרון שכר כתב מידי דמשכר ודילמא דבילה קעילית דתניא אכל דבילה קעילית ושתה דבש וחלב ונכנס למקדש

For Resh Lakish said: When do we know that drinking is included in eating? Because Scripture said: And thou shalt eat before the Lord thy God. the tithe of thy corn, of thy [tirosh] wine, and of thine oil;<span class="x" onmousemove="('comment',' Deut. XIV, 23.');">²⁶</span> 'tirosh' is wine and yet Scripture reads: 'And thou shalt eat'. Whence this proof? Perhaps it means that he used it as all admixture to elaiogarum?<span class="x" onmousemove="('comment',' Greek; a sauce of oil and garum, to which wine is sometimes added.');">²⁷</span> For Rabbah B'Samuel said: Elaiogarum contains the juice of beets; oxygarum the sauce of all kinds of boiled vegetables? - Rather, said R'Aha B'Jacob, is that inferred from here: And thou shalt bestow thy money for whatever thy soul desireth, for oxen, for sheep, or for wine, or for strong drink.<span class="x" onmousemove="('comment',' Deut. XIV, 26.');">²⁸</span> [To] wine and strong drink [applies the term] drinking and yet the Divine Law reads: 'And thou shalt eat'. How is that [conclusive]? - Perhaps here, too, the implication is that he uses it as an admixture to elaiogarum? - Scripture says 'Strong drink', i.e., something which intoxicates.<span class="x" onmousemove="('comment',' And no intoxication results from eating.');">²⁹</span> But perhaps the reference here is to preserved figs from Keilah, for it was taught: If one [a priest] ate preserved figs from Keilah,<span class="x" onmousemove="('comment',' A town in the lowlands of Judea, cf. Josh. XV, 44; v. Sanh., Sonc. ed., p. 481, n. 6.');">³⁰</span> and drank honey and milk, and thus entered the Sanctuary