here we're in the middle of darshening, the Gemara דרש'נט פסוקים. We darshend this pasuk, that, now we darshen another pasuk. In the middle of ס\"ה. HaPasuk says ונחש עפר לחמו. A snake, his bread is sand. Rav Ami veRav Asi, these are all pesukim that there's a מחלוקת פשט between Rav Ami veRav Asi. חד אמר, one says, what the pasuk means to say, אפילו אוכל כל מעדני עולם, he could eat the most tastiest food, טועם בהם טעם עפר, they all taste like sand, they all taste the same. וחד אמר, one says, אפילו אוכל כל מעדני עולם, the other way, even if he eats the tastiest food, אין דעתו מיושבת עד שיאכל עפר. He only feels good if he eats sand. Sand is the best thing. He could eat the best, it's nothing. That's the kelalah the Eibershter gave him. תניא, it says in a ברייתא, אמר רבי יוסי, רבי יוסי said: בוא וראה, come and see, שלא כמידת הקדוש ברוך הוא מידת בשר ודם. The ways of a human being is not like the ways of the Eibershter. So we'll see it in a second. So he says, look, the Eibershter is not like a person. מידת בשר ודם, מקניט חבירו, the midah by a person is, if a person gets you angry, יורד עמו לחייו, you'll do everything till he goes into the grave, so to speak, to get him always, make only tzarot to him, you'll try to take revenge, everything. הקדוש ברוך הוא אינו כן, השם is not like that. קילל את הנחש, yeah, He

gave him a curse. And what's the curse He gave him? That he should eat sand. You know what? That's a maalah. עולה לגג, מזונותיו עמו. He goes up to the roof, he has food there. יורד לקרקע, he goes down to the ground, מזונותיו עמו, he has food. So lechora the Eibershter wanted to curse him, He should have cursed him all the way, he should have a hard time. In the curse ligt a gutte zach. קילל את כנען, He cursed Canaan. What did He make him? Into a eved, it's a curse. אוכל מה שרבו אוכל, he always has food, because his master always has food, so his master gives him what what he has. שותה מה שרבו שותה, he drinks what his master drinks, so he's, food is always available. קילל את האשה, He cursed the woman, הכל רצין אחריה. Look, everyone is running after her. קילל את האדמה, cursed the ground, earth, הכל ניזונין הימנה. Everyone gets, all the food you get is from the ground. So the Eibershter is not completely, even if He curses, it's not like a person, that curses and goes all the way to the end, He leaves some good things. Yeah, but it's the koach of the Eibershter. Pasuk

says that the Yidden complained in the midbar: זכרנו את הדגה אשר נאכל במצרים חנם. We remembered the fish, they were complaining against the man. We only have מן, בלתי אל המן עינינו, only man, we remembered the fish that we ate in Mitzrayim for free. So Rav uShmuel, there's an argument between Rav uShmuel the pshat. חד אמר, one says, דגים, it takeh means fish. They were complaining that they had fish, and here they didn't have fish. וחד אמר, one says, עריות. It doesn't mean they're complaining is this, not having fish, the fact that they were forbidden certain marriages, certain relations were forbidden. How does that have to do with fish? Because by fish, וידגו לרוב בקרב הארץ, וידגו means to multiply, so it has to do with the inyan of relations, so they complained about that. And the Gemara explains both pshat'n. מאן דאמר דגים, the one that says it means pashut fish, דכתיב, it says נאכל, it says we remembered the fish that we ate in Mitzrayim. If it means the other thing, what kind of food is, it's not food. מאן דאמר עריות, the one that says עריות, is, the lashon is, דכתיב, it says חנם. It says, for free. Now fish or food, they got for free in Mitzrayim? How hard did they have to work and they got things for free? They didn't get it for free. So the word חנם shows more something else that they didn't have to pay for, and what is that? That's עריות. But the fish doesn't fit to the word חנם. On the other hand, the word נאכל, eating, fits more to fish than to עריות. And then the Gemara continues. ולמאן דאמר עריות, הא כתיב נאכל? Now let's understand, the one that says it means עריות, how does he answer the pshat that it says for eating? The Gemara says, לישנא מעליא נקט. It's a special lashon, a lashon nekiyah, the Torah doesn't want to speak in, but it uses that lashon. There's a lashon for עריות or for having relations, sometimes the Torah refers to it as אכילה. דכתיב, it says, כן דרך אשה מנאפת, that's the derech of a woman who's committed adultery, אכלה ומחתה פיה, she eats and wipes her mouth, ואמרה, she says, לא פעלתי און, I didn't do anything wrong. This is only a mashal, it doesn't mean she eats and she wipes her mouth, it means something else. But we don't, ah? In Mishlei. In Mishlei. There's a מראה מקום here. So this is a mashal, so sometimes the Torah uses the lashon of a mashal. So mimela it says אשר נאכל, we ate the fish, doesn't mean the fish according to this peshat, doesn't mean I ate, עריות, and we had relations. And the Gemara goes the other way: בשלמא למאן דאמר עריות, היינו דכתיב חנם. Mimela if it's עריות, that's why it says chinam. We ate for free, because for עריות, they didn't have to pay. אלא למאן דאמר דגים, מאי חנם? If they had fish, what kind of chinam is it? They ate it for free? So the Gemara answers, yeah. Punkt

fish they used to get for free. הוו משכחי ומייתי מהפקר, that they would find fish and bring it from הפקר. תא שמע, like we learned, it says כשהיו ישראל שואבין מים, when the Yidden were drawing water in מצרים, אבל הקדוש ברוך הוא מזמן להם בתוך המים דגים קטנים בכדיהם, the Eibershter made a nes that they would get a lot of fish. So the fish, like a get for free. That's the only river they have was the Nil, Nilus, that they had fish from. The only river in מצרים. From the river, from the river. A nes? A nes, no the nes that everyone got always. Yeah. And then the Gemara says בשלמא למאן דאמר דגים. Mila if you hold that they ate fish, אבל עריות לא פריצו, but you say they remembered the fish, they didn't complain that we were able to do all kinds of עריות and now we're complaining how we can't. Why? Because they never were into עריות. היינו דכתיב, if they're not into עריות, that's the pasuk, it says גן נעול אחותי כלה, that אחותי כלה, my sister, is closed. What's closed? They're closed to עריות. אלא למאן דאמר עריות, saying whether they sinned in Right. Well, it's a machloket. But if you hold it means that they're remembering the עריות, מאי מעין חתום? What does the pasuk mean? The pasuk is praising them that they were מעין, when the Yidden were in מצרים they were מעין חתום. Their מעין, which a מעין refers to that ענין, so חתום was sealed, closed. If you say that they did עריות and they were complaining now because they liked the עריות? So the Gemara answers מהנך דאסירין לא פריצו. The ones that they were asur. In other words, they there was two things. There's something that's asur for goyim also, for Bnei Noach. And then there are the new עריות that Yidden are not allowed. The עריות of goyim are very few. That's what it means. They were into עריות that later on became asur, but they did it before. A lot of things that a Yid is not allowed to marry, a ben Noach is allowed. So that they were into before. But they were still closed from those that were forbidden for then. Which were what? Lemashel a daughter is mutar to a goy. Yes, yeah. That's why the famous kushya by Bnot Lot, what's Ramban asks what's the big problem, you know, a goy is allowed to marry his daughter, be with his daughter. The answer is it's not nice, it's this, whatever. So they're very there are six there are only, yeah, daughter, a daughter. Mutar for what? A goy, yeah. So

they're only six arayot, very few. אשת איש is the main one, and then you have a זכר, and an animal, and then what do you have? Mother. A mother. There's six, we just we just learned it not long ago. What about a בתולה? What about a sister? What about a בתולה? Sister or grandmother. I forgot already, but there's six only six arayot. So that's what the Gemara the pasuk means. That those that were asur they kept, מעין חתום, but the rest they didn't. What's a locked garden if there's an אשת איש and a בתולה? Why a בתולה? What's that got to do with בתולה? מה היכא תיתי a בתולה? He was talking about arayot, relatives which were asur. Besides אשת איש. אשת איש is asur to a goy also. Then the Gemara asks בשלמא למאן דאמר עריות, מילא the one that says they're complaining about the עריות, היינו דכתיב that fits what it's what the pasuk says there, וישמע משה את העם בכה למשפחתיו, that when the Yidden complained, משה heard Yidden crying to the families. What does it mean families? על עסקי משפחות שנאסרו להם לשכב עמהם. It means they were crying about the families. Now there is new family members that became asur to them! They were crying. Now the pasuk makes sense. אלא למאן דאמר דגים, but if you hold all that happened was fish, מאי בכה למשפחתיו? What does it mean they were crying about the משפחות? There's nothing to the משפחות. So he answers, הא והא הוי. He says the פסוק דגים means טאקע דגים. בפועל they had cried about the arayot also! They had both problems. And this pasuk refers to that arayot that they complained about. So did they have to, they're crying that they had to divorce now, or they had to No. Not to divorce, but they couldn't from now on take certain relatives, they couldn't take. And the ones that were there prior, I guess they can still stay. They could stay. Like Moshe himself, Moshe married a מדינית and he was allowed to stay with her. Well, Rashi says divorcer, but he was allowed. Because it was על דרך like it says, על דרך like it says in the Gemara in Yevamos, if a כהן גדול gives kiddushin to an אלמנה, he wasn't a כהן גדול yet, he gave kiddushin to an אלמנה, and then he was נתמנה, he became a כהן גדול, so he's allowed to continue, he's allowed to give her nissuin, because he took her בהיתר. So even though now the מצב is that it's asur, but he's allowed to. Same thing here, what the Yidden took before מתן תורה, they were allowed to continue. She is not considered giyoret? Huh? All the Yidden were gerim. Tzipporah. All the Yidden were gerim, so she went through geirut with everyone else, a giyoret too. She wasn't A מדינית can't marry a From מדין is is even a giyoret, even a giyoret. A גוי ודאי not. Then they said they remember the could it also be to do with mann? Huh? Just in this context, like. The דג had to do with the mann, they complained about, they got the mann. Here it's a completely different pshat. If they complained, if the pshat is they complained about the fish, it was the mann. If they complained about the משפחות, it has nothing to do with the mann. They said they remembered the קישואים ואת האבטיחים ואת החציר ואת הבצלים ואת השומים. What are they? קישואים is melons, אבטיח, watermelon, watermelon, חציר is leeks, onions, leeks, onions, בצלים is onions, שומים is is garlic. These are the things that they remembered, that they were complaining about. Why? So Rav Ami and Rav Asi argue what the complaint was. חד אמר, one says, כל המינים כולם טעמו במן. They felt any taste of any food that a person could want, if you wanted it, you could feel it in the man. מן, טעם of the taste. אבל אויסער חמשת המינים לא טעמו טעמן. These five they couldn't. And the reason Rashi says is because these are things which are no good for a pregnant woman and for a nursing woman. But the taste still not good? Huh? But what if the taste makes you nauseous? So veys ikh, yeah. According to this, even the taste not there. Right, even the taste not this. That's this peshat. חד אמר, one says a different peshat: כל המינים כולם טעמו טעמם במן ממשן. All the things they felt the taste. But everything else they felt the taste and the texture. And אויסער חמשת המינים טעמו טעמן ולא ממשן. The texture wasn't there, so it wasn't really like it. So according to this peshat, what's bad for a nursing woman is the thing itself, not just the taste. The taste they felt. But that's a machloket, what was their complaint about. Then the pasuk goes vayter, it says that the Yidden are complaining on the man, and the Eibershter say, \"You're complaining, והוא כזרע גד לבן, it's like the seed of a גד, white.\" Now, what's גד? גד is a certain is a is a גידולי is a coriander, it means זרע, coriander seed. Now, a coriander seed is not white. It's not white. Bleached? Huh? Bleached? No, no. So it explains, אמר רב אסי, said Rav Asi, they're two separate things. It's not like a white seed of coriander of of of גד. They're two inyanim. It was עגול כגידא, it was round like the seed of the of the גד, ולבן כמרגלית, and it was white like a like a like a pearl. So it was two separate inyanim, not like we learn peshat like a זרע לבן, זרע גד לבן, it was two separate inyanim. Now,

what's so special about these two things? The Torah says, \"Oh, the man was so gevaldige, it was round.\" And if it'd be square, who could care? And what if it's a triangle, what the מעלה is? And also the color was לבן. And if it'd be green, who'd care if it's green? All healthy. Remezim about round and So that's what it must be like that. Round is a circle is in olam hazeh the only symbol for bli gvul. There's no end. You could go on and on and on and on and on, no stop, there's no end. This man, even coming down למטה, it was it was רוחניות׳דיקע ענינים. So even when it came למטה and the Yidden ate it as physical food, it remained with the quality of ruchniyus. So therefore, even in the gashmiyusdike sense, it expressed the ענין of אין סוף, of בלי גבול. And white is also a color that's a גוון עצמי. All colors are specific. White is a גוון עצמי, it's all that's למעלה from the הגבלות of of colors. That's all to show, they're complaining on the man, but you know what the man is? The man is such a holy thing that even למטה it remained with the quality of למעלה, of of בלי גבול. Where do we see it? Round and white. Zogt di Gemara vayter, תנו רבנן, Rabban haben gelernt: גד דומה לזרע פשתן בגבעולין. This גד, this seed is like the seed of flax when it's still in the stalks. וחכמים אומרים, why is it called גד? גד דומה לדברי אגדה. It's like דברי אגדה.

What we're learning now, we're learning aggadata. What's aggadah? המשכין לבו של אדם. Aggadah pulls the heart of a person. You learn, epes a shtikl tipe Gemara, a tipe Tosafot, nu. People who have a geshmak in learning, it's fine, but that doesn't pull stam the heart of a person. Aggadata, that's what is Tales. Huh? Like stories, yeah, yeah. Some people call it, you're not allowed to use the word, some people call it legends. Legends The English translation of one of the aggadata of the Ein Yaakov is Legends of the Talmud. Not legends. The she'elah is if everything means כפשוטו or everything has remezim. See, everything in halachah is כפשוטו. In aggadata some things are not, so many, most things are, many things are. Okay, vayter, תניא אידך We learn another beraita: גד, comes from the word מגיד, it would tell, שהיה מגיד להם לישראל, the man told the יידן, אם בן ט' לראשון, אם בן ז' לאחרון. But a child who was a ספק, let's say a man divorced his wife, or died, and then she remarried right away, and she had a child after seven months. Now you don't know if it's the child from the first husband or the second husband. How would you know? There's no way to find out. Maybe nowadays you do a DNA test, what did they do then? So the DNA test was the man. Why? Pashut, the man, no matter how much a person collected, he came out with an עומר for every member of the family. So if the first husband got the עומר extra, we knew that that guy is his son. If the second husband got the עומר extra, then we knew it was the son of the second one. So the man told over who they are. Why does a child need that עומר as much as an adult? Huh? Why does a child need that עומר as much as an adult? Because this עומר lasted for a whole day, which was not so much. So it was blessed in the stomach. So, by a child, he needed In other words, they finished it through the day, because it was derech nes, even the collection was derech nes. So if a child didn't eat, so he finished it and it was enough for him. An adult needed more, so this became more, but they left it over. So they didn't need the DNA test. They had ruach hakodesh. Huh? It was not ruach hakodesh. It was gashmiyut, it showed. And why לבן? לבן means שמלבין עונותיהם של ישראל, that whitens the aveirot of the Yidden. So was this brought a kaparah for the aveirot. תניא, we learn a ברייתא, רבי יוסי אומר, רבי יוסי says: כשם שהנביא מגיד להם לישראל, just like the navi would tell the יידן מה שבחורים ומה שבסדקים, things that are hidden, that no one knows, but the navi was able to tell, כך המן מגיד להם לישראל מה שבחורים ומה שבסדקים, the מן would tell the יידן what the hidden things. כיצד? So it gives an example: שנים שבאו לפני משה לדין, two people came at a דין תורה to משה. זה אומר עבדי גנבת, you see this עבד is mine, you stole. וזה אומר מכרתו מכרתו לי, you know, you sold him to me, it's mine. אמר להם משה, so משה said, דינו לבקר משפט, wait for tomorrow, we'll see. What is tomorrow? למחר, the next day, אם נמצא עומר בבית בבית רבו ראשון, if the extra עומר was in the house of the first master, בידוע שזה גנבו, we know that he stole him. נמצא עומר בבית רבו שני, if the extra עומר was in the second one, בידוע שזה מכרו לו, מסתמא he sold it. וכן איש ואשה שבאו לפני משה לדין. A man and a woman came, a husband and a wife came to a din Torah. הוא אומר היא סרחה עלי, he says she did something wrong about me, and therefore I want to divorce her, and I don't want to give her the ketubah. That's the klal. If a woman If the din is that the woman has to get divorced, if it's her fault why, then she loses the ketubah. If it's his fault he has to give. So he says she says he says, \"היא סרחה עלי, she did, I don't want to give the ketubah.\" Ketubah in enacted later by the rabbanan? Well, it depends according to who. In the ketubah, you're right. Every In the ketubah, if you remember the lashon of the ketubah, that the guy In the ketubah it says that I'm going to give you this and this amount דמחייבנא ליכי מדאורייתא. Chayav mideoraita. So it says in the ketubah, you're chayav to pay the ketubah mideoraita. Where do we learn that? It says that's the nusach of the ketubah. Yeah. And the Gemara says that the whole inyan of ketubah was established by the חכמים, שלא תהא קלה בעיניו להוציאה, he shouldn't be able to divorce his wife. Tosafos kashya. The Sefardim taka don't write the word mideoraita in the ketubah. It doesn't say. מחייבנא ליכי, that I have to give you. So, but by us, we write by a betulah mideoraita, by a divorcee we write mid'rabbanan. But betulah is mideoraita. Tosafos has that. So obviously we pasaknu like the shita that it's mideoraita, Rabban Shimon ben Gamliel, according to... In the ketubah we pasaknu like that, otherwise we don't. Mid'rabbanan, or they don't write nothing? They don't write anything. They don't write anything. Yeah. Because there's no reason. By us we write mideoraita because there's a chiluk. One is med'oraita and one is mid'rabbanan. In them, it's always mid'rabbanan. It's a big she'eilah, how do you write med'oraita? So, there's all kinds of teirutzim on it. The reason that the man is by by the house of either the husband, or the boy, one of them, the reason because when they pick it, really they pick whatever they they want to pick, when they get home... Right, there always came out enough for every member of the family, whether you picked little or you picked a lot. Whatever he took, you put it in home... You put it at home, and it turned out, you checked how much you had for all the members of the family. Aha. So this would show, bichlal this would show if a woman chas veshalom was mezaneh, and the child was not her husband's, this was a problem. I mean, yeah, the man would show that really if she belongs to... How would the man show that? You didn't find the man? No, no. They came and collected, they collected it, and they brought it home, they put it away. No matter If they had five members in the family, you would

have five omers. If you have six members, you'd have six omers. So if this is not a member of his family, if really to one child was born because she was mezaneh... Son of a different man, so he's a child of that guy. He'd find only four omer. Would find four. Yeah, and that guy would find six. You'd have to go to the beit din right away because it would rot, and it's only It rot Next day would be gone. Oh, you'd figure that out. What happens if they're away from home? Huh? If she If she is away from home, she's staying somewhere else or Where is somewhere else? It was in a מדבר, where would they go? I guess they have I thought you said it has to be at home. Yeah, home or I mean they knew where she went. I mean it doesn't matter. Well, how come it's not done that didn't want them all to say פרשת המן. It's because the Alter Rebbe's Siddur, he didn't put it in. Right, but it's not it's just But you know the Satmar Rebbe's vort? He said that saying פרשת המן is a segulah for parnasah, but it's only good till eight o'clock in the morning. From eight o'clock, you gotta work. He said from eight o'clock in the morning it's no segulah anymore.