Gmar chasima Tovah!
Bkvod Harav
On daf 38a in Kiddushin, the gemara explaina that from Moshe Rabbeinu petira, the yidden ate the manna from their vessels until they entered eretz yisrael
v'Hayu Mistapkin mi'Man she'B'Keilim Ad Shishah Asar b'Nisan
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1. How could they keep the manna overnight?
2. How did they have enough for those many days when the manna fell daily sufficient for only that day (sans Erev Shabbos)?
3. Even if they did keep it, it and perhaps more than a days worth fell on zayin Adar, wouldn't it have spoiled?
Thank you.
Daniel Sheinfil
Shalom R' Sheinfil,
Great to hear from you.
1. You are right that in Shemos 16:19 we are commanded not to leave the Mann over to the next morning. One is tempted to think, however, that this law only applies when there will be a new supply of Mann coming the next day. In our case, since the Mann was going to stop falling, there will ostensibly be no prohibition to leaving some over to the next day.
2. The simple understanding appears to be that it was by means of a miracle that the limited amount of Mann they must have possessed could have lasted 39 additional days from 7 Adar until 16 Nisan.
3. When it spoiled Shemos chapter 16, it was by divine miracle, because Hash-m didn't want them to eat on a subsequent day from the Mann supply gathered on the previous day. So, in our case, when Hash-m did want them to continue eating from their supply of Mann, he willed that it should not spoil the morning after.
Warmest regards,
Yishai Rasowsky
Shalom R' Sheinfil,
I just looked in the Mesivta volume of Kidushin 38, and I see that they cite commentaries who address your question.
1. Pardes Yosef (Shemos 16:25 DH b'Ohr ha'Chaim) cites Ambuha d'Sifrei (b'Haalosecha #23) based on the Safek of the Sefas Emes (brought in Chedvas Yaakov, Mahdura Tinyana, Siman 27) that there is no prohibition to leave over Mann that fell on Erev Shabbos. And according to Tosfos (Menachos 30a DH Mikan) Moshe Rabeinu passed away on Erev Shabbos. Therefore in this case they were allowed to leave it over.
2. Alternatively, he suggests, there is only a prohibition to leave over the Mann if it will be falling each subsequent day, the purpose being to test the people's Bitachon in Hash-m. Therefore after it stopped falling they were allowed to leave it over.
3. The Brisker Rav (Chidushei ha'Griz, Shemos 16:35) offers two answers. His first answer overlaps with the previous idea: Once the Mann stopped falling, the laws of the Mann ceased to apply. Therefore the last batch that fell was permitted to remain indefinitely.
4. His second answer is that the ordinary rule to not keep Mann until the next day was overridden in this case because here it was God's specific desire for them to leave it over.
5. In fact, on a related note, Pardes Yosef (Beshalach 16:16) says that the Torah's language limits the commandment to refrain from leaving over the Mann, and actually excludes the two cases where it was supposed to be left over, namely when Aharon was to preserve some as a Mishmeres (Shemos 16:33) and subsequent to the death of Moshe.
Chag Sameach!
Warmest regards,
Yishai Rasowsky
Shalom R' Sheinfil, Moadim l'Simchah
Rav Kornfeld kindly shared with me an article of his which adds much clarity and insight to this issue. I want to share the link with you.
https://www.dafyomi.co.il/parsha/parsha-prep/parshaprep2.04-beshalach.pdf
And allow me to summarize the main additional points from that piece which we did not discuss. (All the references and citations are included in that article.)
1. Even if the Jewish people were permitted to leave over the Manna on the day of Moshe Rabeinu's passing, it still remains to be explained how they would have known they were supposed to do so. Did they know, after all, that the Manna would cease falling after Moshe passed away? Maharil Diskin writes that because Moshe passed away on either Friday or Shabbos, only a single portion of Manna would have rained down that Friday, instead of the normal double portion. This allowed the Jewish people to conclude that no more Manna would fall in the future.
2. According to Ibn Ezra, the prohibition to leave over Manna only would apply if it a person was leaving it over
to eat the following day. The reason being, because that would have expressed a lack of trust in Hash-m. If, however, one left over Manna simply because he was not hungry, that would not have been prohibited.
3. Moreover, it can be expected that the Jewish people did in fact limit their eating and drinking on that day, as an act of mourning, since Moshe their teacher passed away.
4. According to the Brisker Rav's approach that leaving over the Manna was permitted through Nevuah, it means that the prohibition to leave over Manna
was canceled while Manna still remained in existence. Accordingly one can understand the Rambam who writes that the prohibition to leave over the Manna is a Mitzvah which is not operative for all time, even though the Rambam himself holds that a Mitzvah which for technical reasons cannot be performed in future generations is not necessarily classified as a Mitzvah which is not operative for all time. Here, the Pshat would be that since the Mitzvah was annulled while the Manna existed, therefore it would indeed be the case that the Mitzvah does not apply forever.
Warmest regards,
Yishai Rasowsky
Thank you so much and yasher koach!
I learned somewhere, apologies I don't have the source at the moment, that the yidden turned the manna from that last Erev Shabbos into ugos (challos/cakes).
The issur to keep the manna overnight was only in it's original form.
Once it was turned into ugos, there is no issur Linas halayla.
What do you think of that pshat?
Shalom R' Sheinfil!
It is a pleasure to hear from you. You are welcome, and I'm delighted to take part in the discussion with you.
I cannot definitively say that I see disproof for that new explanation you cited. Indeed, But I can tell you what may be two reasons why one might find it difficult to accept.
First, in logic, if the purpose of limiting the portions of Manna was to instill into the Bnei Yisrael the principle of Bitachon and that would should rely on Hash-m to provide us a new supply of food each day (see Shemos 16:32 and Devarim 8:2-3), then it would be unreasonable for the prohibition to not apply to food that had been baked or cooked, because saving such food would also exhibit a lack of Bitachon.
Secondly, in terms of what the Jewish people were instructed, it says in Shemos 16:23 that they should bake and cook on Friday whatever they would need for the next day which was Shabbos. (Of course, they had to prepare it on Friday because baking and cooking would be forbidden on Shabbos.) This was meant to illustrate that there was a special and unique Hashgachah that leftover food would remain intact only for the meals of Shabbos. As the Torah indicates (Shemos 16:24), by special divine providence, what they did not eat on Friday and rather left over for Shabbos, did not spoil the next morning on Shabbos. If, however, we were to assume that any Manna that was cooked or baked should remain intact to the subsequent day, then there would be nothing unique about this prepared food remaining intact for Shabbos. Therefore, it seems reasonable to assume that even prepared food would spoil the next morning.
Of course, if you have more thoughts about this I'll be happy to hear them.
Wishing you and yours good health and safety b'Ezras Hash-m,
Yishai Rasowsky
Bkvod haRav
In these trying, tragic times, may Hash-m protect us in the zechus of
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Refuah sheleimah to all those in need and rescue for all those captured, and nechama for all klal Yisroel bmiheirah vyamenu amen ken yehi ratzon.
Hash-m Yiracheim.
So, I was thinking that for motzei Shabbos, they would have needed to also have used what fell Erev Shabbos, meaning, that until the next falling of manna, the use of the most recent falling would still remain fresh and permitted to eat.
Likewise the last Erev/Shabbos of manna, since the manna stopped falling, the last manna would continue to be permitted.
Thank you.
Besuros Tovos
Kol Tuv
Shalom R' Sheinfil,
I appreciate what you wrote! May Hash-m save and protect Klal Yisrel.
I am just not yet fully understanding how it addresses the difficulty. Because even if they left over some Manna from Shabbos day to be eaten during the following nighttime (Motzaei Shabbos), still wouldn't the prohibition (Shemos 16:19) forbid them from leaving the food overnight until the next morning?
Warmest regards,
Yishai Rasowsky
Bkvod Harav
What I mean to highlight is that just as we are allowed to cook extra on yom Tov in case we want more later or perhaps guests arrive, so too the dor hamidbar would use the double portion fully and perhaps have leftover on motzei Shabbos.
Therefore, by the next morning since the manna stopped falling the leftover was now muttar and did not spoil.
Kol Tuv
Shalom R' Sheinfil,
Thank you for clarifying this point. I appreciate the perceptiveness in what you are saying. It sounds like the thrust of your answer is that they did not intentionally leave it over, but rather it happened to be excess food that was prepared but not eaten, and by divine providence the next morning it remained fresh and not spoiled because Hash-m wanted them to continue eating it in the following weeks. A wonderful insight! Yasher Koach!
Warmest regards,
Yishai Rasowsky