Daf 226a (דַּף רכ״ו ע״א)

And Ya‘akov said when he saw them (וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם). What is “when he saw them” (מַאי כַּאֲשֶׁר רָאָם)? These were angels of the day and angels of the night (אִלֵּין מַלְאָכִין דְּיוֹם, וּמַלְאָכִין דְּלַיְלָה הֲווֹ), and they were concealed from him (וְאִתְכְּסִיאוּ מִנֵּיהּ), and afterward they were revealed to him (וּלְבָתַר אִתְגַּלְּיָין לֵיהּ). And therefore it is written: “When he saw them” - “This is the camp of Elohim” (Bereshit 32) (וְעַל דָּא כַּאֲשֶׁר רָאָם, כְּתִיב מַחֲנֶה אֱלֹהִים זֶה). From here it is that these were of the daytime, and those of the night (מֵהָכָא דַּהֲווֹ אִלֵּין דִּימָמָא, וְאִלֵּין דְּלֵילְיָא). Concerning those of the night it is written “the camp of Elohim” (אִינּוּן דְּלֵילְיָא כְּתִיב בְּהוּ, מַחֲנֶה אֱלֹהִים), and concerning those of the day it is written “this” (וְאִינּוּן דִּימָמָא, כְּתִיב בְּהוּ, זֶה). And therefore: “And he called the name of that place Machanayim” (Bereshit 32) (וְעַל דָּא וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם), two camps (תְּרֵין מַשִׁרְיָין). And now holy camps we see here (וְהַשְּׁתָּא מַשִׁרְיָין קַדִּישִׁין חֲמֵינָא הָכָא). Fortunate is my path that I came here (זַכָּאָה אָרְחִי דַּאֲתֵינָא הָכָא).

Rabbi Shimon said: He who opens the gate shall say (אָמַר רַבִּי שִׁמְעוֹן, מַאן דְּפָתַח פִּתְחָא יֵימָּא). Rabbi El'azar said: We learned, whoever recites Tehillah leDavid every day three times, he is a son of the World to Come (אָמַר רִבִּי אֶלְעָזָר, תָּנֵינָן, כָּל מַאן דְּאָמַר תְּהִלָּה לְדָוִד בְּכָל יוֹם תְּלַת זִמְנִין, אִיהוּ בַּר עָלְמָא דְּאָתֵי). And it has already been explained, the reason (וְהָא אִתְּמַר טַעֲמָא). If it is because of sustenance and nourishment for all the worlds, they are twice every day, in the morning and in the evening (אִי בְּגִין פַּרְנָסָה וּמְזוֹנָא דְּכָל עָלְמִין, תְּרֵין זִמְנִין אִינּוּן בְּכָל יוֹמָא בְּצַפְרָא וּבְפַנְיָיא).

For it is written: “When Hashem gives you in the evening flesh…” (Exodus 16) (דִּכְתִיב, בְּתֵת יְיָ לָכֶם בָּעֶרֶב בָּשָׂר וְגו׳). Why then three times each day (אֲמַאי תְּלַת זִמְנִין בְּכָל יוֹמָא)? Rather, two are for the nourishment of human beings and of all the worlds (אֶלָּא תְּרֵין לִמְזוֹנָא דִּבְנֵי אִינְשֵׁי וּדְכָל עָלְמָא).

And one is to give strength to that place where the hands are opened (וְחַד לְמֵיהַב תּוּקְפָּא לְהַהוּא אֲתָר דִּפְתִּיחוּ יְדוֹי). And these two nourishments differ, one from the other (וּתְרֵין מְזוֹנִין אִלֵּין מְשַׁנְיָין דָּא מִן דָּא), and all three nourishments are written here (וְכֻלְּהוּ תְּלַת מְזוֹנֵי כְּתִיבֵי הָכָא): “And You give them their food in its time” (Psalms 145) (וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ)-this is the nourishment of the wealthy, to whom He gives abundant food in its time (דָּא מְזוֹנָא דַּעֲתִירֵי, דְּיָהִיב מֵיכְלָא סַגִּי בְּעִתּוֹ), this is one (הָא חַד).

Two: “And satisfies the desire of every living thing” (Psalms 145) (תְּרֵין, דִּכְתִּיב וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן)-this is the nourishment of the poor, who are satisfied from desire and not from an abundance of food (דָּא מְזוֹנָא דְּמִסְכְּנֵי, דְּאִינּוּן שְׂבֵעִין מֵרָצוֹן, וְלָא מִגּוֹ מֵיכְלָא סַגִּי).

Three: “You open Your hand” (Psalms 145) (תְּלַת דִּכְתִּיב פּוֹתֵחַ אֶת יָדֶךָ)-this is strength to that place (דָּא תּוּקְפָּא לְהַהוּא אֲתָר), and with the opening of His hands goes forth satisfaction and abundance for all (וְבִפְתִּיחוּ דְּיָדוֹי, נַפְקָא רָצוֹן וְשַׂבְעָא לְכֹלָּא).

Further we have learned thus (תּוּ הָכִי אוֹלִיפְנָא): it is only twice each day for sustenance and nourishment (דְּלָא אִיהוּ אֶלָּא תְּרֵי זִמְנֵי, בְּגִין מְזוֹנָא וּפַרְנָסָה בְּכָל יוֹמָא). For these are an obligation upon man (דְּאִלֵּין חִיּוּבָא עַל בַּר נָשׁ). And if he says it more, it is not because of obligation, but because of praise, within the songs of praise of King David (וְאִי אָמַר יַתִּיר, לָאו בְּגִין חוֹבָה אִיהוּ, אֶלָּא בְּגִין שְׁבָחָא גּוֹ תּוּשְׁבְּחָן דִּזְמִירוֹת דְּדָוִד מַלְכָּא).p1-15 What is the reason (מַאי טַעְמָא)? Because sustenance is not fitting to request except after prayer, and the sustenance of the Master (בְּגִין דְּפַרְנָסָה לָא חֲזֵי לְמִשְׁאַל אֶלָּא בָּתַר צְלוֹתָא וּפַרְנָסָה דְּמָארֵיהּ). The king eats first, and afterward His servants eat (מַלְכָּא יֵיכוּל בְּקַדְמִיתָא וּלְבָתַר יֵיכְלוּן עַבְדוֹי).