Daf 155b (דַּף קנ״ה ע״ב)

But surely He did not turn His face from them (אֶלָּא וּדְאַי לָא אַהְדָּר אַנְפּוֹי מִנַּיְיהוּ), and what did He do at the time when the Ark rested (וּמָה עֲבִיד בְּשַׁעֲתָא דְּשָׁארִי אֲרוֹנָא לְמִשְׁרֵי). Moshe said: Return Hashem (אָמַר מֹשֶׁה שׁוּבָה יְיָ), then the Ark rested (כְּדֵין שָׁארֵי אֲרוֹנָא), and the Shekhinta stood on the other side (וּשְׁכִינְתָּא קָאִים בְּסִטְרָא אַחֲרָא), with her face toward Yisrael (וְאַנְפִּין לָקֳבְלַיְיהוּ דְּיִשְׂרָאֵל), and toward the Ark (וְלָקֳבְלֵיהּ דַּאֲרוֹנָא). And because of this, then all was included inward toward the Ark and toward Yisrael (וּבְגִין כָּךְ וּכְדֵין כֹּלָּא כָּלִיל לְגוַה לְכַוְּונָא, לַאֲרוֹנָא, וּלְיִשְׂרָאֵל). Except that Yisrael caused it afterward (אֶלָּא דְּיִשְׂרָאֵל גָּרְמוּ לְבָתַר), as it is written: And the people were as complainers (דִּכְתִיב וַיְהִי הָעָם כְּמִתְאוֹנְנִים) (Numbers 11).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): I say this from the book of Rav Yeva Sava (אֲנָא דְּאַמָרָן מִסִּפְרָא דְּרַב יֵיבָא סָבָא), who said that on this side and on that side it turned (דְּאָמַר דְּבֵין בְּהַאי גִּיסָא, וּבֵין בְּהַאי גִּיסָא, אִתְהַדָּר). He said to him: Well has he said (אָמַר לֵיהּ שַׁפִּיר קָאָמַר), but this that I said you will find in the book of Rav Hamnuna Sava (אֲבָל דָּא דַּאֲמֵינָא הָכִי תִּשְׁכַּח בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא), and so it is surely (וְהָכִי הוּא וַדַּאי). And the manna was like coriander seed (וְהָמָן כִּזְרַע גָּד הוּא) (Numbers 11).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): to establish seed and hosts in the land (לְקַיְּימָא זַרְעָא וְחֵילִין בְּאַרְעָא), as you say: Gad, a troop shall troop upon him (כְּמָה דְאַתְּ אָמֵר גָּד גְּדוּד יְגוּדֶנּוּ) (Bereshit 49). Just as the seed of Gad took their portion in another land (מַה זַרְעָא דְּגָד נַטְלֵי חוּלָקֵיהוֹן בְּאַרְעָא אַחֲרָא), so the manna rested upon Yisrael outside of the holy land (כַּךְ מָן שַׁרְיָא עָלַיְיהוּ דְּיִשְׂרָאֵל לְבַר מֵאַרְעָא קַדִּישָׁא). Another matter: like coriander seed it was (דָּבָר אַחֵר כִּזְרַע גָּד הוּא). Like the seed of Gad, it is white (כְּזַרְעָא דְּגָד חִוָּורָא), and it hardens when it descends to the air (וְאִקְפֵּי כַּד נָחִית לַאֲוִירָא), and dissolves - some say: congeals - some say: is swallowed - in the body (וְאִתְנֵגְרִיס ס״א וְאִתְגַּשִּׁים ס״א וְאִתְבַּלַּע בְּגוּפָא).

And this my friends have already established (וְהָא אוּקְמוּהָ חַבְרַיָּיא). And its appearance was like the appearance of bdellium (וְעֵינוֹ כְּעֵין הַבְּדוֹלַח) (Numbers 11), like that bdellium which is white (כְּהַהוּא בְּדוֹלְחָא דְּאִיהוּ חִוָּור), like the aspect of the right above - some say: the whiteness of the supernal eye (כְּגַוְונָא דִּימִינָא דִּלְעֵילָּא ס״א חִיוּרָא דְּעֵינָא). Like coriander seed, thus it was not called so in the land of Egypt (כִּזְרַע גָּד הָכִי לָא אִקְרוּן בְּאַרְעָא דְּמִצְרָאֵי), but the reason the sowers of seed called it like coriander seed is because it is white like coriander seed, and it hardened when it descended from above to below (אֲבָל לְכָךְ מַחֲרָשֵׁי זְרִיעָא כִּזְרַע גָּד הוּא, כִּזְרַע גָּדָא חוּוָרָא וְאִתְקַפֵּי כַּד נָחֵית מֵלְעֵילָּא לְתַתָּא).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק), what is different that Moshe said in this word as if weakened above like the feminine (מַאי שְׁנָא דְּאָמַר מֹשֶׁה בְּמִלָּה דָּא חֲלִישׁ לְעֵילָּא כְּנוּקְבָּא), as it is written: “If this is how You deal with me” (דִּכְתִיב אִם כָּכָה אַתְּ עוֹשֶׂה לִּי) (Numbers 11). “You” (אַתְּ), it should have been “You” masculine (אַתָּה מִבָּעֵי לֵיהּ). Rather he was speaking to the place where death dwells (אֶלָּא לַאֲתָר דְּמוֹתָא שָׁארֵי בֵּיהּ קָאָמַר), and that place is female (וְהַהוּא אֲתָר דְּנוּקְבָּא אִיהוּ). Therefore he said: “Kill me, I pray, kill” (בְּגִין כַּךְ אָמַר הָרְגֵנִי נָא הָרוֹג), and this is the Tree of Death (וְדָא אִילָנָא דְּמוֹתָא). And we have already established that in the Tree of Life death does not dwell (וְהָא אוֹקִימְנָא דִּבְאִילָנָא דְּחַיֵּי לָא שַׁרְיָיא בֵּיהּ מוֹתָא). And because of this he turned toward the Tree of Death and said “You” feminine (וְעַל דָּא אִתְהַדָּר לְגַבֵּי אִילָנָא דְּמוֹתָא וְאָמַר אַתְּ), and did not say “You” masculine (וְלָא אָמַר אַתָּה), and so it should have been (וְהָכִי מִבָּעֵי לֵיהּ).

Immediately “And Hashem said to Moshe, gather for Me seventy men etc.” (מִיַּד וַיֹּאמֶר יְיָ אֶל מֹשֶׁה אֶסְפָה לִּי שִׁבְעִים אִישׁ וְגוֹ׳) (Numbers 11). Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): You always seek death (אַתְּ בָּעֵי מוֹתָא בְּכָל זִמְנָא), behold, it is yours (הֲרֵי לָךְ), and I will take from the spirit etc. (וְאָצַלְתִּי מִן הָרוּחַ וְגוֹ׳).

Come and see (תָּא חֲזֵי), here Moshe knew that he would die (דְּהָכָא יָדַע מֹשֶׁה דְּאִיהוּ יָמוּת), and would not enter the land (וְלָא יֵיעוּל לְאַרְעָא), for Eldad and Medad were saying this word (דְּהָא אֶלְדָּד וּמֵידָד מִלָּה דָּא הֲווֹ אַמְרֵי). Because of this, one should not request upon oneself, at the time when anger rests upon him, to cause himself to be struck (עַל דָּא לָא לִבְעֵי לֵיהּ לֶאֱינָשׁ בְּשַׁעֲתָא דְּרוּגְזָא שָׁארֵי בֵּיהּ לְלַטְיָיא גַּרְמֵיהּ). For behold, many stood over him to receive that word (דְּהָא כַּמָה קַיְימֵי עָלֵיהּ דִּמְקַבְּלֵי הַהִיא מִלָּה).

At another time, when he sought death, they did not accept it from him (בְּזִמְנָא אוֹחֲרָנָא דְּבָעָא מִיתָה לָא קַבִּילוּ מִנֵּיהּ). Because all was for the benefit of Yisrael (בְּגִין דְּכֹלָּא לְתוֹעַלְתָּא דְּיִשְׂרָאֵל הֲוָה). But now, it was not so, rather from anger and oppression (הַשְּׁתָּא לָאו אִיהוּ אֶלָּא מִגּוֹ רוּגְזָא וְדוֹחֲקָא), and therefore they accepted it from him (וּבְגִין כָּךְ קַבִּילוּ מִנֵיהּ). And because of this Eldad and Medad remained afterward and said this (וְעַל דָּא אִשְׁתָּאֲרוּ לְבָתַר אֶלְדָּד וּמֵידָד וְאָמְרוּ דָּא), that Moshe will be gathered and Yehoshua will bring Yisrael into the land (דְּמֹשֶׁה יִתְכְּנִישׁ וִיהוֹשֻׁעַ יֵיעוּל לוֹן לְיִשְׂרָאֵל לְאַרְעָא). And because of this Yehoshua came before Moshe (וּבְגִין כָּךְ אָתָא יְהוֹשֻׁעַ לְגַבֵּי מֹשֶׁה), and was zealous on behalf of Moshe (וְקַּנֵי עָלֵיהּ דְּמֹשֶׁה). And Moshe did not look to his own honor (וּמֹשֶׁה לָא אַשְׁגַּח בִּיקָרָא דִּילֵיהּ). And because of this he said: My master Moshe, restrain them (וְעַל דָּא אָמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם). What is “restrain them” (מַאי כְּלָאֵם). Prevent those words from them (מָנַע מִנְּהוֹן אִינּוּן מִלִּין), as you say: “And the people were restrained from bringing” (כְּמָה דְאַתְּ אָמֵר וַיִּכָּלֵא הָעָם מֵהָבִיא) (Exodus 36). “And the rain was restrained from heaven” (וַיִּכָּלֵא הַגֶּשֶׁם מִן הַשָּׁמָיִם) (Bereshit 8). Truly restraint (מְנִיעוּתָא מַמָּשׁ). And Moshe did not want this (וּמֹשֶׁה לָא בָּעָא). Go out and see the humility of Moshe (פּוּק חָמֵי עַנְוָותָנוּתֵיהּ דְּמֹשֶׁה). What is written: “Are you zealous for my sake” etc. (מַה כְּתִיב הַמְקַנֵּא אַתָּה לִי וְגוֹ׳) (Numbers 11). Happy is the portion of Moshe (זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה), that he ascended above all supernal prophets - some say: of the world (דְּאִיהוּ סָלִיק עַל כֻּלְּהוּ נְבִיאֵי עִלָּאֵי, נ״א דְּעָלְמָא). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): all the other prophets compared to Moshe are like the moon compared to the sun (כָּל שְׁאַר נְבִיאִין לְגַבֵּי מֹשֶׁה, כְּסִיהֲרָא לְגַבֵּי שִׁמְשָׁא).

Rabbi Abba was sitting one night (רִבִּי אַבָּא הֲוָה יָתִיב לֵילְיָא חַד), and toiling in Orayta (וְלָעֵי בְּאוֹרַיְּיתָא). And with him were Rabbi Yose and Rabbi Ḥizkiyah (וַהֲווּ עִמֵּיהּ רִבִּי יוֹסֵי וְרִבִּי חִזְקִיָּה). Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): How many are the sons of man strong of heart (כַּמָה אִינּוּן בְּנֵי נָשָׁא תַּקִיפוּ לִבָּא), that they do not pay attention to the matters of that world at all (דְּלָא מַשְׁגְחֵי בְּמִלֵּי דְּהַהוּא עָלְמָא כְּלוּם).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): The flesh of the heart, which is attached to all the sides of the body, does this to them (בִּשְׂרָא דְּלִבָּא, דַּאֲחִידָא בְּכָל שַׁיְיפֵי גּוּפָא, קָא עָבִיד לוֹן). He opened and said (פָּתַח וְאָמַר): “There is an evil which I have seen under the sun, and it is great upon man” (יֵשׁ רָעָה אֲשֶׁר רָאִיתִי תַּחַת הַשָּׁמֶשׁ וְרַבָּה הִיא עַל הָאָדָם) (Ecclesiastes 6). “There is an evil” (יֵשׁ רָעָה): this is the evil strength of the heart (דָּא אִיהִי תּוּקְפָּא בִּישָׁא דְּלִבָּא), that desires to rule over the matters of this world (דְּבָעֵי לְשַׁלְּטָאָה בְּמִלֵּי דְּהַאי עָלְמָא), and does not pay attention to the matters of that world at all (וְלָא אַשְׁגַּח בְּמִלֵּי דְּהַהוּא עָלְמָא מִדִי).

Why is it evil (אֲמַאי אִיהִי רָעָה). The verse after proves it (קְרָא דְּבַתְרֵיהּ אוֹכַח), as it is written: “A man to whom Elohim has given riches and wealth etc.” (דִּכְתִּיב אִישׁ אֲשֶׁר יִתֶּן לוֹ הָאֱלֹהִים עוֹשֶׁר וּנְכָסִים וְגוֹ׳) (Ecclesiastes 6). This verse is difficult (הַאי קְרָא קַשְׁיָא). Since it is written: “and nothing is lacking to his soul of all that he desires” (כֵּיוָן דִּכְתִיב וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכָּל אֲשֶׁר יִתְאַוְּה), why “and yet Elohim does not empower him to eat of it” (אֲמַאי וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ), for behold he lacks nothing for his soul (דְּהָא אֵינוֹ חָסֵר לְנַפְשׁוֹ כְּלוּם אֶלָּא). The secret is this (רָזָא אִיהוּ). And all the words of Shlomo the king are clothed in other words (וְכָל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא, מִתְלַבְּשָׁן אִינּוּן בְּמִלִּין אַחֲרָנִין), like the words of Orayta, which are clothed in the stories of the world (כְּמִלֵּי דְּאוֹרַיְּיתָא, דְּאִינּוּן מִתְלַבְּשָׁן בְּסִפּוּרֵי עָלְמָא).