## Yoma Daf 75b

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

לֶחֶם שֶׁשָּׁאֲלוּ כַּהוֹגֶן — נִיתַּן לָהֶם כַּהוֹגֶן. מִכָּאן לִמְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יֹאכַל אָדָם בָּשָׂר אֶלָּא בַּלַּיְלָה. וְהָאָמַר אַבָּיֵי: הַאי מַאן דְּאִית לֵיהּ סְעוֹדְתָּא — לָא לֵאכְלַיהּ אֶלָּא בִּימָמָא! כְּעֵין יְמָמָא קָא אָמְרִינַן. אָמַר רַב אַחָא בַּר יַעֲקֹב: בַּתְּחִלָּה הָיוּ יִשְׂרָאֵל דּוֹמִין כְּתַרְנְגוֹלִים שֶׁמְּנַקְּרִין בָּאַשְׁפָּה, עַד שֶׁבָּא מֹשֶׁה וְקָבַע לָהֶם זְמַן סְעוּדָה.

**William Davidson Edition - English:**
However, **bread,** which is essential, **they asked for appropriately.** Therefore, it **was given to them appropriately,** in the morning, when there was time to prepare it. The Gemara comments: **From here, the Torah teaches etiquette, that** it is proper **to eat meat only at night,** as Moses said to the children of Israel: “This shall be, when the Lord will give you in the evening meat to eat” (Exodus 16:8). The Gemara asks: **But didn’t Abaye say** that **someone who has a meal should eat it only in the day?** The Gemara answers: **We mean to say: Like day.** It is not necessary to eat the food in the daytime, as long as one can see what he eats. **Rabbi Aḥa bar Ya’akov said: At the beginning, the Jewish people were like chickens pecking at the garbage;** any time there was food they grabbed it and ate it, **until Moses came and set specific times to eat,** as the verse implies. He set mealtimes for them in the morning and in the evening.


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

״הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁינֵּיהֶם״, וּכְתִיב: ״עַד חֹדֶשׁ יָמִים״, הָא כֵּיצַד? בֵּינוֹנִים, לְאַלְתַּר מֵתוּ. רְשָׁעִים, מִצְטַעֲרִין וְהוֹלְכִין עַד חֹדֶשׁ יָמִים.

**William Davidson Edition - English:**
It was stated with regard to the quail: **“While the meat was yet between their teeth,** before it was chewed, the anger of the Lord was kindled against the people” (Numbers 11:33), which means that they died immediately. However, it also states: “You shall not eat it for only one day…but for **an entire month** until it comes out of your nostrils and becomes loathsome to you” (Numbers 11:19–20). **How** can **these** texts be reconciled? **The average people died immediately,** but **the wicked continued to suffer** in pain **for a month** and then died.


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

״וַיִּשְׁטְחוּ״, אָמַר רֵישׁ לָקִישׁ: אַל תִּקְרֵי ״וַיִּשְׁטְחוּ״, אֶלָּא ״וַיִּשְׁחֲטוּ״ — מְלַמֵּד שֶׁנִּתְחַיְּיבוּ שׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל שְׁחִיטָה. ״שָׁטוֹחַ״, תָּנָא מִשְּׁמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה: אַל תִּיקְרֵי ״שָׁטוֹחַ״, אֶלָּא ״שָׁחוּט״, מְלַמֵּד שֶׁיָּרַד לָהֶם לְיִשְׂרָאֵל עִם הַמָּן דָּבָר שֶׁטָּעוּן שְׁחִיטָה. אָמַר רַבִּי: וְכִי מִכָּאן אַתָּה לָמֵד? וַהֲלֹא כְּבָר נֶאֱמַר: ״וַיַּמְטֵר עֲלֵיהֶם כֶּעָפָר שְׁאֵר וּכְחוֹל (הַיָּם) עוֹף כָּנָף״.

**William Davidson Edition - English:**
The verse states: **“And they spread them [*vayishteḥu*]** out for themselves round about the camp” (Numbers 11:32). **Reish Lakish said: Do not read it** as ***vayishteḥu*. Rather,** read it as ***vayishḥatu*.** This **teaches that** the **enemies of the Jewish people,** a euphemism for the Jewish people themselves, **were liable to** receive the punishment of **slaughter** due to their demand. The verse states: **“Spread out [*shato’aḥ*]”** (Numbers 11:32). A *tanna* **taught in the name of Rabbi Yehoshua ben Korḥa: Do not read it** as ***shato’aḥ* but** as ***shaḥot*.** This **teaches that** other food **fell for the Jewish people** along **with the manna.** The food was something **that requires ritual slaughtering [*sheḥita*],** referring to birds. **Rabbi** Yehuda HaNasi **said: And do you learn** this **from here?** Do we need to alter the word for this purpose? **Isn’t it already stated** explicitly: **“And he rained meat upon them like dust, and winged birds like the sand of the seas”** (Psalms 78:27)?


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

וְתַנְיָא, רַבִּי אוֹמֵר: ״וְזָבַחְתָּ כַּאֲשֶׁר צִוִּיתִיךְ״, מְלַמֵּד שֶׁנִּצְטַוָּה מֹשֶׁה עַל הַוֶּשֶׁט וְעַל הַקָּנֶה, עַל רוֹב אֶחָד בָּעוֹף, וְעַל רוֹב שְׁנַיִם בַּבְּהֵמָה. אֶלָּא מָה תַּלְמוּד לוֹמַר ״שָׁטוֹחַ״ — מְלַמֵּד שֶׁיָּרַד לָהֶם מַשְׁטִיחִין מַשְׁטִיחִין.

**William Davidson Edition - English:**
**And it was taught** in a related *baraita*: **Rabbi** Yehuda HaNasi **says:** The verse states: **“Then you shall slaughter** of your herd and of your flock which the Lord has given you, **as I have commanded you”** (Deuteronomy 12:21). **This teaches that Moses was commanded in** the laws of ritual slaughter to cut the **gullet and the windpipe** in the neck. **And with a bird** one must cut through **the majority** of **one** pipe, **and with an animal** one must cut through **the majority of** both pipes. Moses was commanded these laws along with the other details of slaughtering. According to Rabbi Yehuda HaNasi, the word *shatoaḥ* does not teach us about ritual slaughter. **Rather, what** is the meaning when **the verse states: *Shatoaḥ*?** It **teaches that** the manna **fell in layers [*mashtiḥin*]** in a straight row.


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

כְּתִיב ״לֶחֶם״, וּכְתִיב ״שֶׁמֶן״, וּכְתִיב ״דְּבַשׁ״. אֲמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: לִנְעָרִים — לֶחֶם, לִזְקֵנִים — שֶׁמֶן, לְתִינוֹקוֹת — דְּבַשׁ.

**William Davidson Edition - English:**
With regard to the manna, **it is written “bread”** (Exodus 16:4), **and it is written “oil”** (Numbers 11:8), **and it is written “honey”** (Exodus 16:31). How can we reconcile these verses? **Rabbi Yosei, son of Rabbi Ḥanina, said: For the youth** it was like **bread, for the elderly** it was like **oil,** and **for the children** it was like **honey.** Each received what was appropriate.


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

כְּתִיב: ״שָׁלֵיו״ וְקָרֵינַן סְלָיו? אָמַר רַבִּי חֲנִינָא: צַדִּיקִים אוֹכְלִין אוֹתוֹ בְּשַׁלְוָה, רְשָׁעִים אוֹכְלִין אוֹתוֹ וְדוֹמֶה לָהֶן כְּסִילְוִין.

**William Davidson Edition - English:**
The Gemara comments further: The word quail **is written *shlav*,** with the letter *shin*, **but we read** it as ***slav*,** with the letter *samekh*. What does this teach us? **Rabbi Ḥanina said: The righteous eat it in peace [*shalva*],** based on the written form of the word; whereas **the wicked eat it, and it seems to them like thorns [*silvin*],** based on the way the word is read.


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

אָמַר רַב חָנָן בַּר רָבָא: אַרְבָּעָה מִינֵי סְלָיו הֵן, וְאֵלּוּ הֵן: שִׁיכְלִי, וְקִיבְלִי, וּפַסְיוֹנִי, וּשְׂלָיו. מְעַלְּיָא דְּכוּלְּהוּ: שִׂיכְלִי, גְּרִיעָא דְּכוּלְּהוּ: שְׂלָיו. וְהָוֵי כְּצִיפַּורְתָּא, וּמוֹתְבִינַן לֵהּ בְּתַנּוּרָא וְתָפַח וְהָוֵה מְלֵי תַּנּוּרָא, וּמַסְּקִינַן לֵיהּ אַתְּלֵיסַר רִיפֵי, וְאַחֲרוֹנָה אֵינָהּ נֶאֱכֶלֶת אֶלָּא עַל יְדֵי תַּעֲרוֹבֶת.

**William Davidson Edition - English:**
Furthermore, with regard to the quail: **Rav Ḥanan bar Rava said: There are four types of quail and these are they: *Sikhli*, and *kivli*, and *pasyoni*, and *slav*. The best** tasting **of all** is the ***sikhli*. The worst of all** is the ***slav*.** The Gemara relates how tasty even the quail was that the Jews ate in the desert: **It was** as small **as a sparrow, and they would place it in the oven** to roast, **and it expanded until it filled the** entire **oven. They would place it upon thirteen loaves** of bread, and even the **last** loaf on the bottom **could be eaten only** when **mixed with other food,** due to all the fat it had absorbed from the quail.


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

רַב יְהוּדָה מִשְׁתְּכַח לֵיהּ בֵּי דַנֵּי, רַב חִסְדָּא מִשְׁתְּכַח לֵיהּ בֵּי צִיבֵי. רָבָא מַיְיתֵי לֵיהּ אֲרִיסֵיהּ כׇּל יוֹמָא. יוֹמָא חַד לָא אַיְיתִי. אֲמַר: מַאי הַאי? סְלֵיק לְאִיגָּרָא, שַׁמְעֵיהּ לְיָנוֹקָא דְּקָאָמַר: ״שָׁמַעְתִּי וַתִּרְגַּז בִּטְנִי״. אֲמַר: שְׁמַע מִנֵּיהּ נָח נַפְשֵׁיהּ דְּרַב חִסְדָּא, וּבְדִיל רַבָּה אָכֵיל תַּלְמִידָא.

**William Davidson Edition - English:**
It is told that **Rav Yehuda found** quail **among his barrels of wine,** and **Rav Ḥisda found** quail **among logs of wood** in his storeroom. **Every day Rava’s sharecropper brought him** a quail that he found in his fields. **One day, he did not bring** him one because he failed to find any. Rava **said** to himself: **What is this,** why is today different? **He went up to the roof** to think about it. **He heard a child say** the verse: **“When I heard, my innards trembled,** my lips quivered at the voice, rottenness enters into my bones, and I tremble where I stand; that I should wait for the day of trouble when he comes up against the people that he invades” (Habakkuk 3:16). Rava **said: Learn from this that Rav Ḥisda has died.** I am therefore not worthy to receive the quail anymore, since it is on **account of the teacher** that **the student eats.** When Rav Ḥisda was alive, Rava received the quail due to Rav Ḥisda’s merit; now that he had died, Rava was not worthy to receive the quail.


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

כְּתִיב: ״וַתַּעַל שִׁכְבַת הַטָּל״, וּכְתִיב: ״וּבְרֶדֶת הַטַּל״? אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: טַל מִלְמַעְלָה, וְטַל מִלְּמַטָּה, וְדוֹמֶה כְּמוֹ שֶׁמּוּנָּח בְּקוּפְסָא.

**William Davidson Edition - English:**
§ Furthermore, with regard to the manna **it is written: “And when the layer of dew lifted,** behold, upon the face of the wilderness there lay a fine flaky substance, as fine as frost on the ground” (Exodus 16:14), indicating that the dew covered the manna. **And it is written:** “**And when the dew fell** upon the camp in the night, the manna fell upon it” (Numbers 11:9), meaning that the manna fell on top of the dew. How can these verses be reconciled? **Rabbi Yosei, son of Rabbi Ḥanina, said:** There was **dew above and dew below,** with the manna in between, **and** the manna **appeared as if** it were **placed in a box [*kufsa*]** of dew.


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

״דַּק מְחוּסְפָּס״, אָמַר רֵישׁ לָקִישׁ: דָּבָר שֶׁנִּימּוֹחַ עַל פִּיסַּת הַיָּד. רַבִּי יוֹחָנָן אָמַר: דָּבָר שֶׁנִּבְלָע בְּמָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים. מְחוּסְפָּס — טוּבָא הָוֵי! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״מְחֻסְפָּס״ כְּתִיב.

**William Davidson Edition - English:**
The verse describes the manna as **“a fine flaky [*meḥuspas*]** substance” (Exodus 16:14). **Reish Lakish said:** *Meḥuspas* means it was **a substance that dissolved [***maḥ***] on the palm [***pas***] of the hand.** Since it was so fine, it dissolved upon contact. **Rabbi Yoḥanan said: It was a substance that was absorbed in** all **248 limbs,** the numerical equivalent of the word *meḥuspas*. The Gemara expresses surprise at this: If one calculates the value of the letters in the word ***meḥuspas*,** it **is more,** totaling 254. **Rabbi Naḥman bar Yitzḥak said: *Meḥuspas* is written** in the Torah without the letter *vav*. Therefore, the total is exactly 248.


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

תָּנוּ רַבָּנַן: ״לֶחֶם אַבִּירִים אָכַל אִישׁ״, לֶחֶם שֶׁמַּלְאֲכֵי הַשָּׁרֵת אוֹכְלִין אוֹתוֹ, דִּבְרֵי רַבִּי עֲקִיבָא. וּכְשֶׁנֶּאְמְרוּ דְּבָרִים לִפְנֵי רַבִּי יִשְׁמָעֵאל, אָמַר לָהֶם: צְאוּ וְאִמְרוּ לוֹ לַעֲקִיבָא: עֲקִיבָא טָעִיתָ! וְכִי מַלְאֲכֵי הַשָּׁרֵת אוֹכְלִין לֶחֶם? וַהֲלֹא כְּבָר נֶאֱמַר: ״לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי״! אֶלָּא, מָה אֲנִי מְקַיֵּים ״אַבִּירִים״ — לֶחֶם שֶׁנִּבְלַע בְּמָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה אֵבָרִים.

**William Davidson Edition - English:**
**The Sages taught:** The Torah states: “And He caused manna to rain upon them for food, and He gave them of the grain of heaven. **Man did eat the bread of the mighty [*abirim*]”** (Psalms 78:24–25). “Bread of the mighty” is **bread that the ministering angels eat;** this is the **statement of Rabbi Akiva. When these words were said before Rabbi Yishmael, he said to them** to **go and tell Akiva: Akiva you have erred. Do the ministering angels eat bread? It is already stated** about Moses, when he ascended on high: **“Bread I did not eat and water I did not drink”** (Deuteronomy 9:9). If even a man who ascends on high does not need to eat, certainly the ministering angels do not need to eat. **Rather, how do I establish** the meaning of the word ***abirim*?** It can be explained as **bread that was absorbed into** all **248 limbs [*eivarim*],** so that there was no waste.


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

אֶלָּא מָה אֲנִי מְקַיֵּים: ״וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶיךָ (וְיָצָאתָ שָׁמָּה חוּץ)״, דְּבָרִים שֶׁתַּגָּרֵי אוּמּוֹת הָעוֹלָם מוֹכְרִין אוֹתָן לָהֶם.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **how do I establish** the verses: **“And you shall have a spade among your weapons,** and it shall be that when you relieve yourself outside, you shall dig with it, and shall turn back and cover your excrement” (Deuteronomy 23:14) and “You shall have a place also outside the camp **where you can relieve yourself** ” (Deuteronomy 23:13). From here we learn that there was waste in their bowels, as they had to leave the camp to relieve themselves. The Gemara explains: This waste was not a byproduct of the manna; it was from food **items that the gentile merchants sold them.**


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

רַבִּי אֶלְעָזָר בֶּן פַּרְטָא אוֹמֵר: אַף דְּבָרִים שֶׁתַּגָּרֵי אוּמּוֹת הָעוֹלָם מוֹכְרִין לָהֶן — מָן מְפִיגָן. אֶלָּא מָה אֲנִי מְקַיֵּים ״וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶיךָ״ — לְאַחַר שֶׁסָּרְחוּ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי אָמַרְתִּי יִהְיוּ כְּמַלְאֲכֵי הַשָּׁרֵת, עַכְשָׁיו אֲנִי מַטְרִיחַ אוֹתָם שָׁלֹשׁ פַּרְסָאוֹת.

**William Davidson Edition - English:**
**Rabbi Elazar ben Perata** disagrees and **says: The manna caused even items that the gentile merchants sold them to be** completely **digested,** so that even other food that they ate produced no waste. **But** then **how do I establish** the verse: **“And you shall have a spade among your weapons”? After they sinned,** the manna was not as effective. **The Holy One, Blessed be He, said: I** initially **said** that **they would be like ministering angels** who do not produce waste; **now I will trouble them to walk three parasangs** to leave the camp in order to relieve themselves.


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

דִּכְתִיב: ״וַיַּחֲנוּ עַל הַיַּרְדֵּן מִבֵּית הַיְשִׁימוֹת עַד אָבֵל הַשִּׁטִּים״, וְאָמַר רַבָּה בַּר בַּר חָנָה: לְדִידִי חֲזֵי לִי הָהוּא אַתְרָא וְהָוְיָא תְּלָתָא פַּרְסֵי. וְתָנָא: כְּשֶׁנִּפְנִין, אֵין נִפְנִין לֹא לִפְנֵיהֶן, וְלֹא לְצִדְדֵיהֶן, אֶלָּא לַאֲחוֹרֵיהֶן.

**William Davidson Edition - English:**
How do we know that the Israelite camp was three parasangs? **As it is written: “And they camped by the Jordan from Beth-Jeshimoth to Abel-shittim”** (Numbers 33:49), **and Rabba bar bar Ḥana said: I saw that site and it was three parasangs** in length. **And** a *baraita* **taught: When** the Jews **relieved themselves** in the desert, **they did not relieve** themselves **ahead of themselves,** i.e., in the direction of their travel, **nor to the side** of the camp, **but behind** the camp, in a place that they had already traveled. Consequently, those near the front of the camp had to walk a distance of three parasangs from their homes to leave the camp.


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

״וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה אֵין כֹּל״. אָמְרוּ: עָתִיד מָן זֶה שֶׁתִּיפַּח בְּמֵעֵיהֶם, כְּלוּם יֵשׁ יְלוּד אִשָּׁה שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא?

**William Davidson Edition - English:**
Furthermore, with regard to the manna, the verse states Israel’s complaint: **“But now our soul is dry, there is nothing at all;** we have nothing beside this manna to look to” (Numbers 11:6). **They said: This manna will eventually swell in our stomachs** and kill us; **is there** anyone **born of a woman who ingests** food **but does not expel** waste? This supports the Gemara’s claim that the manna did not create waste.


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

וּכְשֶׁנֶּאְמְרוּ דְּבָרִים לִפְנֵי רַבִּי יִשְׁמָעֵאל, אָמַר לָהֶם: אַל תִּקְרֵי ״אַבִּירִים״, אֶלָּא ״אֵיבָרִים״ — דָּבָר שֶׁנִּבְלַע בְּמָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים. אֶלָּא מָה אֲנִי מְקַיֵּים ״וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶיךָ״ — בִּדְבָרִים שֶׁבָּאִין לָהֶם מִמְּדִינַת הַיָּם.

**William Davidson Edition - English:**
**When these words were said before Rabbi Yishmael, he said to them: Do not read** it as ***abirim*. Rather,** read it as ***eivarim*,** limbs. The manna was **something that was absorbed by 248 limbs. But, how do I establish “And you shall have a spade among your weapons”? From the** food **items that came to them from overseas lands.** Rabbi Yishmael disagrees with Rabbi Elazar ben Perata with regard to the effect the manna had on the digestion of other foods.


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

דָּבָר אַחֵר: ״לֶחֶם אַבִּירִים אָכַל אִישׁ״ —

**William Davidson Edition - English:**
**Alternatively, “Man [*ish*] did eat the bread of the mighty”** (Psalms 78:25);