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יומא 76
Soncino English Talmud · Berean Standard Bible
That is Joshua for whom manna [specially] fell down as it did to all Israel, [for] it is written: here, ‘man’, and also there it is written: Take thee Joshua, the son of Nun, a man in whom is spirit. But perhaps it is Moses, of whom it is said: Now the man Moses was very meek? — One may infer ish from ish, but not ish from we-ha-ish. R. Simon b. Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually? He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel. One who had four or five children would worry, saying: Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven. Another interpretation: They ate it whilst it was yet warm. Another interpretation: Because of the burden of the way. And it long ago happened that R. Tarfon, R. Ishmael and the Elders were seated and occupied with the portion referring to the manna, and also R. Eleazar of Modiim was seated among them. R. Eleazar of Modim commenced [to expound] and said: The manna which came down unto Israel was sixty cubits high! R. Tarfon said to him: Modite! How long will you rake words together and bring them up against us? — He answered: My master! I am expounding a Scriptural verse. Fifteen cubits upward did the waters prevail; and the mountains were covered. Were there indeed fifteen cubits [high] in the valley, [fifteen cubits in the lowlands], fifteen cubits on the mountains? Were the waters standing like a series of walls? And, furthermore, how could the ark come to the top [of the mountains]? Rather, all the fountains of the great deep came up first until the water was even with the mountains, then the water rose fifteen more cubits. Now which measure is larger, that of reward or punishment? You must needs agree that the measure of goodness [reward] is larger. Now with the measure of punishment it is written: The windows of heaven were opened, with the measure of goodness, however, it is said: And he commanded the skies above, and opened the doors of heaven; and caused manna to rain upon them for food, and gave them of the corn of heaven. [And a Tanna taught]: Now how many windows has a door? Four; hence ‘doors’ [imply] eight. Thus it is found that the manna which fell upon Israel was sixty cubits. It was taught: Issi b. Judah says: The manna which fell down for Israel rose so high that all the kings of the east and the west could see it, as it is said: [Thou preparest a table before me in the presence of my enemies. . .] my cup runneth over. (Abaye said: It is evident from this that the cup of King David in the future world will hold two hundred and twenty-one logs, as it is said: My cup is rewayah [overflowing], and this is the numerical value of rewayah). But there is no comparison: there it took forty days, here only one hour; or there for all the world, here for Israel alone; and it should have been higher still! — [Rather]: R. Eleazar of Modim infers it from the analogy of ‘opened’, ‘opened’. [ON YOM KIPPUR] EATING IS FORBIDDEN. To what do the five afflictions correspond? — R. Hisda said: To the five afflictions mentioned in the Torah: And on the tenth day: howbeit on the tenth day; a sabbath of solemn rest; it is a sabbath of solemn rest, and it shall be unto you. But these are only five, whereas [in our Mishnah] we learned of six [afflictions]? — Drinking is included in eating. For Resh Lakish said: When do we know that drinking is included in eating? Because Scripture said: And thou shalt eat before the Lord thy God . . . the tithe of thy corn, of thy [tirosh] wine, and of thine oil; ‘tirosh’ is wine and yet Scripture reads: ‘And thou shalt eat’. Whence this proof? Perhaps it means that he used it as all admixture to elaiogarum? For Rabbah b. Samuel said: Elaiogarum contains the juice of beets; oxygarum the sauce of all kinds of boiled vegetables? — Rather, said R. Aha b. Jacob, is that inferred from here: And thou shalt bestow thy money for whatever thy soul desireth, for oxen, for sheep, or for wine, or for strong drink. [To] wine and strong drink [applies the term] drinking and yet the Divine Law reads: ‘And thou shalt eat’. How is that [conclusive]? — Perhaps here, too, the implication is that he uses it as an admixture to elaiogarum?- Scripture says ‘Strong drink’, i.e., something which intoxicates. But perhaps the reference here is to preserved figs from Keilah, for it was taught: If one [a priest] ate preserved figs from Keilah, and drank honey and milk, and thus entered the Sanctuary
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he is culpable? — Rather, he infers it by analogy of ‘strong drink’ from the Nazirite. Just as there it means wine, so here too is wine involved. But is ‘tirosh’ wine? Was it not taught: One who takes a vow to abstain from ‘tirosh’ is forbidden to use any sweet drink but may use wine? — But is [‘tirosh’] not wine? Surely it is written: And tirosh makes the maids flourish! The thing which is derived from ‘tirosh’ makes maids flourish. But it is written: And thy vats shall overflow with tirosh? — Thy vats shall overflow with what is derived from ‘tirosh’. But it is written: Harlotry, wine and tirosh take away the heart? — Rather, everybody agrees that ‘tirosh’ is wine, but with regard to vows we go after common parlance. Why is it [wine] called ‘yayin’ and ‘tirosh’? — It is called ‘yayin’ because it brings lamentation into the world, and ‘tirosh’ ‘because he who indulges in it becomes poor. R. Kahana pointed out a contradiction: It is written ‘tirash’ and we read ‘tirosh’! — If he is meritorious he becomes a head [rosh] through it; if not, he becomes poor [rash] through it. Raba pointed out this contradiction: The text reads, ‘yeshammah’, whilst we read ‘yesammah’? — If he is meritorious it makes him happy, if not, it makes him desolate. That is why Raba said: Wine and odorous spices made me wise. Whence do we know that [abstention from] bathing and from anointing oneself is considered an affliction? — Because it is written: I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all. What does ‘I ate no pleasant bread’ mean? — Rab Judah, in the name of R. Samuel b. Shilath said: He ate not even bread made of pure wheat. Whence do we know that [the abstention from anointing] was considered an affliction? Because it is written: Then he said unto me: Fear not, Daniel, for from the first day that thou didst set thy heart to understand, and to afflict thyself before thy God, thy words were heard; and I am come because of thy words. We have found it now with regard to [abstention from] anointing oneself. Whence do we know it about [abstention from] washing? — R. Zutra, son of R. Tobiah said: Scripture reads: And it is come into his inward parts like water, and like oil into his bones. But perhaps that applies to drinking it? — It is compared to oil; just as the oil is applied externally, so also the water [is such as is applied] externally. But a Tanna teaches just the reverse, for we learned: Whence do we know that anointing oneself is like drinking on the Day of Atonement? Although there is no conclusive evidence for this, there is some intimation, for it is said: ‘And it is come into his inward parts like water, and like oil into his bones’? — Rather, said R. Ashi: [That abstention from] washing [is considered an affliction] is evident from the verse itself, for it is written: ‘Neither did I anoint myself at all’. What does: ‘And I am come because of thy words’ mean? — It is written: And there stood before them seventy men of the elders of the House of Israel, and in the midst of them stood Jazaniah, the son of Shapan, every man with his censer in his hand; and a thick cloud of incense went up. [Furthermore]: And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me into the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where
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