Daf 63a (דַּף ס״ג ע״א)

And those who were not found to be Bnei Meheimanuta [Sons of Faith] (וְאִינּוּן דְּלָא אִשְׁתְּכָחוּ בְּנֵי מְהֵימָנוּתָא), what is written concerning them? (מַה כְּתִיב בְּהוּ). “The people went about and gathered” (שָׁטוּ הָעָם וְלָקְטוּ) (Bemidbar 11:8). What is “shatu [went about]”? (מַאי שָׁטוּ). They took foolishness upon themselves (שְׁטוּתָא הֲווֹ נַסְבֵּי לְגַרְמַיְיהוּ), because they were not Bnei Meheimanuta [Sons of Faith] (בְּגִין דְּלָא הֲווֹ בְּנֵי מְהֵימָנוּתָא). What is written concerning them? (מַה כְּתִיב בְּהוּ). “They ground it in mills or crushed it in a mortar...” (וְטָחֲנוּ בָּרֵחַיִם אוֹ דָכוּ בַּמְּדוֹכָה וְגוֹ׳) (Bemidbar 11:8). Who troubled them with all this? (מַאן אַטְרַח לוֹן כָּל הַאי). Only because they were not Bnei Meheimanuta [Sons of Faith] (אֶלָּא דְּאִינּוּן לָא הֲווֹ בְּנֵי מְהֵימָנוּתָא).

In this same manner (כְּגַוְנָא דָּא), those who do not believe in Kudsha Berikh Hu (אִינּוּן דְּלָא מְהֵימְנֵי בֵיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא), do not wish to gaze into His ways (לָא בָּעָאן לְאִסְתַּכְּלָא בְּאָרְחוֹי), and they wish to burden themselves every day after sustenance (וְאִינּוּן בָּעָאן לְאַטְרְחָא גַּרְמַיְיהוּ כָּל יוֹמָא בָּתַר מְזוֹנָא), day and night (יְמָמָא וְלֵילֵי), lest they not attain even a crust of bread (דִּלְמָא לָא סָלִיק בִּידַיְיהוּ פִּתָּא דְּנַהֲמָא). Who causes them this? (מַאן גָּרִים לוֹן הַאי). Because they are not Bnei Meheimanuta [Sons of Faith] (בְּגִין דְּלָאו אִינּוּן בְּנֵי מְהֵימָנוּתָא). So too here (אוּף הָכָא): “The people went about and gathered” (שָׁטוּ הָעָם וְלָקְטוּ), they went about in their own foolishness (שָׁטוּ בִּשְׁטוּתָא דְּגַרְמַיְיהוּ), and sought to burden themselves with it (וּבָעָאן לְאַטְרְחָא עָלֵיהּ). This is what is written (הֲדָא הוּא דִּכְתִּיב): “They ground it in mills” (וְטָחֲנוּ בָּרֵחַיִם) (Bemidbar 11:8). After all this toil (בָּתַר כָּל טִרְחָא דָּא), it did not succeed in their hands (לָא סָלִיק בִּידַיְיהוּ), except as it is written (אֶלָּא דִּכְתִּיב): “And its taste was like the taste of oil-cake” (וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן) (Bemidbar 11:8), and no more (וְלָא יַתִּיר). Who caused them this? (מַאן גָּרִים לוֹן הַאי). Because they were not Bnei Meheimanuta [Sons of Faith] (בְּגִין דְּלָא הֲווֹ בְּנֵי מְהֵימָנוּתָא).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי), what is “leshad hashemen [oil-cake]”? (מַאי לְשַׁד הַשָּׁמֶן). There are those who say (אִיכָּא דְּאַמְרֵי), kneaded with oil (דְּלִישׁ בְּמִשְׁחָא), as its Targum renders (כְּתַרְגּוּמוֹ), and there are those who say (וְאִיכָּא דְּאַמְרֵי), just as a shed [demon] turns into many forms (מַה הַשֵּׁד אִתְחֲזַר לְכַמָּה גַּוְנִין), so too the Man [Manna] turned into many forms (אוּף מָנָא אִתְחֲזַר לְכַמָּה גַּוְנִין). Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), “leshad hashemen [oil-cake]” means the suckling of anointing oil (לְשַׁד הַשָּׁמֶן, יְנִיקָא דְּמִשְׁחָא).

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר): “Each man according to his eating they gathered” (אִישׁ לְפִי אָכְלוֹ לָקָטוּ) (Shemot 16:18). And do you think that one who ate little gathered little (וְכִי מַאן דְּאָכִיל קִמְעָא לָקִיט קִמְעָא), and one who ate more gathered more? (וּמַאן דְּאָכִיל יַתִּיר לָקִיט יַתִּיר). But it is written (וְהָא כְּתִיב): “The one who gathered more did not have extra, and the one who gathered less did not lack” (לֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר) (Shemot 16:18). Rather, they gathered according to those who ate (אֶלָּא לְפוּם אִינּוּן דְּאַכְלִין לַקְטִין). It implies from “his eating” (מַשְׁמַע אָכְלוֹ), the one who was to eat it (מַאן דְּהֲוָה אָכִיל לֵיהּ), and therefore it is not written “his portion” (וּבְגִינֵי כָּךְ לָא כְּתִיב אֲכִילָתוֹ).

What does it illuminate? (מַאי קָא מַיְירֵי). A person holds onto a servant or a maidservant (אָחִיד בַּר נָשׁ בְּעַבְדָּא אוֹ בְּאָמָתָא), and says that he belongs to him (וְאָמַר דְּהוּא דִּילֵיהּ). His fellow comes and says (אָתָא חַבְרֵיהּ וְאָמַר), “This servant is mine” (הַאי עַבְדָּא דִּילִי הוּא). They bring the matter before Moshe for judgment (קְרִיבוּ לְקַמֵּיהּ דְּמֹשֶׁה לְדִינָא). He said to them (אָמַר לוֹן), “How many nefashot [souls] are in your house?” (כַּמָּה נַפְשָׁאָן בְּבֵיתֶךָ), “And how many nefashot [souls] are in this one’s house?” (וְכַמָּה נַפְשָׁאָן בְּבֵיתֵיהּ דְּדֵין). He said: “Such and such” (אָמַר כַּךְ וְכָךְ). At that moment Moshe said to them (וְהַהוּא שַׁעֲתָא אָמַר לוֹן מֹשֶׁה), “Gather tomorrow, and each one of you shall come to me” (לָקְטוּ מָחָר וְכָל חַד מִנַּיְיכוּ יֵיתֵי לְגַבַּאי). On the morrow they went out and gathered and came before Moshe (לְמָחָר נָפְקוּ וְלָקְטוּ וְאַתְיָין קָמֵי מֹשֶׁה), placing the Man [Manna] before him (שַׁוְויָין קָמֵיהּ מָנָא), and he measured it (הֲוָה מָדִיד לֵיהּ). If that servant belonged to this one (אִי הַהוּא עַבְדָּא דְּדֵין), he would find that omer of the servant in that man’s Man [Manna] (אַשְׁכַּח הַהוּא עֹמְרָא דְּעַבְדָּא בְּהַאי מָנָא), for it was one omer for each nefesh [soul] of his house (דְּהָא חַד עֹמְרָא לְכָל נֶפֶשׁ וְנֶפֶשׁ מִבֵּיתֵיהּ). He measured for this one, and it was found lacking (מָדִיד לְדֵין וְאִשְׁתְּכַּח חַסְרָא), for that food of the servant was in the Man [Manna] of this one (הַהוּא מֵיכְלָא דְּעַבְדָּא בְּהַהוּא מָנָא דִּילֵיהּ), and one omer for each nefesh [soul] of his house (וְחַד עֹמְרָא לְכָל נֶפֶשׁ וְנֶפֶשׁ מִבֵּיתֵיהּ). He said: “The servant belongs to this one” (אָמַר עַבְדָּא דְּדֵין הוּא). This is what is written (הֲדָא הוּא דִּכְתִּיב): “Each man according to his eating they gathered” (אִישׁ לְפִי אָכְלוֹ לָקָטוּ) (Shemot 16:18), and it is written (וּכְתִיב): “An omer per head, according to the number of your souls” (עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם) (Shemot 16:16).

Rabbi (Some say: Yisa) Ḥiyya said (אָמַר רִ׳ (נ״א יֵיסָא) חִיָּיא), it is written (כְּתִיב), “In the evening you shall know that Hashem brought you out of the land of Egypt, and in the morning you shall see the glory of Hashem” (Exodus 16) [“עֶרֶב וִידַעְתֶּם כִּי יְיָ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְיָ'”]. “In the evening you shall know” (עֶרֶב וִידַעְתֶּם) - by what shall they know? (בְּמַאי יִנְדְּעוּן) Rather, thus it is taught (אֶלָּא הָכִי תָּאנָא): every day there are modes of Kudsha Berikh Hu (בְּכָל יוֹמָא וְיוֹמָא אִשְׁתְּכָחוּ נִימוּסֵי קוּדְשָׁא בְּרִיךְ הוּא). In the morning (בְּצַפְרָא), Chesed awakens in the world (אִתְּעַר חֶסֶד בְּעָלְמָא). At that time which is called “evening” (בְּהַהוּא זִמְנָא דְּאִקְרֵי עֶרֶב), Judgment is suspended in the world (תַּלְיָא דִּינָא בְּעָלְמָא). And it has already been established (וְהָא אוּקְמוּהָ), that because of this (דִּבְגִינֵי כַּךְ), Yitzchak instituted the Minḥah prayer (יִצְחָק תִּקֵּן תְּפִלַּת הַמִּנְחָה). (What does it illuminate?) [(מַאי קָא מַיְירִי)] - and for this reason (וְעַל דָּא), “In the evening you shall know” (עֶרֶב וִידַעְתֶּם), when Judgment awakens in the world (כַּד אִתְּעַר דִּינָא בְּעָלְמָא), you shall know (תִּנְדְּעוּן), that in that Judgment Hashem brought you out of Egypt (דִּבְהַהוּא דִּינָא אַפִּיק יְיָ' יַתְכוֹן מִמִּצְרַיִם). “And in the morning you shall see the glory of Hashem” (וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְיָ') - for at that time Chesed awakens in the world (דְּהָא בְּהַהוּא זִמְנָא אִתְּעַר חֶסֶד בְּעָלְמָא), and He will give you to eat (וְיִתֵּן לְכוּ לְמֵיכַל).

Rabbi Ḥiyya said the opposite (ר׳ חִיָּיא אָמַר אִיפְּכָא): what is written above? (מַה כְּתִיב לְעֵילָּא). “When we sat by the pot of meat...” (בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר וְגוֹ׳) (Shemot 16:3). At that time evening was aroused (בֵּיהּ שַׁעֲתָא אִתְּעַר עֶרֶב), and at that time Din [Judgment] was aroused (דְּהַהוּא זִמְנָא דְּאִתְּעַר דִּינָא), and Chesed was also aroused in the world (אִתְּעַר נָמֵי חֶסֶד בְּעָלְמָא). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And you shall know that Hashem brought you out from the land of Egypt” (וִידַעְתֶּם כִּי יְיָ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם) (Shemot 16:6). You shall know that Chesed He performed with you (תִּנְדְּעוּן הַהוּא חֶסֶד דְּעָבַד עִמְּכוֹן), at a time of Din [Judgment] (בְּזִמְנָא דְּדִינָא), and brought you out from the land of Egypt (וְאַפִּּיק יַתְכוֹן מֵאַרְעָא דְּמִצְרַיִם). “And in the morning you shall see the glory of Hashem” (וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְיָ׳) (Shemot 16:7)—the glory of Hashem is already known (כְּבוֹד יְיָ׳ הָא יְדִיעַ). And why all this? (וְכָל כַּךְ לָמָּה). “When Hashem heard your complaints...” (בִּשְׁמֹעַ יְיָ אֶת תְּלוּנּוֹתֵיכֶם וְגוֹ׳) (Shemot 16:7).

Rabbi Yisa said (אָמַר ר׳ יֵיסָא): the modes of Kudsha Berikh Hu do not change (לָא שָׁנֵי קוּדְשָׁא בְּרִיךְ הוּא נִימוּסוֹי), except that the guilty ones of the world change them (בַּר דְּאִינּוּן חַיָּיבֵי עָלְמָא שַׁנְיָין לוֹן), and turn Rachamim [Mercy] into Din [Judgment] (וּמְהַפְּכֵי רַחֲמֵי לְדִינָא), as has been said (כְּמָה דְּאִתְּמַר).