Daf 61a (דַּף ס״א ע״א)

“And that which is right in His eyes you shall do” (וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה)—this is the Tzaddik [Righteous One] (דָּא צַדִּיק), as it is written (כְּמָה דִּכְתִּיב): “The eyes of Hashem are upon the righteous” (עֵינֵי יְיָ אֶל צַדִּיקִים) (Tehillim 34:16), to be safeguarded from the maidservant (לְאִסְתַּמְּרָא מִשִּׁפְחָה). And we have already established this matter (וְהָא אוֹקִימְנָא מִלֵּי), as it is written (דִּכְתִּיב): “A maidservant when she inherits her mistress” (וְשִׁפְחָה כִּי תִירַשׁ גְּבִרְתָּהּ) (Mishlei 30:23), for this causes the Tzaddik [Righteous One] to cleave to the maidservant (דְּגָרִים לַצַּדִּיק דְּאִתְדַּבָּק בְּשִׁפְחָה). “And listen to His commandments” (וְהַאֲזַנְתָּ לְמִצְוֹתָיו)—this is Netzach (דָּא נֶצַח), to be safeguarded (לְאִסְתַּמְּרָא)—Some say: that there should be no falsehood in it (נ״א: דְּלָא שֶׁקֶר בֵּיהּ)—that this Reshima [Imprint] should not enter into the daughter of a foreign god (דְּלָא יֵעוּל רְשִׁימָא דָּא בְּבַת אֵל נֵכָר), and that there should be no falsehood in Netzach (וְלָא יְשַׁקֵּר בֵּיהּ בְּנֶצַח), as it is written (דִּכְתִּיב): “Also the Netzach of Yisrael will not lie” (וְגַם נֶצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר) (I Samuel 15:29). And whoever guards this (וּמַאן דְּנָטִיר הַאי), fulfills His commandments (קִיֵּים מִצְוֹתָיו), as it is written (דִּכְתִּיב): “For you shall not bow down to another god” (כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר) (Shemot 34:14). “And you shall keep all His statutes” (וְשָׁמַרְתָּ כָּל חֻקָּיו)—this is Hod (דָּא הוֹד), to be safeguarded from the prostitute (לְאִסְתַּמְּרָא מִן זוֹנָה). And this follows, as we have learned (וְאַזְלָא הָא, כְּמָה דְּתָנֵינָן). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): What is written? (מַאי דִּכְתִּיב). “Gird your sword upon your thigh, O Mighty One, your Hod [Splendor] and your majesty” (חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ) (Tehillim 45:4). Rather (אֶלָּא), whoever strengthens himself (כָּל מַאן דִּמְזָרֵז גַּרְמֵיהּ), and sets before himself the fear of the sharp and mighty sword (וְשַׁוֵּי דְּחִילוּ דְּחַרְבָּא שִׁנָּנָא תַּקִּיפָא לָקֳבְלֵיהּ). “Upon your thigh” (עַל יָרֵךְ)—what is “upon your thigh”? (מַאי עַל יָרֵךְ). This is the holy Reshima [Imprint] (דָּא רְשִׁימָא קַדִּישָׁא), as you say (כְּמָה דְּאַתְּ אָמֵר): “Place now your hand under my thigh” (שִׂים נָא יָדְךָ תַּחַת יְרֵכִי) (Bereshit 24:2).

Another matter (דָּבָר אַחֵר): “Gird your sword” (חֲגוֹר חַרְבְּךָ), that is (כְּלוֹמַר), strengthen and overpower your Yetzer Ra [Evil Inclination] (זָרֵז וְאַתְקִיף יִצְרְךָ בִּישָׁא), for it is your sword (דְּאִיהוּ חַרְבָּךָ). “Upon your thigh” (עַל יָרֵךְ)—upon that holy Reshima [Imprint], to guard it (עַל הַהוּא רְשִׁימָא קַדִּישָׁא לְנַטְרָא לֵיהּ). And if he guards it (וְאִי נָטַר לֵיהּ), then he is called a mighty one (כְּדֵין אִקְרֵי גִּבּוֹר), and Kudsha Berikh Hu clothes him in His garments (וּקוּדְשָׁא בְּרִיךְ הוּא אַלְבִּישׁ לֵיהּ בִּלְבוּשׁוֹי). And what are the garments of Kudsha Berikh Hu? (וּמַאן לְבוּשׁוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). Hod and Netzach (הוֹד וְנֶצַח). Some say: and Hadar [Splendor] (נ״א: וְהָדָר), as it is written (דִּכְתִּיב): “Hod and Hadar You have clothed Yourself with” (הוֹד וְהָדָר לָבָשְׁתָּ) (Tehillim 104:1). So too here (אוּף הָכָא): “your Hod and your Hadar [Splendor]” (הוֹדְךָ וַהֲדָרֶךָ). And then the human being cleaves properly to the Holy King (וּכְדֵין אִתְדַּבַּק בַּר נָשׁ בְּמַלְכָּא קַדִּישָׁא כְּדְקָא יֵאוֹת). From here onward (מִכָּאן וּלְהָלְאָה): “All the illness that I placed upon Egypt I shall not place upon you, for I am Hashem your healer” (כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְּמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְיָ רֹפְאֶךָ) (Shemot 15:26)—this is the Holy King (דָּא מַלְכָּא קַדִּישָׁא). And concerning this (וְעַל דָּא), He warned them regarding that very matter (אַזְהַר לוֹן עַל הַהוּא מִלָּה מַמָּשׁ), which He gave and inscribed within them (דְּיָהַב וְרָשִׁים בְּהוּ), and nothing beyond that (וְלָא יַתִּיר). And until this point the Orayta had not yet been given to them (וְעַד כְּעַן לָא אִתְיְהִיבַת לְהוּ אוֹרַיְיתָא). But once it is written (אֶלָּא כֵּיוָן דִּכְתִּיב): “There He established for him statute and judgment” (שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט) (Shemot 15:25), immediately: “And He said: If you will surely listen...” (וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע וְגוֹ׳) (Shemot 15:26).

Come and see (תָּא חֲזֵי), when Kudsha Berikh Hu desired to admonish Yisrael concerning the Orayta (כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַזְהָרָא לְיִשְׂרָאֵל עַל אוֹרַיְיתָא), with how many words He drew them near (בְּכַמָּה מִלִּין מָשִׁיךְ לְהוּ), with how many expressions of affection (בְּכַמָּה מְשִׁיכָן דַּחֲבִיבוּתָא), like a man who draws his son to the house of study (כְּבַר נָשׁ דְּמָשִׁיךְ בְּרֵיהּ לְבֵי רַב). And come and see (וְתָּא חֲזֵי), Kudsha Berikh Hu did not desire to give them the Orayta (לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב לְהוּ אוֹרַיְיתָא) until they had drawn near to Him (עַד דְּקָרִיבוּ בַּהֲדֵיהּ). And through what did they draw near to Him? (וּבַמֶּה קְרִיבוּ בַּהֲדֵיהּ). Through the revelation of this Reshima [Imprint] (בְּגִלּוּיָא דִּרְשִׁימָא דָּא), as has been said (כְּמָה דְּאִתְּמַר).

Rabbi Yehudah said (אָמַר ר׳ יְהוּדָה): Yisrael did not draw near to Mount Sinai (לָא קְרִיבוּ יִשְׂרָאֵל לְטוּרָא דְּסִינַי) until they entered into the portion of the Tzaddik [Righteous One] (עַד דְּעָאלוּ בְּחוּלָקָא דְּצַדִּיק), and merited through it (וְזָכוּ בֵּיהּ). From where do we know this? (מְנָלָן). For it is written (דִּכְתִּיב): “On this day they came to the wilderness of Sinai” (בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי) (Shemot 19:1). “On this day” precisely (בַּיּוֹם הַזֶּה מַמָּשׁ)—the section concerning the Man [Manna] awaited Him, and so forth (פַּרְשַׁת הַמָּן קִוִּינוּ לוֹ וְגוֹ׳).

The portion of the manna

פָּרָשַׁת הַמָּן

“And Hashem said to Moshe: Behold, I am raining down for you bread from the heavens” (וַיֹּאמֶר יְיָ אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם) (Shemot 16:4). Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר): “Happy is he who is wise toward the poor; on the day of evil Hashem will deliver him” (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ) (Tehillim 41:2).

This verse we have already established (הַאי קְרָא אוֹקִימְנָא לֵיהּ): at the time when a person lies sick upon his bed (בְּשַׁעֲתָא דְבַר נָשׁ שָׁכִיב בְּבֵי מַרְעֵיהּ), behold, he is seized in the judgment of the King (הָא אִתְּפַּס בְּאַטְרוֹנְיָא דְּמַלְכָּא), his head in a collar (רֵישֵׁיהּ בְּקוּלְרָא), his feet in shackles (רַגְלוֹי בְּכוּפְסִירִין), Some say: in chains (נ״א: בְּטַפְסְרָא), many forces watch over him (כַּמָּה חֵילִין נַטְרִין לֵיהּ), from this side and from that side (מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא), all his limbs are under pressure (שַׁיְיפוֹי כֻּלְּהוּ בְּדוֹחֲקָא), these contend with those (מַגִּיחִין אִלֵּין בְּאִלֵּין), and food is withheld from him (מֵיכְלָא אִתְעָדֵי מִנֵּיהּ). At that time (בְּהַהוּא זִמְנָא), a Apotropos [Guardian] is appointed over him (פַּקְדִּין עָלֵיהּ אַפּוֹטְרוֹפָא), to plead merit for him before the King (לְמֵילַף עָלֵיהּ זְכוּת קַמֵּי מַלְכָּא), as it is written (דִּכְתִּיב): “If there is for him an angel, an intercessor, one among a thousand...” (אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף) (Iyov 33:23).

At that hour (בְּהַהִיא שַׁעֲתָא), fortunate is the portion of the person for whom this occurs (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּעָאל עָלֵיהּ), and he teaches him the path (וְאוֹלִיף לֵיהּ אָרְחָא), to rescue him from judgment (לְשֵׁיזָבוּתֵיהּ מִן דִּינָא). This is what is written (הֲדָא הוּא דִּכְתִּיב): “Happy is he who is wise toward the poor” (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל). And how is he able to rescue him? (וְהֵיךָ יָכִיל לְשֵׁיזָבָא לֵיהּ). By teaching him the paths of life (לְמֵילַף לֵיהּ אָרְחוֹי דְּחַיֵּי), to bring him back in Teshuvah [Repentance] before his Master (לְאָתָבָא לְקַמֵּי מָארֵיהּ). Then he becomes a Apotropos [Guardian] over him Above (כְּדֵין אִתְעָבִיד אַפּוֹטְרוֹפוֹסָא עָלֵיהּ לְעֵילָא). What is his reward? (מַאי אַגְרֵיהּ). “On the day of evil Hashem will deliver him” (בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ) (Tehillim 41:2). Another explanation (דָּבָר אַחֵר): “Happy is he who is wise toward the poor” (אַשְׁרֵי מַשְׂכִּיל אֶל דָּל)—how great is the reward of the poor before Kudsha Berikh Hu (כַּמָּה תַּקִּיפָא אַגְרָא דְּמִסְכְּנָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): I was perplexed by this verse that is written (תָּוַהֲנָא עַל הַאי קְרָא דִּכְתִּיב): “For Hashem listens to the poor” (כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים יְיָ) (Tehillim 69:34). Does He listen only to the poor, and not to others? (וְכִי אֶל אֶבְיוֹנִים שׁוֹמֵעַ וְלֹא לְאַחֲרָא). Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן): because they are closer to the King (בְּגִין דְּאִינּוּן קְרִיבִין יַתִּיר לְמַלְכָּא), as it is written (דִּכְתִּיב): “A broken and contrite heart, Elohim will not despise” (לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה) (Tehillim 51:19). And there is nothing in the world (וְלֵית לָךְ בְּעָלְמָא) whose heart is more broken than that of the poor (דְּאִיהוּ תָּבִיר לִבָּא כְּמִסְכְּנָא). Furthermore (תּוּ), Rabbi Shim'on said (אָמַר רִבִּי שִׁמְעוֹן): come and see (תָּא חֲזֵי), all the people of the world (כָּל אִינּוּן בְּנֵי עָלְמָא) appear before Kudsha Berikh Hu (אִתְחַזְיָין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא) with body and soul (בְּגוּפָא וְנַפְשָׁא), but the poor appears only with the Nefesh [Soul] alone (וּמִסְכְּנָא לָא אִתְחָזֵי אֶלָּא בְּנַפְשָׁא בִּלְחוֹדוֹי). And Kudsha Berikh Hu is closer to the Nefesh [Soul] than to the body (וְקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לְנַפְשָׁא יַתִּיר מִגּוּפָא).