## Yoma Daf 75a

###### Yoma 75a:1
[Yoma 75a:1](https://torahapp.org/share/book/Yoma/r/75a:1)

עֵינוֹ בְּכוֹסוֹ, עֲרָיוֹת כּוּלָּן דּוֹמוֹת עָלָיו כְּמִישׁוֹר. וְחַד אָמַר: כָּל הַנּוֹתֵן עֵינוֹ בְּכוֹסוֹ, כָּל הָעוֹלָם כּוּלּוֹ דּוֹמֶה עָלָיו כְּמִישׁוֹר.

**William Davidson Edition - English:**
**his eye on his cup,** i.e., is habitually drunk, all the prohibitions of **those with whom relations are forbidden seem to him like level [*mishor*]** ground. He is unaware of the pitfalls of sin and continues walking along a twisted and dangerous path. **And one said: Whoever casts his eye on his cup, the whole world seems to him like level [*mishor*] ground.** Not only is such a person unconcerned by forbidden sexual relations, but all other prohibitions, e.g., monetary prohibitions, also seem permitted in his eyes.


###### Yoma 75a:2
[Yoma 75a:2](https://torahapp.org/share/book/Yoma/r/75a:2)

״דְּאָגָה בְלֶב אִישׁ יַשְׁחֶנָּה״, רַבִּי אַמֵּי וְרַבִּי אַסִּי, חַד אָמַר: יַשִּׂחֶנָּה מִדַּעְתּוֹ, וְחַד אָמַר: יְשִׂיחֶנָּה לַאֲחֵרִים.

**William Davidson Edition - English:**
§ The Gemara explains another verse in Proverbs: **“If there is care in a man’s heart, let him quash it [*yashḥena*]”** (Proverbs 12:25). **Rabbi Ami and Rabbi Asi** dispute the verse’s meaning. **One said: He should forcefully push it [*yasḥena*] out of his mind.** One who worries should banish his concerns from his thoughts. **And one said:** It means **he should tell [*yesiḥena*] others his** concerns, which will lower his anxiety.


###### Yoma 75a:3
[Yoma 75a:3](https://torahapp.org/share/book/Yoma/r/75a:3)

״וְנָחָשׁ עָפָר לַחְמוֹ״, רַבִּי אַמֵּי וְרַבִּי אַסִּי, חַד אָמַר: אֲפִילּוּ אוֹכֵל כָּל מַעֲדַנֵּי עוֹלָם — טוֹעֵם בָּהֶם טַעַם עָפָר, וְחַד אָמַר: אֲפִילּוּ אוֹכֵל כׇּל מַעֲדַנֵּי עוֹלָם — אֵין דַּעְתּוֹ מְיוּשֶּׁבֶת עָלָיו עַד שֶׁיֹּאכַל עָפָר.

**William Davidson Edition - English:**
§ Another verse states: **“And dust shall be the serpent’s food”** (Isaiah 65:25). **Rabbi Ami and Rabbi Asi** dispute the verse’s meaning. **One said: Even if** the serpent **eats all the delicacies in the world, they will** still **taste like dust. And one said: Even if it eats all the delicacies in the world, its mind is unsettled until it** also **eats** some **dust.**


###### Yoma 75a:4
[Yoma 75a:4](https://torahapp.org/share/book/Yoma/r/75a:4)

תַּנְיָא, אָמַר רַבִּי יוֹסֵי: בּוֹא וּרְאֵה שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וָדָם. מִדַּת בָּשָׂר וָדָם: מַקְנִיט אֶת חֲבֵירוֹ — יוֹרֵד עִמּוֹ לְחַיָּיו. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן: קִלֵּל אֶת הַנָּחָשׁ, עוֹלֶה לַגָּג — מְזוֹנוֹתָיו עִמּוֹ, יוֹרֵד לְמַטָּה — מְזוֹנוֹתָיו עִמּוֹ.

**William Davidson Edition - English:**
With regard to the same topic, **it was taught** in a *baraita*: **Rabbi Yosei said: Come and see that the attribute of the Holy One, Blessed be He, is different than the attribute of flesh and blood. The attribute of flesh and blood** is that one who seeks to **provoke another harasses him** in all aspects of **his life, but the Holy One, Blessed be He, does not** act in **this** way. **He cursed the serpent** and what happened? When **the serpent goes up to the roof its food is with it,** and when **it comes down its food is with it.** Consequently, the curse that it suffers does not ruin its life but rather benefits it.


###### Yoma 75a:5
[Yoma 75a:5](https://torahapp.org/share/book/Yoma/r/75a:5)

קִלֵּל אֶת כְּנַעַן, אוֹכֵל מַה שֶּׁרַבּוֹ אוֹכֵל וְשׁוֹתֶה מַה שֶּׁרַבּוֹ שׁוֹתֶה. קִלֵּל אֶת הָאִשָּׁה — הַכֹּל רָצִין אַחֲרֶיהָ. קִלֵּל אֶת הָאֲדָמָה — הַכֹּל נִיזּוֹנִין הֵימֶנָּה.

**William Davidson Edition - English:**
Similarly, **He cursed Canaan** that he should be the servant of servants, but he benefits somewhat from this. **He eats what his master eats, and drinks what his master drinks,** and does not worry like a free man does. **He cursed the woman** and **everyone pursues her** to marry her. **He cursed the land** after the sin of Adam and Eve, yet **everyone is sustained from it.** Even when God is angry, He does not punish His creations severely.


###### Yoma 75a:6
[Yoma 75a:6](https://torahapp.org/share/book/Yoma/r/75a:6)

״זָכַרְנוּ אֶת הַדָּגָה אֲשֶׁר נֹאכַל בְּמִצְרַיִם חִנָּם״, רַב וּשְׁמוּאֵל, חַד אָמַר: דָּגִים, וְחַד אָמַר: עֲרָיוֹת. מַאן דְּאָמַר דָּגִים, דִּכְתִיב: ״נֹאכַל״. וּמַאן דְּאָמַר עֲרָיוֹת, דִּכְתִיב: ״חִנָּם״.

**William Davidson Edition - English:**
The Gemara cites more verses that pertain to the same issue. **Rav and Shmuel** disagree with regard to the following verse: **“We remember the fish which we ate in Egypt for nothing”** (Numbers 11:5). **One said:** The verse is referring literally to **fish. And one said:** The verse is referring to incestuous **relations** that the Torah had not yet forbidden. The people cried once the Torah prohibited certain relatives to them. The Gemara explains: **The one who said** that the verse is referring to **fish** bases his explanation on the verse, **as it is written “which we ate.”** This means what they actually ate. **And the one who said** that the verse is referring to **forbidden sexual relations** also bases his explanation on the verse, **as it is written “for nothing.”** Certainly, the people did not actually eat fish for free.


###### Yoma 75a:7
[Yoma 75a:7](https://torahapp.org/share/book/Yoma/r/75a:7)

וּלְמַאן דְּאָמַר עֲרָיוֹת, הָא כְּתִיב: ״נֹאכַל״! לִישָּׁנָא מְעַלְּיָא נָקֵט, דִּכְתִיב: ״אָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא פָעַלְתִּי אָוֶן״. וּלְמַאן דְּאָמַר דָּגִים, מַאי ״חִנָּם״? דַּהֲווֹ מַיְיתִין לְהוּ מֵהֶפְקֵירָא. דְּאָמַר מָר: כְּשֶׁהָיוּ יִשְׂרָאֵל שׁוֹאֲבִין מַיִם, הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְמִין לָהֶם בְּתוֹךְ הַמַּיִם דָּגִים קְטַנִּים בְּכַדֵּיהֶן.

**William Davidson Edition - English:**
The Gemara asks: And **according to the one who said** that it is referring to forbidden **relations, but** isn’t it **written “which we ate”?** The Gemara answers: The Torah **employed a euphemistic expression.** Eating is used as a euphemism for sexual relations, **as it is written:** “So is the way of an adulterous woman; **she eats, and wipes her mouth, and says I have done no wickedness”** (Proverbs 30:20). **And according to the one who said** it is referring to **fish, what** is the meaning of the phrase **“for nothing”?** The people **brought the fish from** the river, which was **ownerless property,** since the Egyptians obviously would not have given them free food. **The Master said: When the Jews drew water** from the river, **the Holy One, Blessed be He, prepared little fish for them in the water.** They swam **into their jugs.**


###### Yoma 75a:8
[Yoma 75a:8](https://torahapp.org/share/book/Yoma/r/75a:8)

בִּשְׁלָמָא לְמַאן דְּאָמַר דָּגִים, אֲבָל עֲרָיוֹת לָא פְּרִיצִי בְּהוּ — הַיְינוּ דִּכְתִב: ״גַּן נָעוּל אֲחוֹתִי כַלָּה [גּוֹ׳]״. אֶלָּא לְמַאן דְּאָמַר עֲרָיוֹת, מַאי ״מַעְיָן חָתוּם״? מֵהָנָךְ דַּאֲסִירִין לָא פְּרִיצִי בְּהוּ.

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to the one who said** that they cried over actual **fish but** were **not promiscuous** in having **forbidden relations** in Egypt, **this is what is written** to praise the Jewish people: **“A garden enclosed is my sister the bride;** a locked fountain, a sealed spring” (Song of Songs 4:12). This figurative language teaches that Jewish women are chaste. **However, according to the one who said** the Jewish people cried over **forbidden sexual relations, what** does the phrase **“a sealed spring”** mean? The Gemara answers: It means that they were **not promiscuous** with **those** relatives **who were** already **forbidden** to them. In Egypt, the Jewish people observed the laws of forbidden sexual relations that are included in the seven Noahide commandments. In the desert, they cried over the additional prohibitions imposed when the Torah was given.


###### Yoma 75a:9
[Yoma 75a:9](https://torahapp.org/share/book/Yoma/r/75a:9)

בִּשְׁלָמָא לְמַאן דְּאָמַר עֲרָיוֹת, הַיְינוּ דִּכְתִיב: ״וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה לְמִשְׁפְּחוֹתָיו״, עַל עִסְקֵי מִשְׁפְּחוֹתָיו, שֶׁנֶּאֶסְרוּ לָהֶם לִשְׁכַּב אֶצְלָם. אֶלָּא לְמַאן דְּאָמַר דָּגִים, מַאי ״בּוֹכֶה לְמִשְׁפְּחוֹתָיו״? הָא וְהָא הֲוַאי.

**William Davidson Edition - English:**
The Gemara asks further: **Granted, according to the one who said** that they cried over the new prohibitions of **forbidden sexual relations, this is as it is written: “And Moses heard the people weeping for their families”** (Numbers 11:10). They cried **with regard to the issue of their families, because** now **it became prohibited for them to cohabit with them. But according to the one who says** that they cried over **fish what** does **“weeping for their families”** mean? The Gemara answers: **Both this and that happened.** They cried about the laws of forbidden sexual relations, and they also cried because they no longer had the fish of Egypt.


###### Yoma 75a:10
[Yoma 75a:10](https://torahapp.org/share/book/Yoma/r/75a:10)

״אֵת הַקִּשּׁוּאִים וְאֵת הָאֲבַטִּיחִים״, רַבִּי אַמֵּי וְרַבִּי אַסִּי, חַד אָמַר: טַעַם כׇּל הַמִּינִין טָעֲמוּ בַּמָּן, טַעַם חֲמֵשֶׁת הַמִּינִין הַלָּלוּ לֹא טָעֲמוּ בּוֹ, וְחַד אָמַר: טַעַם כָּל הַמִּינִין טָעֲמוּ טַעְמָן וּמַמָּשָׁן, וְהַלָּלוּ טַעְמָן וְלֹא מַמָּשָׁן.

**William Davidson Edition - English:**
The Gemara returns to the same verse: It states: “We remember…**the cucumbers, and the melons,** and the leeks, and the onions, and the garlic” (Numbers 11:5). **Rabbi Ami and Rabbi Asi** debate the verse’s meaning. **One said: They tasted the flavor of all types of food in the manna,** but they cried because **they could not taste the tastes of these five foods** that they mentioned. **And one said: They tasted the flavor of all types of food,** as well as **their textures.** The sensation was so strong that it seemed to them like they were eating those very foods. However, with the foods they listed, the people tasted only **their flavor but not their texture.**


###### Yoma 75a:11
[Yoma 75a:11](https://torahapp.org/share/book/Yoma/r/75a:11)

״(וְהַמָּן) כְּזֶרַע גַּד לָבָן (וְטַעְמוֹ)״. אָמַר רַבִּי אַסִּי: עָגוֹל כְּגִידָּא וְלָבָן כְּמַרְגָּלִית. (תַּנְיָא נָמֵי הָכִי:) גַּד — שֶׁדּוֹמֶה לְזֶרַע פִּשְׁתָּן בַּגִּבְעוֹלִין.

**William Davidson Edition - English:**
With regard to the manna, the Torah further states: **“And it was white [*lavan*] like coriander seed; and its flavor** was like wafers made of honey” (Exodus 16:31). The Gemara questions this, since coriander is brown, not white. **Rabbi Asi said:** The manna was **round like coriander** seed **but white like a pearl. This was also taught** in a *baraita*: **Coriander [*gad*]** is so named **because it is similar to flax seeds on their stalks,** which are bound [*agud*] in a bundle.


###### Yoma 75a:12
[Yoma 75a:12](https://torahapp.org/share/book/Yoma/r/75a:12)

אֲחֵרִים אוֹמְרִים: גַּד — שֶׁדּוֹמֶה לְהַגָּדָה שֶׁמּוֹשֶׁכֶת לִבּוֹ שֶׁל אָדָם כַּמַּיִם. תַּנְיָא אִידַּךְ: גַּד — שֶׁמַּגִּיד לָהֶם לְיִשְׂרָאֵל אִי בֶּן תִּשְׁעָה לָרִאשׁוֹן וְאִי בֶּן שִׁבְעָה לָאַחֲרוֹן.

**William Davidson Edition - English:**
**Others say:** It was called **coriander [*gad*] because it is similar to a tale [*haggada*], which draws a person’s heart** toward it, just **like water,** which is essential for life, draws one. **It was taught** in **another** *baraita*: Why is it called ***gad*? Because it told [*maggid*] the Jewish people** the answer to issues of uncertainty, such as the paternity of a baby. If a woman remarries within two months after her divorce or the death of her husband and gives birth seven months after her remarriage, it is unclear if the baby gestated for seven months and is the son of the second husband or for nine months and is the son of the first husband. The manna would tell them **if** the baby was born after **nine** months and belongs to the **first** husband, **or if** the baby was born after **seven** months and belongs to the **second** husband. Since the manna was collected by each family based on the number of its biological members, the manna established the baby’s paternity.


###### Yoma 75a:13
[Yoma 75a:13](https://torahapp.org/share/book/Yoma/r/75a:13)

״לָבָן״ — שֶׁמַּלְבִּין עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
The manna was called **white because it whitened Israel’s sins.** The people feared that if they sinned the manna would not continue to fall. Consequently, they devoted themselves to introspection and repentance.


###### Yoma 75a:14
[Yoma 75a:14](https://torahapp.org/share/book/Yoma/r/75a:14)

תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: כְּשֵׁם שֶׁהַנָּבִיא הָיָה מַגִּיד לָהֶם לְיִשְׂרָאֵל מַה שֶּׁבְּחוֹרִין וּמַה שֶּׁבִּסְדָקִין, כָּךְ הַמָּן מַגִּיד לָהֶם לְיִשְׂרָאֵל מַה שֶּׁבְּחוֹרִין וּמַה שֶּׁבִּסְדָקִין. כֵּיצַד? שְׁנַיִם שֶׁבָּאוּ לִפְנֵי מֹשֶׁה לְדִין, זֶה אוֹמֵר: עַבְדִּי גָּנַבְתָּ, וְזֶה אוֹמֵר: אַתָּה מְכַרְתּוֹ לִי. אָמַר לָהֶם מֹשֶׁה: לַבּוֹקֶר מִשְׁפָּט. לְמָחָר, אִם נִמְצָא עוֹמְרוֹ בְּבֵית רַבּוֹ רִאשׁוֹן — בְּיָדוּעַ שֶׁזֶּה גְּנָבוֹ. אִם נִמְצָא עוֹמְרוֹ בְּבֵית רַבּוֹ שֵׁנִי — בְּיָדוּעַ שֶׁזֶּה מְכָרוֹ לוֹ.

**William Davidson Edition - English:**
Similarly, **it was taught** in a *baraita*: **Rabbi Yosei says: Just like the prophet would tell the Jewish people what was in the holes and what was in the cracks** of their souls, highlighting the sins of the people, **so too, the manna clarified for Israel what was in the holes and what was in the cracks. How so?** If **two** people **came before Moses for a judgment, one saying: You stole my slave, and** the other **one saying:** I did not steal him, rather **you sold him to me, Moses** would **say to them: In the morning** there will be **a judgment.** How was the matter resolved? **If on the following day** the slave **found his *omer*** of manna **in his first master’s house, it would be clear that he was stolen,** because the manna still came to the first owner. **And if on the following day he found his *omer*** of manna **in his second master’s house, it would be clear that he had been sold.**


###### Yoma 75a:15
[Yoma 75a:15](https://torahapp.org/share/book/Yoma/r/75a:15)

וְכֵן אִישׁ וְאִשָּׁה שֶׁבָּאוּ לִפְנֵי מֹשֶׁה לַדִּין, זֶה אוֹמֵר הִיא סָרְחָה עָלַי, וְהִיא אוֹמֶרֶת הוּא סָרַח עָלַי. אָמַר לָהֶם מֹשֶׁה: לַבֹּקֶר מִשְׁפָּט. לְמָחָר, אִם נִמְצָא עוֹמְרָהּ בְּבֵית בַּעְלָהּ — בְּיָדוּעַ שֶׁהִיא סָרְחָה עָלָיו, נִמְצָא עוֹמְרָהּ בְּבֵית אָבִיהָ — בְּיָדוּעַ שֶׁהוּא סָרַח עָלֶיהָ.

**William Davidson Edition - English:**
Similarly, if **a man and a woman came to Moses for a judgment, he saying: She sinned against me,** and therefore I may divorce her and am not obligated to pay her divorce settlement, **and she saying: He sinned against me** and therefore I am entitled to the full settlement from the marriage contract, **Moses** would **say to them: In the morning there will be a judgment. The following day, if her *omer*** of manna **was found in her husband’s house, it would be clear that she sinned against him.** The fact that her nourishment was given to his household signifies the fact that he has respected her appropriately and is worthy of nourishing her. **If her *omer*** of manna **was found in her father’s house, it would be clear that he sinned against her.** Her nourishment has not been given to his household, signifying that he has been disrespectful to her and is not worthy of nourishing her.


###### Yoma 75a:16
[Yoma 75a:16](https://torahapp.org/share/book/Yoma/r/75a:16)

כְּתִיב: ״וּבְרֶדֶת הַטַּל עַל הַמַּחֲנֶה לָיְלָה [יֵרֵד הַמָּן עָלָיו]״, וּכְתִיב: ״וְיָצָא הָעָם וְלָקְטוּ״, וּכְתִיב: ״שָׁטוּ הָעָם וְלָקְטוּ״, הָא כֵּיצַד? צַדִּיקִים, יָרַד עַל פֶּתַח בָּתֵּיהֶם. בֵּינוֹנִים, יָצְאוּ וְלָקְטוּ. רְשָׁעִים, שָׁטוּ וְלָקְטוּ.

**William Davidson Edition - English:**
§ The Gemara continues to discuss the manna: **It is written: “And when the dew fell upon the camp in the night, the manna fell upon it”** (Numbers 11:9). **And it is written: “And the people shall go out and gather** a day’s portion every day” (Exodus 16:4). **And it is written: “The people went about and gathered it”** (Numbers 11:8). **How** can **these** texts be reconciled? For the **righteous,** the manna **fell at the opening of their homes.** They expended no effort at all. The **average people went out** of the camp **and gathered** what fell there. **The wicked** had **to go about** farther **to gather.**


###### Yoma 75a:17
[Yoma 75a:17](https://torahapp.org/share/book/Yoma/r/75a:17)

כְּתִיב ״לֶחֶם״, וּכְתִיב ״עוּגוֹת״, וּכְתִיב ״וְטָחֲנוּ״, הָא כֵּיצַד? צַדִּיקִים — לֶחֶם, בֵּינוֹנִים — עוּגוֹת, רְשָׁעִים — טָחֲנוּ בָּרֵיחַיִם.

**William Davidson Edition - English:**
With regard to the manna, **it is written “bread”** (Exodus 16:4); **and it is written “cakes”** (Numbers 11:8); **and it is** also **written “and ground it** in mills,” (Numbers 11:8), implying that it was neither bread nor a cake. **How** can **these** texts be reconciled? For the **righteous,** it fell as baked **bread;** for **average people,** it fell as unbaked **cakes;** for the **wicked** it came in an unprocessed form and consequently they **ground it** in a mill.


###### Yoma 75a:18
[Yoma 75a:18](https://torahapp.org/share/book/Yoma/r/75a:18)

״אוֹ דָכוּ בַּמְּדוֹכָה״, אָמַר רַבִּי יְהוּדָה אָמַר רַב, וְאִיתֵּימָא רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מְלַמֵּד שֶׁיָּרַד לָהֶם לְיִשְׂרָאֵל עִם הַמָּן תַּכְשִׁיטֵי נָשִׁים, דָּבָר שֶׁנִּידּוֹךְ בִּמְדוֹכָה. ״וּבִשְּׁלוּ בַּפָּרוּר״, אָמַר רַבִּי חָמָא: מְלַמֵּד שֶׁיָּרַד לָהֶם לְיִשְׂרָאֵל עִם הַמָּן צִיקֵי קְדֵירָה.

**William Davidson Edition - English:**
The verse states: **“Or beat it in a mortar”** (Numbers 11:8). **Rabbi Yehuda said** that **Rav said, and some say** it was **Rabbi Ḥama, son of Rabbi Ḥanina: This teaches that women’s perfumes fell for the Jewish people with the manna** because they are **an item** that is **beaten in a mortar.** The verse continues: **“And cooked it in a pot”** (Numbers 11:8). **Rabbi Ḥama said: This teaches that cooking spices fell for the Jewish people with the manna.**


###### Yoma 75a:19
[Yoma 75a:19](https://torahapp.org/share/book/Yoma/r/75a:19)

״וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר״, מַאי ״בַּבֹּקֶר בַּבֹּקֶר״? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מִדָּבָר שֶׁיָּרַד לָהֶם ״בַּבֹּקֶר בַּבֹּקֶר״. מְלַמֵּד שֶׁיָּרְדוּ לָהֶם לְיִשְׂרָאֵל אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת עִם הַמָּן. ״וְהַנְּשִׂיאִים הֵבִיאוּ אֵת אַבְנֵי הַשֹּׁהַם״, תָּנָא: נְשִׂיאִים מַמָּשׁ. וְכֵן הוּא אוֹמֵר: ״נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִן״.

**William Davidson Edition - English:**
§ With regard to donations for the Tabernacle, the verse states: **“And they brought yet to him free-will offerings every morning”** (Exodus 36:3). The Gemara asks: **What** is the meaning of **“every morning”? Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said:** They brought donations **from that which fell every morning** with the manna. **This teaches that pearls and precious stones fell for the Israelites with the manna.** It states: **“And the rulers [*nesi’im*] brought the onyx [*shoham*] stones”** (Exodus 35:27). A *tanna* **taught** that the word ***nesi’im*** means **actual** clouds brought them. **As it states: “As clouds [*nesi’im*] and wind without rain** so is he that boasts himself of a false gift” (Proverbs 25:14). We learn from this that the precious stones fell from the clouds with the manna.


###### Yoma 75a:20
[Yoma 75a:20](https://torahapp.org/share/book/Yoma/r/75a:20)

״וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן״. אָמַר רַבִּי אֲבָהוּ: מָה שַׁד זֶה תִּינוֹק טוֹעֵם בָּהּ כַּמָּה טְעָמִים, אַף הַמָּן, כׇּל זְמַן שֶׁיִּשְׂרָאֵל אוֹכְלִין אוֹתוֹ מוֹצְאִין בּוֹ כַּמָּה טְעָמִים. אִיכָּא דְּאָמְרִי: לְשֵׁד מַמָּשׁ. מָה שֵׁד זֶה מִתְהַפֵּךְ לְכַמָּה גְּווֹנִין — אַף הַמָּן מִתְהַפֵּךְ לְכַמָּה טְעָמִים.

**William Davidson Edition - English:**
It was also said with regard to the manna: **“And its taste was as the taste of a cake [*shad*] baked with oil [*hashamen*]”** (Numbers 11:8). **Rabbi Abbahu said:** *Shad* means breast. **Just as a baby tastes different flavors from the breast,** since the taste of the milk changes somewhat depending on what foods his mother eats, **so too with the manna, every time that the Jewish people ate** the manna, **they found in it many** different **flavors,** based on their preferences. **There are those who say** that the word is written as *shed* and means **literally a demon.** How so? **Just as a demon changes into different forms** and colors, **so too, the manna changed into different flavors.**


###### Yoma 75a:21
[Yoma 75a:21](https://torahapp.org/share/book/Yoma/r/75a:21)

״וַיֹּאמֶר מֹשֶׁה בְּתֵת ה׳ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכוֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבּוֹעַ״, תָּנָא מִשְּׁמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה: בָּשָׂר שֶׁשָּׁאֲלוּ שֶׁלֹּא כַּהוֹגֶן — נִיתַּן לָהֶם שֶׁלֹּא כַּהוֹגֶן,

**William Davidson Edition - English:**
The verse states: **“And Moses said: This shall be, when the Lord will give you in the evening meat to eat, and in the morning bread to the full”** (Exodus 16:8). A *tanna* **taught in the name of Rabbi Yehoshua ben Korḥa: The meat that the Jewish people asked for inappropriately,** since they had the manna and did not need meat, was **given to them inappropriately,** in a way that was unpleasant; they were punished afterward (Rabbeinu Elyakim).