here we are in the middle of דרשנ'ינג, the Gemara is דרשנ'ינג פסוקים. We דרשנ'ד this pasuk, that Now we're דרשנ'ינג another pasuk in the middle of ס״ה. The pasuk says: ״ונחש עפר לחמו״. A snake, his bread is sand, 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, he eats sand, sand is the best thing, he could eat the best, 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 way of Hashem. 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 is 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, goes down to the ground, מזונותיו עמו, he has food. So, lichorah the Eibershter wanted to curse him, he should have cursed him all the way, he should have hard have a hard time. In the curse ligt a gute zach. קילל את כנען, cursed Canaan, what did he make him, into a eved, it's a curse. אוכל מה שרבו אוכל, he always has food. Cause his master always has food, so his master gives him what he 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, now even if he curses, he's not like a person, a curse and goes all the way to the end, he leaves some good things. Yeah, but it's the koach of the Eibershter. Right. The pasuk

says that the Yidden complained in the midbar: ״זכרנו את הדגה אשר נאכל במצרים חנם״, we remember the fish, we complain against the mann, we only have מן, ״בלתי אל המן עינינו״, only mann, we remember the fish that we ate in Mitzrayim for free. So, Rav uShmuel, there's an argument between Rav uShmuel in peshat. חד אמר, one says dagim. 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 against the 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. The Gemara explains both peshatim. מאן דאמר דגים, the one that says it means pashut fish, דכתיב it says ״נאכל״, it says we remember 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 chinam 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 chinam. On the other hand, the word נאכל, eating, fits more to fish than to עריות. Then the Gemara continues: ולמאן דאמר עריות, הכתיב נאכל? So now let's understand, the one that says it means עריות, how does he answer the peshat that it says for eating? The Gemara says, לישנא מעליא נקט. It's a special lashon, a lashon nekiyah, 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 אכלה ומחתה פיה ואמרה לא פעלתי און״. That's the derech of a woman who's committed adultery, she eats and wipes her mouth and she says, 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? Mishlei. Mishlei, there's a mareh makom here. So this is a mashal, so sometimes the Torah uses the lashon of a mashal. So m'meila it says אשר נאכל, we ate the fish, doesn't mean the fish, according to this pshat, doesn't mean I ate, עריות, and we had the the the relations. Then the Gemara goes the other way: בשלמא למאן דאמר עריות, היינו דכתיב חנם. M'meila, if it's עריות, that's what it says חנם, we ate for free because for עריות, they didn't have to pay. אלא למאן דאמר דגים, מאי חנם? But they had fish, what kind of חנם is it? They ate it for free? So the Gemara answers, yeah. Punkt fish they used to get for free. דהוו משכחי ומייתי מהפקר, they would find fish and bring it from hefker. דאמר מר, like we learned, it says: כשישראל שואבין מים, when the Yidden were drawing water in מצרים, היה הקדוש ברוך הוא מזמן להם בתוך המים דגים קטנים. Takeh dem, der Eibershter made a nes that they would get a lot of fish. So the fish takeh they had for free. That's the only river they had was the Nilos that they had fish from. The only river in Mitzrayim was... From the river, from the river. Yeah. No, the nes that everyone got always. Yeah. And then the Gemara says: בשלמא למאן דאמר דגים, מילא 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 that now 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 is closed? They're closed to עריות. אלא למאן דאמר עריות, but if you say it's עריות... 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, when the Yidden were in Mitzrayim, they were מעין חתום. Their מעין, which their מעין refers to that ענין, so was 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: הנך 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 בני נח. 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 בן נח is allowed. So that they were into before. But they were still closed from those that were forbidden for them. Which were what? למשל, a daughter is mutar to a goy. That's why the famous kashya by, by, like, what's, the Ramban asks: what's the big problem, a goy is allowed to marry his daughter, if he is with his daughter? The answer is it's not nice, it's this, whatever. So they're very, there's six, they're only, yeah, daughter, a daughter. A goy, yeah. So they're only six עריות, very few. אשת איש is the main one, and then you have a זכר, and an animal, and then what do you have? A mother. There's six, which are... So we just learned it not long ago. What about a בתולה? A sister. What about a בתולה? A sister or a... a גויה, or an aunt, or a grandmother. I forgot already, but there's six, only six עריות. So that's what the Gemara, the פסוק means. That those that were asur they kept, מעין חתום, but the rest they didn't. That's a locked garden because of an אשת איש and a בתולה? Not a בתולה, why a בתולה? What could do a בתולה? No, it's not a בתולה. It was talking about עריות, the relatives which are asur, besides אשת איש. אשת איש is asur to a גוי 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 the, what the פסוק says there: וישמע משה את העם בכה למשפחתיו, that when יידן complained, Moshe heard the יידן crying to the families. What does it mean families? על עסקי משפחות שנאסרו להם, רש״י brings down. It means they were crying about the families, now there's new family members that became אסור to them! They were crying. And the פסוק 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 takeh דגים. בפועל they had cried about the עריות also! They had both problems. And this פסוק refers to the עריות that they complained about. Did they have, they were 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, they couldn't marry. 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. He technically didn't stay with her for 40 years. Well, the, okay, Rashi says גירשה, he divorced her, but he was allowed. Because it was על דרך like it says, על דרך like it says in the Gemara in Yevamos, if a Kohen Gadol gives Kiddushin to an almanah, he wasn't a Kohen Gadol yet, he gave Kiddushin to an almanah, and then he was נתמנה, he became a Kohen Gadol, so he's allowed to continue, he's allowed to give her nissuin, because he took her בהיתר. So even though now the matzav is that it's assur, but he's allowed to. Same thing here, what the Yidden took before Matan Torah, they were allowed to continue. She is considered a giyores? Tzipporah? Huh? All the Yidden were gerim! All the Yidden were gerim, so she went through gerut with everyone else, a ger too. She wasn't, a Midyanit can marry, and from Midyan is even a giyores, isn't a giyores? A goy avadei nisht. Then they said they remembered the Huh? Just a second. Just to understand Rashi's peshat, the dag had to do with the mon, they complained about, they got the Yeah, so it's different פשט'ס. If they complain If the peshat is they complained about the fish, it was the mon. If they complained about the mishpacha, it has nothing to do with the mon. They said they remembered the קישואים, ואבטיחים, ואת החציר, ואת הבצלים, ואת השומים. What are they? Kishuim is melons, avatiach Watermelon. Watermelon. Chatzir is leeks, onions, betzalim, right? Shumim is is garlic. These are the things that they remembered, that they were complaining about. Why? So

Rav Ami and Rav Asi argued 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 mann. מן, טעם, והטעם. Aval these חמשת המינים לא טעמו טעמם. These five they couldn't. And the reason Rashi says is because these are things which are not good for a pregnant woman and for a nursing woman. Is the taste that bad? Huh? What if the taste makes them nauseous? So, ווייס איך, is, yeah, is according to this, even the taste not that. Not only is not this, that's this pshat. But חד אמר, one says a different pshat: 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 these חמשת המינים, טעם טעמם ולא ממשן, the texture wasn't there, it wasn't really like it. So according to this pshat, what's bad for a nursing woman is 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 mann, and the Eibershter said, \"You're complaining, והוא כזרע גד לבן, it's like the seed of a gad, white.\" Now,

what's a gad? גד is a certain is a is a gidul, is a coriander, it means zera, coriander seed. Now, coriander seed is not white. It's not white. Bleached? Huh? Bleached. No, no. So, explains, אמר Rav Asi, said Rav Asi, they're two separate things. It's not like a white seed of coriander, of of of gad, they're two inyanim. It was עגול כגידא, it was round like the seed of the of the גד, and לבן כמרגלית, it was white like a like a like a pearl. So, it was both two separate inyanim, not like we learn pshat pshat, 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 mann was so gevaldig, it was round. And if it'd be square, who could care? And if it's triangle, what the maalah is? And also the color was lavan. Nu, if it'd be green, who cares if it's green? So, definitely must be like that: round is a circle is in olam hazeh the only symbol for bli gevul, because there's no end. You can go on and on and on and on and on, no stop, there's no end. This mann, even coming lematah, it was it was רוחניותדיקע ענינים. So even when it came lematah, when the Yidden ate it as physical food, it remained with the quality of ruchniyut. So therefore, even in the גשמיותדיקע sense, it expressed the inyan of ein sof, of bli gvul. And white is also a color that's a גוון עצמי. All colors are specific. White is a גוון עצמי, that'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 bli gvul. Where do we see it? It's round and white. זאגט די Gemara ווייטער, תנו רבנן, רבנן learn, גד דומה לזרע פשתן בגבעולין. This גד, this the 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. Learning אגדתא. What's אגדה? המושכין ליבו של אדם. אגדה pulls the heart of a person. You learn, eppes, a shtikel tipe Gemara, tipe Tosafot, nu. People who have a geshmak in learning, it's fine, but it doesn't pull stam the heart of a person. אגדתא, that's what it is. Tales? Huh? Like stories, yeah, yeah. Some people call it, you're not allowed to use the word, but someone called it legend. Legends the English translation of one of the אגדתא of Ein Yaakov is \"Legends of the Talmud\". Not legends. The she'elah is if everything means kefshuto or everything has remezim. See, everything in halacha is kefshuto. In אגדתא, some things are not, so many, most things are, many things are. Okay. Vayter. תניא אידך, We learn another ברייתא.

גד, comes from the word magid. It would tell. שהיה מגיד להם לישראל. The man told the יידן אם בן תשע לראשון, אם בן ז' לאחרון. But a child who is a safek, 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 omer for every member of the family. So if the first husband got the omer extra, we know that that guy is his son. If the second husband got the omer 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 an omer as much as an adult? Huh? Why does a child need an omer as much as an adult? Because this omer 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 even 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 didn't leave it over. So they didn't need the DNA test, they had ruach hakodesh. Huh? It's not a ruach hakodesh, it was a gashmiyut, it was showed. And why לבן? לבן means שמלבין עונותיהם של ישראל, it whitens the aveirot of the Yidden. So was this brought a kaparah for the aveirot. Tanya, we learn a ברייתא, רבי יוסי אומר, רבי יוסי says: כשם שהנביא מגיד להם לישראל, just like the נביא would tell the יידן מה שבחורים ומה שבסדקים, things that are hidden, that no one knows, but the נביא 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 gives an example: שנים שבאו לפני משה לדין, two people came at a דין תורה to משה. זה אומר עבדי גנבת, this עבד is mine, you stole it. זה אומר מכרת מכרת 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's stolen. נמצא עומר בבית רבו שני, if the extra עומר was in the second one, בידוע שזה מכרו לו, that's why 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 kesubah. That's the klal: if a woman, if the din is that a woman has to get divorced, if it's her fault why, then she loses the kesubah. 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 kesubah. Was kesubah an enactment later by the Rabbanan? Well, depends according to who. In the kesubah you're right, every in the kesubah, if you remember the lashon of the kesubah, that the guy in the kesubah it says that I'm going to give you this and this amount דחזי ליכי מדאורייתא, חייב מן התורה. So it says in the kesubah that you're chayav to pay the כתובה מדאורייתא. What do we learn that? It says, that's the nusach of the kesubah. Yeah. And the Gemara says that the whole inyan of kesubah was established by the חכמים שלא תהא קלה בעיניו להוציאה, he shouldn't be able to divorce his wife. Tosafot קשיא. The ספרדים טאקע don't write the word דאורייתא in the kesubah. Doesn't say, מחייבנא לי, what I have to give you. So, but by us, we write by a בתולה מדאורייתא, by a divorcee this we write מדרבנן, but a בתולה is מדאורייתא, Tosafot asks. So obviously we pasken like the shita that it's מדאורייתא, Rabban Shimon ben Gamliel according to. In the kesubah we pasken like that, otherwise we don't. מדרבנן or they don't write nothing? They don't write anything. Yeah. Because there's no reason. By us, you're writing מדאורייתא because there's a chiluk: אמאל is מדאורייתא, אמאל is מדרבנן. If it's always מדרבנן, it's a big main she'eilah, how do you write mid'oraita? So there's all kinds of teirutzim on it.

The reason 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 is always came out enough for every member of the family, whether you picked a little or you picked a lot. Whatever you took, you put it at home You put it at home, and it turned out, you checked how much you have, 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 have five members in the family, you would have five omer's. If you have six members, you'd have six omer's. So if this is not a member of his family, if really one child was born because she was mezaneh Son of a different man, so he's the child of that guy. Would 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, and it's only The next day would be gone. Oh, you'd figure it out.

What happens if they're away from home? Huh? If she if she's away from home, she's staying somewhere else or Where somewhere else? It was in a מדבר. Where did they go? I guess, or if they have I thought you said it has to be at home. Yeah, your home or they knew where she went. I mean it doesn't matter. Well, how come it's not done? The one about to say פרשת המן, because in the Alter Rebbe's Siddur he didn't put it in. I mean, but it's not a Do you know the Satmar Rebbe's vort? What? He says, saying פרשת המן is a segulah for parnasah, but it's only good till 8:00 in the morning. From 8:00 you've got to work. He says, from 8:00 in the morning it's no segulah anymore.