Sotah 4a

וְכַמָּה שִׁיעוּר סְתִירָה? כְּדֵי טוּמְאָה, כְּדֵי בִיאָה, כְּדֵי הַעֲרָאָה.

The baraita clarifies: And what is the measure of seclusion, i.e., how is the seclusion of a sota defined? The measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform intercourse, which is equivalent to the time needed to perform the initial stage of intercourse.

כְּדֵי הַקָּפַת דֶּקֶל, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי אֱלִיעֶזֶר אוֹמֵר: כְּדֵי מְזִיגַת הַכּוֹס. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּדֵי לִשְׁתּוֹתוֹ.

The baraita quotes several practical examples of this period of time. This is equivalent to the time needed for circling a palm tree; this is the statement of Rabbi Yishmael. Rabbi Eliezer says: This is equivalent to the time needed for mixing a cup of wine with water, with the total volume of a quarter- log . Rabbi Yehoshua says: This is equivalent to the time needed to drink that cup of wine.

בֶּן עַזַּאי אוֹמֵר: כְּדֵי לִצְלוֹת בֵּיצָה. רַבִּי עֲקִיבָא אוֹמֵר: כְּדֵי לְגוֹמְעָהּ. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר: כְּדֵי לִגְמוֹעַ שָׁלֹשׁ בֵּיצִים זוֹ אַחַר זוֹ. רַבִּי אֶלְעָזָר בֶּן יִרְמְיָה אוֹמֵר: כְּדֵי לִקְשׁוֹר גַּרְדִּי נִימָא.

The baraita quotes several more examples. Ben Azzai says: This is equivalent to the time needed to roast an egg. Rabbi Akiva says: This is equivalent to the time needed to swallow it. Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow three eggs one after another. Rabbi Elazar ben Yirmeya says: This is equivalent to the time needed for a weaver [ gardi ] to tie a string [ nima ].

חָנִין בֶּן פִּנְחָס אוֹמֵר: כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ לְתוֹךְ פִּיהָ לִיטּוֹל קֵיסָם. פְּלֵימוֹ אוֹמֵר: כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ לַסַּל לִיטּוֹל כִּכָּר. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר: ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״.

Ḥanin ben Pineḥas says: This is equivalent to the time that a woman may need to extend her hand into her mouth to remove a wood chip from between her teeth. The Sage Peleimu says: This is equivalent to the time that she may need to extend her hand into a basket in order to take a loaf of bread. He adds: Although there is no explicit proof from a verse for the matter, there is an allusion to the matter from the verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26).

וְכׇל הָנֵי לְמָה לִי?

The baraita stated that the measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform sexual intercourse, which is equivalent to the time needed to perform the initial stage of intercourse, and it added nine practical examples of that length of time. The Gemara asks: And why do I need all these times when one should have sufficed?

צְרִיכִי, דְּאִי תְּנָא כְּדֵי טוּמְאָה, הֲוָה אָמֵינָא: כְּדֵי טוּמְאָתָהּ וְאַרְצוּתָהּ, קָא מַשְׁמַע לַן כְּדֵי בִיאָה.

The Gemara answers: All three are necessary, as if the baraita taught only: Equivalent to the time needed for defilement, I would say that the measure is equivalent to the time for her defilement and her appeasement, i.e., the amount of time needed to convince her to engage in sexual intercourse. Therefore, the baraita teaches us that the measure is equivalent to the time needed to perform sexual intercourse alone.

וְאִי תְּנָא כְּדֵי בִיאָה, הֲוָה אָמֵינָא: כְּדֵי גְּמַר בִּיאָה, קָא מַשְׁמַע לַן כְּדֵי הַעֲרָאָה.

And if the baraita taught only: The measure of seclusion is equivalent to the time needed to perform sexual intercourse, I would say that the measure is equivalent to the time needed for the completion of the act of intercourse. Therefore, the baraita teaches us that the measure is equivalent to the time needed to perform the initial stage of intercourse.

וְאִי אַשְׁמְעִינַן כְּדֵי הַעֲרָאָה, הֲוָה אָמֵינָא: כְּדֵי הַעֲרָאָה וְאַרְצוּתָהּ, קָא מַשְׁמַע לַן כְּדֵי טוּמְאָה. וְכַמָּה כְּדֵי [הַעֲרָאָה] — כְּדֵי הַקָּפַת דֶּקֶל.

And if the baraita taught only: The measure of seclusion is equivalent to the time needed to perform the initial stage of intercourse, I would say that the measure is equivalent to the time needed to perform the initial stage of intercourse and her appeasement. Therefore, the baraita teaches us that the measure is equivalent to the time needed for defilement, which does not include appeasement. The baraita concludes by offering a practical measure: And what is the measure of the equivalent amount of time needed to perform the initial stage of intercourse? It is equivalent to the time needed for circling a palm tree. Other Sages then offered their own practical examples.

וּרְמִינְהִי ״וְנִסְתְּרָה״, וְכַמָּה שִׁיעוּר סְתִירָה לֹא שָׁמַעְנוּ. כְּשֶׁהוּא אוֹמֵר ״וְהִיא נִטְמָאָה״, הֱוֵי אוֹמֵר — כְּדֵי טוּמְאָה, כְּדֵי בִיאָה, כְּדֵי הַעֲרָאָה, כְּדֵי חֲזָרַת דֶּקֶל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר.

And the Gemara raises a contradiction from a different baraita ( Tosefta 1:2): The verse states: “And she was defiled secretly” (Numbers 5:13), and we have not heard what is the measure of seclusion. When it says in that verse: “And she was defiled secretly,” you must say that the measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform sexual intercourse, which is equivalent to the time needed to perform the initial stage of intercourse, which is equivalent to the time needed for the returning of a palm tree; this is the statement of Rabbi Eliezer.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּדֵי מְזִיגַת הַכּוֹס. בֶּן עַזַּאי אוֹמֵר: כְּדֵי לִשְׁתּוֹתוֹ. רַבִּי עֲקִיבָא אוֹמֵר: כְּדֵי לִצְלוֹת בֵּיצָה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר: כְּדֵי לְגוֹמְעָהּ.

The baraita continues: Rabbi Yehoshua says: This is equivalent to the time needed for mixing a cup of wine with water, with the total volume of a quarter- log . Ben Azzai says: This is equivalent to the time needed to drink that cup of wine. Rabbi Akiva says: This is equivalent to the time needed to roast an egg. Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow it.

קָא סָלְקָא דַּעְתִּין: הַיְינוּ הַקָּפַת דֶּקֶל, הַיְינוּ חֲזָרַת דֶּקֶל. הָתָם אָמַר רַבִּי יִשְׁמָעֵאל: כְּדֵי הַקָּפַת דֶּקֶל, וּפְלִיג רַבִּי אֱלִיעֶזֶר עֲלֵיהּ. הָכָא אָמַר רַבִּי אֱלִיעֶזֶר כְּדֵי חֲזָרַת דֶּקֶל!

The Gemara now addresses several contradictions between this baraita and the one quoted earlier. The Gemara first comments: It might enter our mind to say that circling a palm tree is the same as the returning of a palm tree. The Gemara asks: There, in the first baraita , Rabbi Yishmael says it is equivalent to the time needed for circling a palm tree and Rabbi Eliezer disagreed with him, while here, in the second baraita , Rabbi Eliezer himself says it is equivalent to the time needed for the returning of a palm tree; doesn’t this contradict what he stated in the previous baraita ?

אָמַר אַבָּיֵי: הַקָּפָה בָּרֶגֶל, חֲזָרָה בָּרוּחַ.

To resolve this contradiction, Abaye says: These measures are not the same, as circling is referring to the amount of time it takes for one to circle a palm tree by foot, and returning is referring to the amount of time it takes for a palm branch blown by the wind to revert to its prior position.

בָּעֵי רַב אָשֵׁי: חֲזָרָה בָּרוּחַ כִּי הֵיכִי דְּאָזֵיל וַהֲדַר אָתֵי, אוֹ דִילְמָא כִּי הֵיכִי דְּאָזֵיל וְאָתֵי וַהֲדַר קָאֵי בְּדוּכְתֵּיהּ. תֵּיקוּ.

Rav Ashi asks: This returning of the palm branch by the wind, is this the time only so that it goes forward with the wind and returns to its place one time, not including the time it is still moving back and forth due to the wind? Or perhaps it is the time so that it goes forward with the wind and comes back and returns until it settles in its place. The Gemara states: The question shall stand unresolved.

הָתָם אָמַר רַבִּי אֱלִיעֶזֶר: כְּדֵי מְזִיגַת הַכּוֹס, הָכָא: כְּדֵי חֲזָרַת דֶּקֶל! אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא.

The Gemara presents another contradiction. There, in the first baraita , Rabbi Eliezer says: This is equivalent to the time needed for pouring a cup of wine. Here, in the second baraita , he says: This is equivalent to the time needed for the returning of a palm tree. The Gemara answers: This and that are one, i.e., the same, measure.

הָתָם אָמַר רַבִּי יְהוֹשֻׁעַ: כְּדֵי לִשְׁתּוֹתוֹ, הָכָא אָמַר: כְּדֵי מְזִיגַת הַכּוֹס! אֵימָא כְּדֵי לִמְזוֹג וְלִשְׁתּוֹת. וְלֵימָא: אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא! אִם כֵּן, הַיְינוּ רַבִּי אֱלִיעֶזֶר.

The Gemara presents another contradiction. There, in the first baraita , Rabbi Yehoshua says: This is equivalent to the time needed for drinking a cup of wine. Here, in the second baraita , he says: This is equivalent to the time needed for mixing a cup of wine. The Gemara answers: Say that he requires both together, i.e., he requires an amount of time equivalent to the time needed to both mix and drink a cup of wine. The Gemara asks: Instead of combining the measures, why not let us say that this and that are one measure? The Gemara answers: If so, this is the same as the opinion of Rabbi Eliezer in the first baraita , with whom Rabbi Yehoshua disagrees.

הָתָם אָמַר בֶּן עַזַּאי: כְּדֵי לִצְלוֹת בֵּיצָה, הָכָא אָמַר: כְּדֵי לִשְׁתּוֹתוֹ. אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא.

The Gemara presents another contradiction. There, in the first baraita , ben Azzai says: This is equivalent to the time needed to roast an egg. Here, in the second baraita , he says: This is equivalent to the time needed to drink a cup of wine. The Gemara answers: This and that are one measure.

הָתָם אָמַר רַבִּי עֲקִיבָא: כְּדֵי לְגוֹמְעָהּ, הָכָא אָמַר: כְּדֵי לִצְלוֹת בֵּיצָה! אֵימָא כְּדֵי לִצְלוֹת בֵּיצָה וּלְגוֹמְעָהּ. וְלֵימָא: אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא! אִם כֵּן, הַיְינוּ בֶּן עַזַּאי.

The Gemara presents another contradiction. There, in the first baraita , Rabbi Akiva says: This is equivalent to the time needed to swallow an egg. Here, in the second baraita , he says: This is equivalent to the time needed to roast an egg. The Gemara answers: Say that he requires both together, i.e., he requires an amount of time equivalent to the time needed to roast an egg and to swallow it. The Gemara asks: Instead of combining the measures, why not let us say that this and that are one measure? The Gemara answers: If so, this is the same as the opinion of ben Azzai in the first baraita , with whom Rabbi Akiva disagrees.

הָתָם אָמַר רַבִּי יְהוּדָה בֶּן בְּתֵירָא: כְּדֵי לִגְמוֹעַ שָׁלֹשׁ בֵּיצִים זוֹ אַחַר זוֹ, הָכָא אָמַר: כְּדֵי לְגוֹמְעָהּ! לִדְבָרָיו דְּרַבִּי עֲקִיבָא קָאָמַר, דְּקָאָמַר מְשַׁעֲרִין בִּצְלִיאָה וּבִגְמִיעָה: אֵימָא שִׁיעוּר גְּמִיעָה לְחוֹדַהּ כְּדֵי לִגְמֹעַ שָׁלֹשׁ בֵּיצִים זוֹ אַחַר זוֹ, דְּהַיְינוּ צְלִיאָה וּגְמִיעָה.

The Gemara presents another contradiction. There, in the first baraita , Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow three eggs one after another. Here, in the second baraita , he says: This is equivalent to the time needed to swallow an egg, meaning one egg. The Gemara answers: In the first baraita , he did not state his own opinion, but stated his opinion in accordance with the statement of Rabbi Akiva, who stated that one measures according to the time needed for roasting and swallowing. Rabbi Yehuda responded: Say instead the measure of the time needed for swallowing alone, i.e., an amount of time equivalent to the time needed to swallow three eggs one after another, which is equal to the amount of time necessary for roasting and swallowing, and therefore Rabbi Akiva would not need to include roasting in the measurement.

רַבִּי אֶלְעָזָר בֶּן יִרְמְיָה אוֹמֵר: כְּדֵי שֶׁיִּקְשׁוֹר גַּרְדִּי נִימָא. בָּעֵי רַב אָשֵׁי: דִּמְרַחַק, אוֹ דִּמְקָרַב? תֵּיקוּ.

The Gemara discusses an opinion cited in the first baraita . Rabbi Elazar ben Yirmeya says: This is equivalent to the time needed for a weaver to tie a string. Rav Ashi asks: Is this speaking of where the ends of the string to be tied are far apart from each other, or is it speaking of where they are near to each other? The Gemara states: The question shall stand unresolved.

חָנִין בֶּן פִּנְחָס אוֹמֵר: כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ לְתוֹךְ פִּיהָ לִיטּוֹל קֵיסָם. בָּעֵי רַב אָשֵׁי: דִּמְהַדַּק אוֹ דְּלָא מְהַדַּק? תֵּיקוּ.

The Gemara discusses another opinion cited in the first baraita . Ḥanin ben Pineḥas says: This is equivalent to the time that a woman may need to extend her hand into her mouth to remove a wood chip from between her teeth. Rav Ashi asks: Is this speaking of a case where the wood chip is stuck between her teeth, or is it speaking of a case where it is not stuck? The Gemara states: The question shall stand unresolved.

פְּלֵימוֹ אוֹמֵר: כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ לַסַּל לִיטּוֹל כִּכָּר. בָּעֵי רַב אָשֵׁי: דִּמְהַדַּק אוֹ דְּלָא מְהַדַּק? בְּחַדְתָּא אוֹ בְּעַתִּיקָא? בְּחַמִּימָא אוֹ בְּקָרִירָא?

The Gemara discusses another opinion cited in the first baraita . Peleimu says: This is equivalent to the time that a woman may need to extend her hand into a basket in order to take a loaf of bread. Rav Ashi asks: Is this speaking of an occasion where the loaf adheres to the basket, or is it speaking of a case where it does not adhere? Is this speaking of a case where the basket is new, whereby the tips of the shoots forming the basket might restrain the loaf, or this speaking of where the basket is old and smooth, enabling easy removal? Is this speaking of a case where the loaf is hot and therefore softer and may adhere to the basket, or is this speaking of a case where the loaf is cold and easily removed?