Sotah 21a

הֵן תֶּהֱוֵי אַרְכָא לִשְׁלֵוְתָךְ״, וּכְתִיב: ״כֹּלָּא מְטָא עַל נְבוּכַדְנֶצַּר מַלְכָּא״, וּכְתִיב: ״לִקְצָת יַרְחִין תְּרֵי עֲשַׂר״!

and then there shall be an extension to your tranquility” (Daniel 4:24). And it is written: “All this came upon King Nebuchadnezzar” (Daniel 4:25), and it is written in the following verse that this occurred: “At the end of twelve months” (Daniel 4:26). None of the opinions in the baraita are in accordance with the mishna’s statement that merit can delay punishment for up to three years.

לְעוֹלָם רַבִּי יִשְׁמָעֵאל, וְאַשְׁכַּח קְרָא דְּאָמַר וְתָנֵי, דִּכְתִיב: ״כֹּה אָמַר ה׳ עַל שְׁלֹשָׁה פִּשְׁעֵי אֱדוֹם״,

The Gemara answers: Actually, the mishna is in accordance with the opinion of Rabbi Yishmael, who states that merit delays punishment for one year, and he found a verse which states and repeats the possibility that punishment can be delayed, indicating that merit can delay punishment up to three times, as it is written: “Thus says the Lord: For three transgressions of Edom, yes, but for four, I will not reverse it” (Amos 1:11). Punishment can therefore be delayed for three consecutive periods of one year.

וּמַאי אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר? דִּלְמָא שָׁאנֵי גּוֹיִם, דְּלָא מִפְּקִיד דִּינָא עֲלַיְיהוּ.

The Gemara asks: And what does Rabbi Yishmael mean by stating: Although there is no explicit proof for the concept of merit delaying punishment for twelve months, there is an allusion to the concept? The verses he cites state explicitly that punishment can be delayed for twelve months. The Gemara answers: The proof is not explicit, as perhaps gentiles are different, as swift judgment is not administered upon them as readily as it is upon the Jewish people, with whom God is more precise in executing judgment.

וְיֵשׁ זְכוּת תּוֹלָה שָׁלֹשׁ שָׁנִים כּוּ׳. זְכוּת דְּמַאי? אִילֵּימָא זְכוּת דְּתוֹרָה — הָא אֵינָהּ מְצֻווָה וְעוֹשָׂה הִיא! אֶלָּא זְכוּת דְּמִצְוָה.

§ The mishna states: And there is a merit that delays punishment for three years. The Gemara asks: Which merit can delay the punishment of a sota ? If we say it is the merit of the Torah that she has studied; but a woman who studies Torah is one who is not commanded to do so and performs a mitzva, whose reward is less than that of one who is obligated? Therefore, it would be insufficient to suspend her punishment. Rather, perhaps it is the merit of a mitzva that she performed.

זְכוּת דְּמִצְוָה מִי מַגְּנָא כּוּלֵּי הַאי? וְהָתַנְיָא: אֶת זוֹ דָּרַשׁ רַבִּי מְנַחֵם בַּר יוֹסֵי: ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר״, תָּלָה הַכָּתוּב אֶת הַמִּצְוָה בְּנֵר, וְאֶת הַתּוֹרָה בְּאוֹר. אֶת הַמִּצְוָה בְּנֵר, לוֹמַר לָךְ: מָה נֵר אֵינָהּ מְגִינָּה אֶלָּא לְפִי שָׁעָה — אַף מִצְוָה אֵינָהּ מְגִינָּה אֶלָּא לְפִי שָׁעָה.

The Gemara asks: Does the merit of a mitzva protect one so much as to delay her punishment? But isn’t it taught in a baraita : Rabbi Menaḥem bar Yosei interpreted this verse homiletically: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). The verse associates the mitzva with a lamp and the Torah with the light of the sun. The mitzva is associated with a lamp in order to say to you: Just as a lamp does not protect one by its light extensively but only temporarily, while the lamp is in one’s hand, so too, a mitzva protects one only temporarily, i.e., while one is performing the mitzva.

וְאֶת הַתּוֹרָה בְּאוֹר, לוֹמַר לָךְ: מָה אוֹר מֵגֵין לָעוֹלָם, אַף תּוֹרָה מְגִינָּה לָעוֹלָם. וְאוֹמֵר: ״בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ וְגוֹ׳״. ״בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ״ — זֶה הָעוֹלָם הַזֶּה. ״בְּשָׁכְבְּךָ תִּשְׁמוֹר עָלֶיךָ״ — זוֹ מִיתָה. ״וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ״ — לֶעָתִיד לָבֹא.

And the Torah is associated with light in order to say to you: Just as the light of the sun protects one forever, so too, the Torah one studies protects one forever; and it states in the previous verse with regard to the Torah: “When you walk, it shall lead you; when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: “When you walk, it shall lead you”; this is referring to when one is in this world. “When you lie down, it shall watch over you”; this is referring to the time of death, when one lies in his grave. “And when you awake, it shall talk with you”; this is referring to the time to come after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.

מָשָׁל לְאָדָם שֶׁהָיָה מְהַלֵּךְ בְּאִישׁוֹן לַיְלָה וַאֲפֵילָה, וּמִתְיָירֵא מִן הַקּוֹצִים וּמִן הַפְּחָתִים וּמִן הַבַּרְקָנִים, וּמֵחַיָּה רָעָה וּמִן הַלִּסְטִין, וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מְהַלֵּךְ.

This can be illustrated by a parable, as it is comparable to a man who is walking in the blackness of night and the darkness, and he is afraid of the thorns, and of the pits, and of the thistles, which he cannot see due to the darkness. And he is also afraid of the wild animals and of the bandits that lurk at night, and he does not know which way he is walking.

נִזְדַּמְּנָה לוֹ אֲבוּקָה שֶׁל אוּר — נִיצַּל מִן הַקּוֹצִים וּמִן הַפְּחָתִים וּמִן הַבַּרְקָנִים, וַעֲדַיִין מִתְיָירֵא מֵחַיָּה רָעָה וּמִן הַלִּיסְטִין, וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מְהַלֵּךְ. כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר — נִיצַּל מֵחַיָּה רָעָה וּמִן הַלִּיסְטִין, וַעֲדַיִין אֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ מְהַלֵּךְ. הִגִּיעַ לְפָרָשַׁת דְּרָכִים — נִיצַּל מִכּוּלָּם.

If a torch of fire comes his way, which is analogous to a mitzva, he is safe from the thorns and from the pits and from the thistles, but he is still afraid of the wild animals and of the bandits, and still does not know which way he is walking. Once the light of dawn rises, which is analogous to Torah study, he is safe from the wild animals and from the bandits, which no longer roam the roads, but he still does not know which way he is walking. If he arrives at a crossroads and recognizes the way, he is saved from all of them.

דָּבָר אַחֵר: עֲבֵירָה מְכַבָּה מִצְוָה, וְאֵין עֲבֵירָה מְכַבָּה תּוֹרָה, שֶׁנֶּאֱמַר: ״מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה״.

Alternatively, the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that a transgression extinguishes the merit of a mitzva one performed, but a transgression does not extinguish the merit of the Torah one studied, as it is stated: “Many waters cannot extinguish the love, neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the baraita that the merit of performing a mitzva is insufficient to suspend punishment.

אָמַר רַב יוֹסֵף: מִצְוָה, בְּעִידָּנָא דְּעָסֵיק בָּהּ — מַגְּנָא וּמַצְּלָא, בְּעִידָּנָא דְּלָא עָסֵיק בָּהּ — אַגּוֹנֵי מַגְּנָא, אַצּוֹלֵי לָא מַצְּלָא. תּוֹרָה, בֵּין בְּעִידָּנָא דְּעָסֵיק בָּהּ וּבֵין בְּעִידָּנָא דְּלָא עָסֵיק בָּהּ — מַגְּנָא וּמַצְּלָא.

Rav Yosef said that with regard to a mitzva, at the time when one is engaged in its performance it protects one from misfortune and saves one from the evil inclination; at the time when one is not engaged in its performance, it protects one from misfortune but it does not save one from the evil inclination. With regard to Torah study, both at the time when one is engaged in it and at the time when one is not engaged in it, it protects one from misfortune and saves one from the evil inclination. Therefore, the merit of the woman’s mitzvot does protect her from misfortune and delay her punishment.

מַתְקֵיף לַהּ רַבָּה: אֶלָּא מֵעַתָּה, דּוֹאֵג וַאֲחִיתוֹפֶל מִי לָא עָסְקִי בְּתוֹרָה? אַמַּאי לָא הֵגֵינָּה עֲלַיְיהוּ? אֶלָּא אָמַר רָבָא: תּוֹרָה בְּעִידָּנָא דְּעָסֵיק בָּהּ — מַגְּנָא וּמַצְּלָא, בְּעִידָּנָא דְּלָא עָסֵיק בָּהּ — אַגּוֹנֵי מַגְּנָא, אַצּוֹלֵי לָא מַצְּלָא. מִצְוָה, בֵּין בְּעִידָּנָא דְּעָסֵיק בָּהּ בֵּין בְּעִידָּנָא דְּלָא עָסֵיק בָּהּ — אַגּוֹנֵי מַגְּנָא, אַצּוֹלֵי לָא מַצְּלָא.

Rabba objects to this explanation: If that is so, then with regard to Doeg (see I Samuel, chapters 21–22) and Ahithophel (see II Samuel, chapter 16), who were both wise scholars despite their wickedness, did they not engage in the study of Torah? Why did it not protect them from sinning? Rather, Rava said: With regard to Torah study, at the time when one is engaged in it, it protects and saves; at the time when one is not engaged in it, it protects one from misfortune but it does not save one from the evil inclination. With regard to a mitzva, both at the time when one is engaged in its performance and at the time when one is not engaged in its performance, it protects one from misfortune but it does not save one from the evil inclination.

רָבִינָא אָמַר: לְעוֹלָם זְכוּת תּוֹרָה, וּדְקָאָמְרַתְּ אֵינָהּ מְצֻווָה וְעוֹשָׂה נְהִי דִּפַּקּוֹדֵי לָא מִפַּקְּדָא, בְּאַגְרָא דְּמַקְרְיָן וּמַתְנְיָין בְּנַיְיהוּ וְנָטְרָן לְהוּ לְגַבְרַיְיהוּ עַד דְּאָתוּ מִבֵּי מִדְרְשָׁא, מִי לָא פָּלְגָאן בַּהֲדַיְיהוּ?

Ravina said: Actually, the merit that delays the punishment of the sota is the merit of Torah study, and with regard to that which you say, i.e., that she is not commanded to do so and performs a mitzva, the mishna is not referring to the merit of her own Torah study. Granted, she is not commanded to study Torah herself; however, in reward for causing their sons to read the Written Torah and to learn the Mishna, and for waiting for their husbands until they come home from the study hall, don’t they share the reward with their sons and husbands? Therefore, if the sota enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.

מַאי פָּרָשַׁת דְּרָכִים? אָמַר רַב חִסְדָּא: זֶה תַּלְמִיד חָכָם וְיוֹם מִיתָה. רַב נַחְמָן בַּר יִצְחָק אָמַר: זֶה תַּלְמִיד חָכָם וְיִרְאַת חֵטְא. מָר זוּטְרָא אָמַר: זֶה תַּלְמִיד חָכָם דְּסָלְקָא לֵיהּ שְׁמַעְתָּתָא אַלִּיבָּא דְהִלְכְתָא.

With regard to the aforementioned parable, the Gemara asks: What is the meaning of the crossroads, which provide clarity? Rav Ḥisda says: This is referring to a Torah scholar and his day of death. Due to his continued commitment to the Torah, when the time comes for him to die, it is clear to him that he will go to the place of his eternal reward. Rav Naḥman bar Yitzḥak says: This is a Torah scholar who has also acquired fear of sin, as his fear of sin guides him to the correct understanding of the Torah. Mar Zutra says: This is a Torah scholar who reaches conclusions from his discussion in accordance with the halakha , as that is an indication that he is following the right path.

דָּבָר אַחֵר: עֲבֵירָה מְכַבָּה מִצְוָה, וְאֵין עֲבֵירָה מְכַבָּה תּוֹרָה. אָמַר רַב יוֹסֵף: דַּרְשֵׁיהּ רַבִּי מְנַחֵם בַּר יוֹסֵי לְהַאי קְרָא כִּי סִינַי, וְאִילְמָלֵא דַּרְשׁוּהּ דּוֹאֵג וַאֲחִיתוֹפֶל הָכִי לָא רְדַפוּ בָּתַר דָּוִד, דִּכְתִיב: ״לֵאמֹר אֱלֹהִים עֲזָבוֹ וְגוֹ׳״.

The baraita states: Alternatively: A transgression extinguishes the merit of a mitzva, but a transgression does not extinguish the merit of the Torah. Rav Yosef says: Rabbi Menaḥem bar Yosei interpreted this verse as it was given on Mount Sinai, and had Doeg and Ahithophel only interpreted it in this way they would not have pursued David, as it is written: “For my enemies speak concerning me…saying, God has forsaken him; pursue and take him, for there is none to deliver” (Psalms 71:10–11). Doeg and Ahithophel incorrectly thought that since David had sinned, his sins had extinguished his merits and God had forsaken him.

מַאי דְּרוּשׁ — ״וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְגוֹ׳״, וְהֵן אֵינָן יוֹדְעִין שֶׁעֲבֵירָה מְכַבָּה מִצְוָה, וְאֵין עֲבֵירָה מְכַבָּה תּוֹרָה.

The Gemara asks: What verse did Doeg and Ahithophel interpret incorrectly, causing them to err? They interpreted this verse: “For the Lord your God walks in the midst of your camp…to give up your enemies before you… that He see no licentious matter in you, and turn away from you” (Deuteronomy 23:15), to indicate that God turns away from one who engaged in forbidden relations, and since David had sinned with Bathsheba God must have turned away from him. But they did not know that a transgression extinguishes the merit of a mitzva, but a transgression does not extinguish the merit of the Torah.

מַאי ״בּוֹז יָבוּזוּ לוֹ״? אָמַר עוּלָּא: לָא כְּשִׁמְעוֹן אֲחִי עֲזַרְיָה, וְלָא כְּרַבִּי יוֹחָנָן דְּבֵי נְשִׂיאָה,

The Gemara interprets the continuation of the verse cited by the baraita with regard to Torah study: What is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, he would utterly be condemned” (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. Ulla says: The verse is not speaking of individuals like Shimon, brother of Azarya, whose brother Azarya supported him and enabled him to study Torah. And it is not speaking of individuals like Rabbi Yoḥanan of the house of the Nasi , whom the Nasi supported so that he could study Torah.

אֶלָּא כְּהִלֵּל וְשֶׁבְנָא. דְּכִי אֲתָא רַב דִּימִי, אָמַר: הִלֵּל וְשֶׁבְנָא אַחֵי הֲווֹ. הִלֵּל עֲסַק בַּתּוֹרָה, שֶׁבְנָא עֲבַד עִיסְקָא. לְסוֹף, אֲמַר לֵיהּ: תָּא נַעֲרוֹב וְלִיפְלוֹג! יָצְתָה בַּת קוֹל וְאָמְרָה: ״אִם יִתֵּן אִישׁ אֶת כׇּל הוֹן בֵּיתוֹ וְגוֹ׳״.

Rather, it is speaking of individuals like Hillel and Shevna, as when Rav Dimi came to Babylonia he said: Hillel and Shevna were brothers; Hillel engaged in Torah study and remained impoverished, whereas Shevna entered into a business venture and became wealthy. In the end, Shevna said to Hillel: Come, let us join our wealth together and divide it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request a Divine Voice issued forth and said: “If a man would give all the fortune of his house for love, he would utterly be condemned” (Song of Songs 8:7).