Jerusalem Talmud Sotah Chapter 1

הַמְקַנֵּא לְאִשְׁתּוֹ רִבִּי אֱלִיעֶזֶר אוֹמֵר מְקַנֵּא עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר מְקַנֵּא עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי שְׁנַיִם. הַמְקַנֵּא לְאִשְׁתּוֹ כול׳. כְּתִיב וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ וגו׳. שֶׁלֹּא יְקַנֵּא לָהּ לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ מִתּוּן. אֶלָּא מִתּוֹךְ דָּבָר שֶׁל אֵימָה. עָבַר וְקִינֵּא לָהּ בְּאֶחָד מִכָּל הַדְּבָרִים הַלָּלוּ. מַה אִיתְאֲמָרַת. לְמִצְוָה. לְעִיכּוּב. אִין תֵּימַר לְמִצְוָה. קִינּוּיוֹ קִינּוּי. אִין תֵּימַר לְעִיכּוּב. אֵין קִינּוּייוֹ קִינּוּי. אַתְיָיא כְהָדָא. כָּל מָקוֹם שֶׁנֶּאֱמַר חוּקָּה תּוֹרָה מְעַכֵּב. הַקִּינּוּי. רִבִּי יהוֹשֻׁעַ אָמַר בְּשֵׁם רִבִּי לִיעֶזֶר. חוֹבָה. רִבִּי יוֹשׁוּעַ אָמַר רְשׁוּת. אָמַר רִבִּי לָעְזָר בֶּן רִבִּי יוֹסֵי קוֹמֵי רִבִּי יָסָא. אַתְיָיא דְרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּי וּדְרִבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל. דְּרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ עֶרְוָה. מָצָא בָהּ דְּבָרִים כְּאוּרִין. לְגָרְשָׁהּ אֵינוֹ יָכוֹל שֶׁלֹּא מָצָא בָהּ עֶרְוָה. לְקַיְימָהּ אֵינוֹ יָכוֹל שֶׁמָּצָא בָהּ דְּבָרִים כְּאוּרִין. לְפוּם כֵּן הוּא אוֹמֵר. חוֹבָה. וְהָא תַנֵּי מִשּׁוּם בֵּית שַׁמַּי. אֵין לִי אֶלָּא הַיּוֹצֵאת מִשֵּׁם עֶרְוָה. מְנַיִין הַיּוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ וּצְדָדֶיהָ מְפְוּרָמִין וּזְרוֹעוֹתֶיהָ חֲלוּצוֹת. תַּלמוּד לוֹמַר כִּי מָצָא בָהּ עֶרְוַת דָּבָר. אָמַר רִבִּי מָנָא קִיַימְתִּיהָ בְּעֵדִים. וְכָאן שֶׁלֹּא בְעֵדִים. וּדְרִבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל. דְּבֵית הִלֵּל אוֹמְרִים. אֲפִילּוּ הִקְדִּיחָה תַבְשִׁילוֹ. לְפוּם כֵּן הוּא אוֹמֵר. רְשׁוּת. רָצָה לְקַנְאוֹת יְקַנֶּא. רָצָה לְגָרֵשׁ יְגָרֵשׁ. וּמַה טַעְמָא דְרִבִּי לִיעֶזֶר. כִּי מָצָא בָהּ עֶרְוַת דָּבָר. עֶרְוָה זוֹ סְתִירָה. דָּבָר זֶה קִינּוּי. דָּבָר דָּבָר. מַה דָבָר הָאָמוּר לְהַלָּן עַל פִּי שְׁנַיִם עֵדִים. אַף דָּבָר הָאָמוּר כָּאן עַל פִּי שְׁנַיִם עֵדִים. וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. וּמָעֲלָה בוֹ. בִּתְנָאִים שֶׁהִיתְנָה עִמָּהּ עַל פִּי אֲחֵרִים. תַּנֵּי. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר מִשּׁוּם רִבִּי לִיעֶזֶר. מְקַנֵּא עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ וּמַשְׁקֶה עַל פִּי שְׁנַיִם. נֶאֱמַר כָּאן כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וְאֵין מְצִיאָה בְכָל מָקוֹם אֶלָּא בְעֵדִים. מַה מְקַיֵים רִבִּי לִיעֶזֶר דָּבָר. דָּבָר שֶׁהוּא מַרְגִּיל לָבוֹא לִידֵי עֶרְוָה. עֵד אֶחָד מַהוּ שֶׁיַּשְׁקֶה. מַה אִם פִּיו שֶׁאֵינוֹ זוֹקְקוֹ לִשְׁבוּעַת מָמוֹן הֲרֵי הוּא מַשְׁקֶה. עֵד אֶחָד שֶׁהוּא זוֹקְקוֹ לִשְׁבוּעַת מָמוֹן לֹא כָל שֶׁכֵּן. קָרוֹב מָהוּ שֶׁיַּשְׁקֶה. מִי קָרוֹב מִבַּעֲלָהּ. עֵד מִפִּי עֵד מָהוּ שֶׁיַּשְׁקֶה. מַה בֵינוֹ לְבֵין הַקָּרוֹב. קָרוֹב אַף עַל פִּי שֶׁאֵינוֹ כָשֵׁר עַכְשָׁיו כָּשֵׁר הוּא לְאַחַר זְמָן. עֵד מִפִּי עֵד אֵינוֹ כָשֵׁר לֹא עַכְשָׁיו וְלֹא לְאַחַר זְמָן. מַה טַעֲמָא דְרִבִּי יְהוֹשֻׁעַ. כִּי מָצָא בָהּ עֶרְוַת דָּבָר. דָּבָר זֶה הִקִּינּוּי. כִּי מָצָא. אֵין מְצִיאָה אֶלָּא בְעֵדִים. וּמְקַנֵּא עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. וּמָעֲלָה בוֹ. בְקִינּוּי. מַה מְקַיֵים רִבִּי יְהוֹשֻׁעַ עֶרְוָה. עֶרְוָה שֶׁהִיא בָאָה מִכֹּחַ דָּבָר. הֵשִׁיבוּ עַל דִּבְרֵי רִבִּי יוֹסֵי בֶּן יוּדָה. אִם כֵּן אֵין לְדָבָר סוֹף. הַכֹּל מִמֶּנּוּ לְקַנְאוֹת לָהּ בשנים וּלְהָבִיא עֵדִים שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּה. אָמַר רִבִּי יוֹסֵי. מַה טִיבָהּ לְהִיסָּתֵר. אֶלָּא אַתְיָא דִי לָא עַל דְּמַתְנִיתִין. הַכֹּל מִמֶּנּוּ לַקְנוֹת לָהּ מִפִּיו וְלוֹמַר שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּתָהּ. אָמַר רִבִּי מָנָא. אֲפִילוּ כְהָדֵין תַּנָּיָיא אַתְיָיא הִיא כְּמָאן דָּמַר. מְקַנֵּא לָהּ מֵאָבִיהָ וּמִבְּנָהּ. הַכֹּל מִמֶּנּוּ לַקְנוֹת לָהּ מֵאָבִיהָ וּמִבְּנָהּ וּלְהָבִיא עֵדִים שֶׁנִּסְתְּרָה וּלְפוֹסְלָהּ מִכְּתוּבָּתָהּ. אִין תֵּימַר. מַה טִיבָהּ לְהִיסָּתֵר. הַתּוֹרָה הִתִּירָהּ לְהִיסָּתֵר. דָּמַר רִבִּי יוֹחָנָן מִשּׁוּם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּתִיב כִּי יְסִיתְךָ אָחִיךָ בֶּן אִמֶּךָ וגו׳. בִּתְּךָ בַּסֵּתֶר. אִמֶּךָ בַּסֵּתֶר. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְדָר עִמָּהּ. עִם בִּתּוֹ וְדָר עִמָּהּ. עִם אֲחוֹתוֹ וְאֵינוֹ דָר עִמָּהּ. עֵידֵי קִינּוּי שֶׁנִּמְצְאוּ זוֹמְמִין לוֹקִין. עֵידֵי סְתִירָה שֶׁנִּמְצְאוּ זוֹמְמִין אַתָּה אָמַרְתָּ לוֹקִין. מַהוּ שֶׁיְּשַׁלְּמוּ. לֹא מִכּוֹחָן הִיא מַפְסֶדֶת כְּתוּבָּתָהּ. אוֹ יָיבֹא כַּיי דָּמַר רִבִּי בָּא רִבִּי יְהוּדָה בְשֵׁם שְׁמוּאֵל. אֵין לְמֵידִין דָּבָר מִדָּבָר בְּעֵדִים זוֹמְמִין. וְהָכָא כֵן. נִסְתְרָה בְּעֵד אֶחָד בְּשַׁחֲרִית וּבְעֵד אֶחָד בֵּין הָעַרְבַּיִם. יָיבֹא כְהָדָא. נִתְיַיחֲדָה עִמּוֹ בִפְנֵי שְׁנַיִם. צְרִיכָה הִימֶּינּוּ גֵט שֵׁנִי. בְּאֶחָד אֵינָהּ צְרִיכָה הִימֶּינּוּ גֵט שֵׁינִי. בְּאֶחָד בְּשַׁחֲרִית וְאֶחָד בֵּין הָעַרְבַּיִם. זֶה הָיָה מַעֲשֶׂה וְשָׁאַל רִבִּי לָעְזָר בֶּן תַּדַּאי אֶת הַחֲכָמִים וְאָמְרוּ. אֵין זֶה יִיחוּד. קִינָּא לָהּ בְּעֵד אֶחָד בְּשַׁחֲרִית וּבְעֵד אֶחָד בֵּין הָעַרְבַּיִם. מֵאַחַר שֶׁהוּא אִישׁ וְהִיא אִשָּׁה אֵין קִינּוּיוֹ קִינּוּי. יָיבֹא כְהָדָא. אֵין מְקַבְּלִין מִן הָעֵדִים אֶלָּא אִם כֵּן רָאוּ שְׁנֵיהֶן כְּאַחַת. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. וַאֲפִילוּ רָאוּ זֶה אַחַר זֶה. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר יִצְחָק בְּשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה בְּעֵידֵי הַבְּכוֹרָה וּבְעֵידֵי הַחֲזָקָה. רַבָּא בְשֵׁם רִבִּי יִרְמְיָה. אַף בְּעֵידֵי סֵימָנִין כֵּן. מֵהָדָא פְּשִׁיטָא שֶׁזֶּה אָמַר. רָאִיתִי שְׁתֵּי שְׂעָרוֹת בְּגַבּוֹ. וְזֶה אוֹמֵר. רָאִיתִי שְׁנֵי שְׂעָרוֹת בְגַבּוֹ. זֶה אוֹמֵר. רָאִיתִי שְׂעָרָה אַחַת בְּגַבָּהּ. וְזֶה אוֹמֵר. רָאִיתִי שְׂעָרָה אַחַת בְּגַבָּהּ. לָאו כְּלוּם. כָּל שֶׁכֵּן גַּבּוֹ וְגַבּוֹ. [שְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בְגַבּוֹ. וּשְׁנַיִם אוֹמְרִים. רָאִינוּ] שְׂעָרָה אַחַת בִּכְרֵיסוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְרִבִּי הוֹשַׁעְיָה בְּרֵיהּ דְּרִבִּי שַׁמַּי. חַד אָמַר. פָּסוּל. וְחַד אָמַר. כָּשֵׁר. מָאן דָּמַר. פָּסוּל. כְּמֵעִיד עַל חֲצִי סֵימָן. וּמָאן דָּמַר. כָּשֵׁר. אֲנִי אוֹמֵר. שֶׁמָּא נִשְׁרוּ. שְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בְּגַבּוֹ. וּשְׁנַיִם אוֹמְרִים. רָאִינוּ שְׂעָרָה אַחַת בִּכְרֵיסָהּ. רִבִּי חַגַּיי אָמַר. דִּבְרֵי הַכֹּל פָּסוּל. רִבִּי בָּא אָמַר. דִּבְרֵי הַכֹּל כָּשֵׁר. רִבִּי יוּדָן אָמַר. בְּמַחֲלוֹקֶת. רִבִּי יוֹסֵי אָמַר. בְּמַחֲלוֹקֶת. אָמַר רִבִּי יוֹסֵי לְרִבִּי חַגַּיי. וְהָא רִבִּי יוּדָן סָבַר כְּוָותִי. אָמַר לֵיהּ. עַל רַבֵּיהּ אֲנָא פְלִיג. לֹא כָּל שֶׁכֵּן עִילָוֵיהּ. אָמַר רִבִּי מָנָא. יְאוּת אָמַר רִבִּי חַגַּיי. אִילּוּ שְׁטָר שֶׁהוּא מְחוּתָּם בְּאַרְבָּעָה עֵדִים וְקָרָא עֲלוּי עִרְעֵר. זֶה מֵעִיד עַל שְׁנַיִם וְזֶה מֵעִיד עַל שְׁנַיִם. שֶׁמָּא כְּלוּם הוּא. וְאֵין כָּל חֲתִימָה וַחֲתִימָה צְרִיכָה (אֶלָּא) שְׁנֵי עֵדִים וָכָה כָּל סֵימָן וְסֵימָן צְרִיכָה שְׁנֵי עֵדִים. רִבִּי חֲנַנְיָה יְלִיף לָהּ מִשְּׁנֵי חֲזָקָה. אִילּוּ אֶחָד מֵעִיד שֶׁאָכְלָהּ שָׁנָה רִאשׁוֹנָה וּשְׁנִיָיה וּשְׁלִישִׁית. וְאֶחָד מֵעִיד שֶׁאָכְלָהּ רְבִיעִית חֲמִישִית וְשִׁשִּׁית. שֶׁמָּא כְּלוּם הוּא. וְאֵין כָּל חֲזָקָה וַחֲזָקָה צְרִיכָה שְׁנֵי עֵדִים וָכָה כָּל סֵימָן וְסֵימָן צָרִיךְ שְׁנֵי עֵדִים.

MISHNAH: If a man declares his jealousy 5 . Since the ordeal involves a sacrifice and it is forbidden to bring profane food into the Temple precinct, the wife has to be warned in due form not to associate with the man the husband suspects to be his wife’s paramour. His right to bring his wife to the Temple can be established only by the testimony of two witnesses of good standing. to his wife, Rebbi Eliezer says, he declares his jealousy in front of two [witnesses] and takes her to drink by the testimony of one witness or his own testimony. Rebbi Joshua says, he declares his jealousy in front of two [witnesses] and takes her to drink by the testimony of two [witnesses]. HALAKHAH: “If a man declares his jealousy to his wife,” etc. It is written 5:14 . : “A spirit of jealousy overcame him and he declared his jealousy to his wife;” this implies that he should not declare his jealousy jokingly, or in the middle of a conversation, or lightly, or in a friendly manner but in a way that inspires fear. If he transgressed and declared his jealousy in one of the aforementioned ways: was this said as an obligation or as a necessity? If you say as an obligation, his declaration of jealousy is valid. If you say as a necessity, his declaration of jealousy is invalid. This is resolved referring to the statement 19a . Any procedure that is described as תּוֹרָה or חֻקָּה in the Torah must be executed to the letter or it is invalid; quoted also in Soṭah 2:3 (18a), Pesaḥim 7:2 (34b). It follows that for the Yerushalmi, any declaration of jealousy that is not executed in a spirit of gravity is invalid. : Anywhere “law” or “teaching” is mentioned, it is an absolute necessity. The declaration of jealousy, Rebbi Joshua said in the name of Rebbi Eliezer, is obligatory; but Rebbi Joshua said, it is optional. Rebbi Eleazar ben Rebbi Yose said before Rebbi Yasa, it turns out that Rebbi Eliezer follows the House of Shammai and Rebbi Joshua the House of Hillel 9:11 ; Sifry Deut . #269. . As the House of Shammai say, a man may not divorce his wife except if he found in her a matter of nakedness. If he found her behavior ugly 7:7 (fol. 31c), Babli Yebamot 24b/25a an example is given, that the husband comes home and sees a pedlar leave the house and his wife getting dressed. Our sources indicate that in such a case the husband may divorce his wife without paying, claiming the divorce is his wife’s fault. It is not mentioned that in the absence of witnesses to the presumed sex act, the House of Shammai prohibit the divorce. This may qualify the entire argument as homiletic. , he cannot divorce her since he found no proof of adultery; he cannot keep her since he found her behavior ugly. Therefore, he says, it is obligatory. But was it not stated in the name of the House of Shammai: Not only that the woman must leave because of incest; from where that she must leave if her head’s [hair] is loose, if the side seams of her dress are open, or her arms stripped bare 90a/b , this is a statement of R. Meïr, following the House of Hillel. ? The verse says, “for he found in her a matter of nakedness.” Rebbi Mana said, I confirmed this if there are witnesses, but not if there are no witnesses. “And Rebbi Joshua [follows] the House of Hillel.” For the House of Hillel say, even if she burned his food 9:11 ; Sifry Deut . #269. . Therefore, he says it is optional. If he wants to declare his jealousy, he declares his jealousy; if he wants to divorce her, he divorces her 7:6 spells out that the husband can divorce his wife for cause (without payment) if he can prove indecent conduct. If he divorces her because she is a bad cook, he has to pay. . What is Rebbi Eliezer’s reason? “For he found in her a word of nakedness.. “Nakedness”, that is the rendez-vous. “Word”, that is the declaration of jealousy. “Word, word”; just as “word” mentioned there requires two witnesses 19:15 : “By the mouth of two witnesses or three witnesses shall a word (fact, circumstance) be confirmed.” The argument is based on the second hermeneutical rule ( Sifra Introduction ) that the meaning of words is unchanged from one occurrence to the other. In the Babli, Giṭṭin 90a , this is quoted as the argument of the House of Shammai. , so “word” mentioned here requires two witnesses. “But he can take her to drink by the testimony of one witness or his own testimony,” “she was untrue to him in untruthfulness. 5:12 . The root מעל denotes the sin of embezzlement or fraud ( Lev . 5:15 , Num . 5:6 ; cf. Arabic مغالة) or general mischief ( Lev . 26:40 , Ez . 18:24 , Ezr. 9:4 ; cf. Arabic معالة). ”, about the conditions spelled out to her through the mouth of others. 5:14 . Therefore, the breach of contract is that the wife went to a rendez-vous with the man forbidden to her by the declaration of jealousy in front of two witnesses. The clause ( Num . 5:12 ) that she breached her contract with him is read to mean that he is empowered to prosecute this breach before the Temple priests. . It was stated: “Rebbi Yose ben Rebbi Jehudah says in the name of Rebbi Eliezer, he declares his jealousy by the testimony of one witness or his own testimony; he takes her to drink on the testimony of two witnesses.” It is said here: “For he found in her a word of nakedness 24:1 . ”; “finding” anywhere has to be validated by witnesses. How does Rebbi Eliezer explain “a word”? A circumstance that brings into the habit of nakedness. May a single witness let him take her to drink? His own testimony can never obligate him to swear in money matters but it will let him take her to drink, a single witness who will obligate him to swear in money matters. 35:30 : “A single witness should not testify in a death penalty case” is interpreted to mean that in money matters a single witness in support of a claim of money obligates the defendant to swear (Sifry Num . 161; the argument here is hinted at in Sifry Deut . 188). not so much more? May a relative bring her to drink? Who is a closer relative than her husband? May a hearsay witness bring her to drink? What is the difference between him and a relative? A relative may be disabled today but he might be enabled later, a hearsay witness is not acceptable either today or later 16:5 ff.), this is an extra-judicial proceeding. In judicial proceedings, hearsay testimony is strictly excluded. . What is the reason of Rebbi Joshua. 5:13 : “There is no witness against her ”, meaning that a single witness to her adultery will make the Temple ceremony superfluous and will make her lose the ketubah money otherwise due to her in a divorce, but will not be valid either to prove a declaration of jealousy or a secluded rendez-vous. ? ““For he found in her a word of nakedness. 24:1 . ” “Word”, that is the declaration of jealousy. “For he found”; “finding” has to be validated by witnesses. (“But he can take her to drinkby the testimony of one witness or his own testimony,” “she was untrue to him in untruthfulness”.) How does Rebbi Joshua explain “nakedness”? [A prohibition of] nakedness that came because of a word. They answered on the words of Rebbi Yose ben Jehudah: If so, there is no end to it. If he is believed, he declares his jealousy (before two) [by himself], brings witnesses that she was in a secluded place and disables her from receiving the ketubah . Rebbi Yose said, what business did she have in a secluded place 4:12 that a woman, other than his mother or daughter, may not be alone with man to whom she is not married (unless the latter’s wife is close by). Why should the husband not be able to divorce her through her fault? ? But it refers to the statement in the Mishnah money simply by stating that she misbehaved. This contradicts all rules of procedure in civil cases. The same argument is given in the Babli, 2b . . Is he believed to declare formally his jealousy and then say that she was in a secluded place and disable her from receiving her ketubah ? Rebbi Mana said, even for that other Tanna it is [a] valid [objection], following him who says that he may declare his jealousy in respect to her father or her son. Is he believed to declare his jealousy with respect to her father and her son, can he then bring witnesses that she was in a secluded place with them and disable her from receiving her ketubah ? If you ask, what business did she have in a secluded place? The Torah permitted her to be in a secluded place, since Rebbi Joḥanan said in the name of Rebbi Simeon ben Ioḥai, it is written. 13:7 . The verse mentions maternal halfbrother, son, daughter, and wife, as persons who may be in a hidden place with him. In the Babli Qiddushin 80b , R. Joḥanan is quoted in the name of R. Ismael, in Sanhedrin 21b and Avodah Zarah 36b in the name of R. Joḥanan’s teacher R. Simeon ben Yehoṣadaq. : “If your brother, your mother’s son, incites you, etc.,” Your daughter, in secret; your mother, in secret; a man may be alone with his mother and dwell with her. , with his daughter and dwell with her, with his sister but may not dwell with her. Witnesses of a declaration of jealousy who were found to be false 19:19 where it is stated that the penalty inflicted on a false witness shall be the punishment he schemed to inflict on the accused. Tractate Makkot mainly deals with the case of false witnesses on whom the punishment intended for their victim cannot be inflicted; in that case they are whipped for committing a sin. Since males cannot be subject to declarations of jealousy, the false witnesses must be whipped. are whipped. About witnesses concerning her being in a secluded place who were found to be false, you say that they are whipped; why should they not pay-money ? It is not through their action that she loses her ketubah . Or it might be, following what Rebbi Abba, Rav Jehudah 2:10 . He was Samuel’s most outstanding student. , said in the name of Samuel: One does not infer one thing from another in the matter of false witnesses 2:10 without discussion, seems to be that one refrains from imposing the punishment of whipping only in cases in which the imposition of another punishment is straightforward. . And here it is so. If she was seen going to a secluded place by one witness in the morning and by one witness in the evening, it is to be treated like the following: 5:4 ; quoted also in Halakhah Giṭṭin 7:4 . “If she was together alone with him by the testimony of two witnesses, she needs a second bill of divorce from him; if there was a single witness she does not need a second bill of divorce from him. With one witness in the morning and one witness in the evening, such a case happened and Rebbi Eleazar ben Thaddeus asked the Sages, who told him that this is not being together alone.” If he declared his jealousy before one witness in the morning and before one witness in the evening; since he is a man and she is a woman, his declaration is nothing he is the same man and she is the same woman morning and evening , his declaration is worthless.” It seems that this author is correct in reading this interpretation into R. Josef Caro’s lengthy discussion of this paragraph in Bet Joseph, Ṭur Ḥošen Mišpaṭ 30(7). The upshoot of the latter’s discussion is that since the declaration of jealousy in every case was made in front of only one witness, nobody is expected to take it seriously. . Or is it to be treated like the following: 2:4 , Sanhedrin 3:10 . “One accepts the witnesses’ testimony only if they saw it together. Rebbi Joshua ben Qorḥah says, even if they saw it one after the other. 5:5 , Babli Sanhedrin 30a ; Baba Batra 32a , 165a ; Ketubot 26b , Giṭṭin 33b ; Yerushalmi Ketubot 2:4 ; Sanhedrin 3:10 , 4:1 . The Babli seems to imply that practice follows R. Joshua ben Qorḥa and the Yerushalmi text also has to be interpreted in the same way. For R. Joshua ben Qorḥa the two single witnesses together can testify not to a single misdeed but to a pattern of misbehavior. ” Rebbi Jeremiah, Rebbi Samuel bar [Rav] Isaac in the name of Rav: 30b , essentially the same ruling. The Sages agree with Rebbi Joshua ben Qorḥah with regard to witnesses of firstlings 30b , this refers to a firstling born in the herd of a Jew. The firstling must be given to a Cohen who, in the absence of a Temple, may slaughter and eat the firstling only after it has developed a permanent defect which disables it from ever being a sacrifice ( Deut . 15:21–23 ). Since the Cohen has a monetary interest in seeing the firstling declared defective, the rabbis decreed that (a) causing a defect in a firstling is sinful and (b) the Cohen is disqualified from testifying that the defect was not induced by humans. The Cohen must find two other witnesses but they do not have to testify on the same thing. and witnesses of squatters’ rights. Rebbi Abba in the name of Rebbi Jeremiah. The same holds for testimony regarding signs 4:7, Meïri Sanhedrin (ed. A. Sofer, Jerusalem 1971) p. 131]. . In that case, it is obvious if one says, I saw two hairs on his back and the other says, I saw two hairs on his back. If one says, I saw one hair on her back and the other says, I saw one hair on her back, that is nothing; similarly on his back and on his back. If two say, we saw one hair on his back and two others say, we saw one hair on his belly? Rebbi Yose ben Rebbi Abun and Rebbi Hoshaia the son of Rebbi Shammai, one said, it is invalid, but the other said, it is valid. He who says it is invalid considers him as one who testifies to half a sign. 19:15 ): “By the mouth of two witnesses or three witnesses the matter should be established.” It follows that a witness for half the matter has no standing in court. . He who says it is valid? I say, maybe they were rubbed off. Two say, we saw one hair on his back and two others say, we saw one hair on his belly. Rebbi Ḥaggai said, everybody agrees that this is invalid [testimony]. Rebbi Abba said, everybody agrees that this is valid. Rebbi Yudan said, this is in disagreement; Rebbi Yose said, this is in disagreement. Rebbi Yose said, does not Rebbi Yudan follow my opinion? He answered, I am disagreeing with his teacher, so much more with him 30b ), R. Abba holds that the Sages accepted R. Joshua ben Qorḥa’s opinion only for questions of real estate. . Rebbi Mana said, Rebbi Ḥaggai was correct. If a document was signed by four witnesses and it was disputed, if one person verified the signature of two [witnesses] and another that of the other two, is that worth anything and Sanhedrin : “One [witness] said, I saw one hair on his back and another said , I saw one hair on his belly. Rebbi Abba said, everybody agrees that this is valid. Rebbi Ḥaggai said, everybody agrees that this is invalid [testimony].” However, the problem with this reading is that this kind of testimony has already been rejected ( Note 63 ). The argument of R. Mana II (a student of R. Yudan) must refer to the text given here. ? Does not every single signature need two witnesses? And here, every single hair needs two witnesses. Rebbi Ḥanania learns it from the years of squatting rights. If one [witness] testified that he ate from the property the first, second, and third years and another [witness] testified that he ate from it the fourth, fifth, and sixth, is that worth anything 15:5 , where concurrent inference from diverging statements is accepted.) ? Does not every single year need two witnesses? And here, ever single hair needs two witnesses.

כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי וְדִבְּרָה עִמּוֹ עֲדַיִין מוּתֶּרֶת לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהָת כְּדֵי טוּמְאָה אֲסוּרָה לְבֵיתָהּ וָאֲסוּרָה לוֹכַל בַּתְּרוּמָה. וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. כֵּיצַד הוּא מְקַנֵּא לָהּ כול׳. סוֹף דָּבָר עַד שֶׁתְּדַבֵּר עִמּוֹ. הָא אִם נִסְתְּרָה עִמּוֹ וְלֹא דִיבְּרָה אֵין סְתִירָתָהּ כְּלוּם. דְּרוּבָּה אָתָא מֵימוֹר לָךְ. אֲפִילוּ דִיבְּרָה עִמּוֹ וְלֹא נִסְתְּרָה אֲדַיִין הִיא מוּתֶּרֶת לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. לָשׁוֹן נָקִי הוּא מַתְנִיתִין. אַל תִּתְיַיחֲדִי עִם אִישׁ פְּלוֹנִי. מַהוּ שֶׁיְּקַנֵּא לָהּ מִשְּׁנֵי בְנֵי אָדָם כְּאַחַת. רִבִּי יוּדָן אָמַר. בְּמַחֲלוֹקֶת. מָאן דָּמַר. מְקַנֵּא לָהּ מֵאָבִיהָ וּמִבְּנָהּ. מְקַנֵּא לָהּ מִשְׁנֵי בְנֵי אָדָם כְּאַחַת. רִבִּי יוֹסֵי בָעֵי. מְקַנֵּא לָהּ מִמֵּאָה בְנֵי אָדָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אָמַר לָהּ. אַל תִּיכָּנְסִי לְבֵית הַכְּנֶסֶת. נִכְנֶסֶת. עִמּוֹ. אָמַר רִבִּי מָנָא. לֹא אָמַר אֶלָּא עִמּוֹ. הָא זֶה אַחַר זֶה לֹא. רִבִּי אָבִין אָמַר אֲפִילוּ זֶה אַחַר זֶה. מִכָּל מָקוֹם יֵשׁ רַגְלַיִם לְדָבָר. לַפְּלַטֵּיָא בַלַּיְלָה. לְחוֹרְבָה בַיּוֹם. לִמְבוּאוֹת אֲפֵילוֹת בַּיּוֹם. שָׁאֲלוּ אֶת בֶּן זוֹמָא. מִפְּנֵי מַה סְפֵק רְשׁוּת הַיָּחִיד טָמֵא. אָמַר לוֹן. סוֹטָה מָהִיא. אָמְרוּ לֵיהּ. רְשׁוּת הַיָּחִיד. אָמַר לוֹן מָצִינוּ שֶׁהִיא אֲסוּרָה לְבֵיתָהּ. מִילֵּיהוֹן דְּרַבָּנִן פְּלִיגִין. דָּמַר רִבִּי זְעִירָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. קְטַנָּה שֶׁזִּינָת אֵין לָהּ רָצוֹן לְהֵיאָסֵר עַל בַּעֲלָהּ. וְהָא תַנִּינָן. כָּל שֶׁאֵין בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָהוֹר. הָא אִם יֵשׁ בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָמֵא. בְּרַם הָכָא. אַף עַל פִּי שֶׁיֵּשׁ בּוֹ דַעַת לִישָּׁאֵל סְפֵיקוֹ טָהוֹר. מִפְּנֵי מַה סְפֵק רְשׁוּת הָרַבִּים טָהוֹר. אָמַר לוֹן. מָצִינוּ שֶׁהַצִּיבּוּר עוֹשִׂין פִּסְחֵיהֶן בְּטַהֲרָה בְּשָׁעָה שֶׁרוּבָּן טְמֵאִין. מַה טוּמְאָה יְדוּעָה הוּתְּרָה לְצִיבּוּר. קַל וְחוֹמֶר סְפֵק טוּמְאָה. תַּמָּן תַּנִּינָן כָּל הָעֲרָיוֹת עָשָׂה בָהּ אֶת הַמְעָרֶה כְגוֹמֵר וְחַיָיב עַל כָּל בִּיאָה וּבִיאָה. הֶחֱמִיר בְשִׁפְחָה שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כְשׁוֹגֵג. רִבִּי יִרְמְיָה רִבִּי בָּא בָּר מָמָל בְּשֵׁם רַב. שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. הָכָא כְתִיב שִׁכְבַת זֶרַע וְהָכָא כְתִיב שִׁכְבַת זֶרַע. הָכָא אַתְּ אָמַר שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. וְהָכָא אַתְּ אָמַר כֵּן. אָמַר רִבִּי יוֹסֵי. שַׁנְיָיה הִיא דִכְתִיב וְנִסְתְּרָה וְהִיא נִטְמָאָה. כֵּיוָן שֶׁנִּסְתְרָה הַתּוֹרָה קְרָאָהּ טְמֵאָה. בְּרַם הָכָא שִׁכְבַת זֶרַע עַד שֶׁיִּפְלוֹט. לֵיי דָא מִילָּה כְתִיב שִׁכְבַת זֶרַע. לְשִׁיעוּרִין. כְּהָדָא דְתַנִּי. וְנִסְתְּרָה וְהִיא נִטְמָאָה. כַּמָּה הִיא סְתִירָה. כְּדֵי טוּמְאָה. כַּמָּה הִיא כְדֵי טוּמְאָה. כְּדֵי בִיאָה. וְכָמָּה הִיא בִיאָה. כְּדֵי הֶעֲרָיָיה. כַּמָּה הִיא הֶעֲרָיָיה. רִבִּי לִיעֶזֶר אוֹמֵר. כְּדֵי חֲזִירַת דֶּקֶל. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. בֶּן עַזַּאי אוֹמֵר. כְּדֵי לִשְׁתוֹתוֹ. רִבִּי עֲקִיבָה אוֹמֵר. כְּדֵי גִילְגּוּל בֵּיצָה. רִבִּי יוּדָה בֶּן בָּתֵירָה אוֹמֵר. כְּדֵי לְגִימַת שָׁלֹשׁ בֵּצִים מְגוּלְגָּלוֹת זוֹ אַחַר זוֹ. רִבִּי אֶלְעָזָר בֶּן פִּינְחָס אוֹמֵר. כְּדֵי שֶׁיִּקְשׁוֹר גִּירְדִּי אֶת הַנִימָה. מִינְיָימִין אוֹמֵר. כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ וְתִטּוֹל כִּכָּר לֶחֶם מִן הַסָּל. אַף עַל פִּי שֶׁאֵין רְאָיָיה לְדָבָר זֵיכֶר לְדָבָר יֵשׁ. כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם וגו׳. אָמַר רִבִּי יוֹסֵי. כָּל אִילֵּין שִׁיעוּרַיָא לְאַחַר הַתָּרַת הַסִּינָר. אָמַר רִבִּי יוֹחָנָן. כָּל אֶחָד וְאֶחָד בְּעַצְמוֹ שִׁיעֵר. וּבֶן עַזַּאי נָשָׂא אִשָּׁה מִיָּמָיו. אִית דְּבָעֵי מֵימַר. נִתְחַמֵּם. וְאִית דְּבָעֵי מֵימַר. בָּעַל וּפִירֵשׁ. אִית דְּבָעֵי מֵימַר סוֹד יי לִירֵיאָיו וּבְרִיתוֹ לְהוֹדִיעָם. תַּנֵּי. רִבִּי אוֹמֵר. שָׁלֹשׁ טֻמְאוֹת אֲמוּרוֹת בַּפָּרָשָׁה. אַחַת לַבַּעַל וְאַחַת לַבּוֹעֵל וְאַחַת לַתְּרוּמָה. לַתְּרוּמָה. מָצִינוּ אִשָּׁה שֶׁהִיא אֲסוּרָה לְבֵיתָהּ וּמוּתֶּרֶת בַּתְּרוּמָה. לָמָּה לֹא. אִילּוּ בַת כֹּהֵן שֶׁנִּישֵּׂאת לְיִשְׂרָאֵל וְנֶאֶנְסָה שֶׁמָּא אֵינָהּ מוּתֶּרֶת לְבֵיתָהּ וַאֲסוּרָה לֶאֱכוֹל בַּתְּרוּמָה. לֹא מָצִינוּ אִשָּׁה שֶׁהִיא אֲסוּרָה לְבֵיתָהּ וּמוּתֶּרֶת לוֹכַל בַּתְּרוּמָה. אָמַר רִבִּי אָבִין. אִיתְאֲמָרַת. אַחַת לַבַּעַל וְאַחַת לַבּוֹעֵל וְאַחַת לַיָּבָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מַתְנִיתִין אָמְרָה כֵן. וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. תַּנָּא רִבִּי יַעֲקֹב בַּר אִידִי קוֹמֵי רִבִּי יוֹנָתָן. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ. פְּרָט לָאוֹנְסִין. מַה אַתְּ שְׁמַע מִינָהּ. אָמַר לֵיהּ. מַה תַּחַת אִישֵׁךְ לְרָצוֹן. אַף כָּאן לְרָצוֹן. סוֹטָה כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כֵּן אֲסוּרָה לַבּוֹעֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. יָכוֹל כְּשֵׁם שֶׁצָּרַת סוֹטָה אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁהָלַךְ בַּעֲלָהּ לִמְדִינַת הַיָּם וּבָאוּ וְאָמְרוּ לָהּ. מֵת בַּעֲלֵיךְ. הַוְיָא לָהּ יָבָם כָּאן וְיִבְּמָהּ וָמֵת. וְאַחַר כָּךְ בָּא בַּעֲלָהּ. אָסוּר בָהּ וּמוּתָּר בְּצָרָתָהּ. אָסוּר בָּהּ וּמוּתָּר בְּאֵשֶׁת אָחִיו. וְאֵשֶׁת אָחִיו לֹא כְצָרַת סוֹטָה הִיא. הָדָא הִיא אָמְרָת שֶׁצָּרַת סוֹטָה מוּתֶּרֶת לְאָחִיו שֶׁלַּבּוֹעֵל. אָמַר רִבִּי יוּדָן. אַתְיָיא כְרַבָּנִן דְּתַמָּן. דָּמַר רִבִּי הִילָא. תַּנֵּיי תַמָּן. כָּל הַעֲרָיוֹת אֵינָן צְרִיכוֹת גֵט חוּץ מֵאֵשֶׁת אִישׁ בִּלְבָד. רִבִּי עֲקִיבָה אוֹמֵר. אַף אֲחוֹת אִשְׁתּוֹ וְאֵשֶׁת אָחִיו. בְּרַם רַבָּנִן דְּהָכָא. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּאֵשֶׁת אָחִיו שֶׁהִיא צְרִיכָה הִימֶּינּוּ גֵט מִשּׁוּם הִילְכוֹת אֵשֶׁת אִישׁ קָנָה בָהּ. עֶרְוָה הִיא. וְעֶרְוָה פּוֹטֶרֶת צָרָתָהּ. אָמַר רִבִּי חִינְנָא. אֲפִילוּ כְרַבָנִן דְּהָכָא אַתְיָא הִיא. בָּהּ קָנְסוּ. לֹא קָנְסוּ בְיוֹרְשֶׁיהָ. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִילֵּל. אִין כְּרַבָּנִן דְּתַמָּן. יְהֵא מוּתָּר בָּהּ. רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹחָנָן. צָרַת סוֹטָה אֲסוּרָה וְצָרַת גְּרוּשָׁה מוּתֶּרֶת. רִבִּי יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. כָּל הַצָּרוֹת מוּתָּרוֹת חוּץ מִצָּרַת סוֹטָה. שְׁמוּאֵל אָמַר. גְּרוּשָׁה עַצְמָהּ מוּתֶּרֶת לְבֵיתָהּ. מָהוּ פְלִיג. בְּגִין דַּהֲווֹן עָסִיקִין בְּצָרוֹת לֹא אִדְכָּרוּן גְּרוּשׁוֹת. צָרַת סוֹטָה לָמָּה הִיא אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. מֵרֵיח עֶרְוָה נָגְעוּ בָהּ. רַב אָמַר. מִפְּנֵי שֶׁכָּתוּב בָּהּ טוּמְאָה כַעֲרָיוֹת.

MISHNAH: How does he declare his jealousy? If he said to her in front of two [witnesses]: Do not speak with the man X, and she spoke with him, she still is permitted to her house and to eat heave. If she enters a hidden room together with him and remains there long enough for impurity Chapter 4, Note 59 . , she is forbidden to her house and forbidden to eat heave; if he dies she needs ḥalîṣah but cannot be married in levirate. . HALAKHAH: “How does he declare his jealousy,” etc. Does this mean only, until she talks with him? That would imply, if she went to a secluded place with him without talking, that going to a secluded place would count for nothing? It comes to tell you more: Even if she talked to him but was not with him in a secluded place, she still is permitted to her house and to eat heave, since the Mishnah uses chaste language: Do not be alone with Mr. X 5b, s. v . הא . . May he declare his jealousy with respect to two men together? Rebbi Yudan said, that is in dispute. He who says that he may declare his jealousy with respect to her father and her son, [says] that he may declare his jealousy with respect to two men together. Rebbi Yose asked: May he declare his jealousy with respect to a hundred men 4:12 , which states that a woman may be alone with two other men, the Yerushalmi notes: “That is, if they are decent men. But if they are amoral, she should not be alone even with a hundred simultaneously.” R. Yose denies that anybody may hold that a man cannot declare his jealousy simultaneously with regard to two men. ? Rebbi Yose ben Rebbi Abun said to him: If he said to her, do not enter the synagogue, she enters 7:5 , fol. 31b, line 46; Babli 72a). . “With him.” Rebbi Mana said, it only said “with him.” Therefore, not one after the other. Rebbi Abin said, even one after the other since anyhow it is obvious: On a road during the night, in a ruin during daytime, in dark passageways during daytime. 6:17 . “They asked Ben Zoma: Why is a doubt in a private domain considered impure. 5:13 , 14 , 19 , 20 , 27 , 28 , 29 ), the rules of ritual impurity and of moral impurity must be identical. The undisputed rule is that if a question arises in matters of ritual impurity it must be resolved by a presumption of impurity in a private domain but of purity in the public domain (cf. Babli, Soṭa 28a/b , Avodah Zarah 37b , Ḥulin 9b ). The argument presented by the Tosephta is rejected by the Babli in Soṭa in the name of R. Aqiba; in Avodah Zarah and Ḥulin the rule is accepted as an old tradition devoid of scriptural basis. Cf. Tosafot Soṭa 28b, s. v. מכאן . ? He said to them: Where is the suspected wife? In a private domain Chapter 1). . He said to them, we find that she is forbidden for her house.” The words of the rabbis disagree, since Rebbi Ze‘ira, Rebbi Yasa said in the name of Rebbi Joḥanan: An underage girl who whored has no will to be forbidden to her husband 33b , the formulation is: The seduction of a minor girl is rape. The rape victim is explicitly cleared from the guilt of adultery in Num . 5:13 . The Medieval authorities make it difficult to understand the position of the Babli in this matter. According to R. Abraham ben David in his glosses to the Code of Maimonides ( Issure Bi’a 3:2, Soṭa 2:4 ), the Babli accepts the opinion of the Yerushalmi. Maimonides holds that the underage girl is forbidden to her husband. As usual, he gives no reason for his decision. In the opinion of Don Vidal de Tolosa, approved by Joseph Caro, this is not because of the girl but because the husband forbade her on himself as stated in Ketubot 9a for any case in which the husband accuses his wife of infidelity. In the case of an underage girl, this refers only to a girl married off by her father, whose marriage in valid by biblical standards, cf. Yebamot 1, Note 118 . . But did we not state: 3:6 . “In any case where there is no mind to be asked, the doubtful case is pure”? Therefore, if there is a mind to be asked, the doubtful case is impure. But here, even while there is a mind to be asked, the doubtful case is pure! 6:17 . “Why is a doubt in a public domain considered pure? He said to them: We find that the public prepare their Passah [as in] purity when most of them are impure 7:6 ). . If known impurity was permitted in public 6b ), whether for public sacrifices the rules of impurity are pushed aside or eliminated . Following the first opinion, the invasion of impurity has to be held to a minimum. This opinion is not found in the Yerushalmi. In the second opinion, the one expressed here, the rules of impurity are disregarded; it is as if impurity were purity . Under the influence of the Babli, the commentators unanimously emend “in purity” to “in impurity” and even J. Sussman here indicates a corruption. The emendation is totally unnecessary. , so much more for a case of doubtful impurity.” There 2:4 . “Incest” always includes adultery. , we have stated: “In all matters of incest, He made him who touches Chapter 6, Note 11 . equal to him who completes and one is guilty for each single intercourse 19:20–22 ) who according to some opinions is partially manumitted (cf. Babli Keritut 11a .). The Babli’s tradition eliminates the rules from practical importance by restricting them to a girl living with a Hebrew slave. Since the institution of Hebrew slaves was abolished with the Babylonian exile, never to be reinstituted, the frequent discussions of the rules are purely theoretical. However, in Sifra Qedošim Pereq 5(1 ), at least one opinion describes the slave girl engaged to a free man in the expectation of her manumission. As a slave, the girl can not marry and therefore she is free to have guiltless sex with any man not a Jew (cf. Terumot Chapter 8, Note 347). Upon manumission, she becomes a free Jewish woman and able to contract a valid marriage with any Jew who is not a priest. She is permitted to live with a Hebrew slave ( Ex. 21:4 ). Since her relationship with the slave is not a marriage, her affair with another man is not adultery. From the man’s side, the affair with the slave girl is the only sin which can be atoned for by a sacrifice if committed intentionally. A purification sacrifice is possible only for inadvertent sins; the relation with the semi-free girl can be atoned for by a reparation sacrifice. (An intentional sin can only be cleansed by God’s mercy in response to repentance.) For inadvertent sins, a purification sacrifice is due for each single transgression; one reparation sacrifice covers the entire affair. . He was more stringent with the slave girl since in her case He treated the intentional as unintentional.” Rebbi Jeremiah, Rebbi Abba bar Mamai in the name of Rav: “Flow of semen,” until he ejaculates. 19:20 : “If a man sleep with a woman by flow of semen …” The intercourse of a free man with the slave girl is not punishable unless there was an ejaculation. . Here is written “flow of semen”, and here is written “flow of semen. 5:13 reads: “A man slept with her with flow of semen.” Nevertheless, the wife becomes impure and forbidden to her husband already if her paramour’s penis touches her genitals. This seems to contradict our principle that equal expressions used in different circumstances must have equal meanings. ” Here, you say “flow of semen” until he ejaculates. And here, you say so? Rebbi Yose said, there is a difference, for it is written 5:13 . : “She was hidden and became impure.” From the moment she was hidden, the Torah calls her “impure”. But here, “flow of semen,” until he ejaculates. For what reason is written “flow of semen”? For measures, as it is stated 5:13 . : “She was hidden and became impure”; what is counted as hiding? Time to become impure. What is the time for impurity? Time for intercourse. What is the time for intercourse? Time for ‘touching’ Chapter 6, Note 11 . . exists in several versions: Babli 4a , Sifry Num. 7, Sifry Zuṭa 13, Tosephta 1:1 , Tanḥuma and Tanḥuma Buber Naśo; Num. rabba 9(6). “How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm R. Ismael. ; Rebbi Joshua says, to mix a cup [of wine] R. Eliezer. ; Ben Azai says, to drink it R. Joshua. In the Tosefta: Ben Azai says, mixing a cup to drink it. ; Rebbi Aqiba says, [time needed] rolling an egg: Ben Azai says, to fry an egg. The Tosephta, which ascribes the statement to R. Aqiba, also has: to fry an egg. The usual explanation of לגלגל is: To boil an egg softly so it can roll when taken out of its shell. A soft-boiled chicken egg is considered the egg which is most quickly prepared for human consumption [Rashi in Babli Šabbat 80b, cf. Yerushalmi 8:7 (fol. 11b line 70)]. Babli and Sifry, Sifry Zuṭa have an additional entry: R. Aqiba says, to sip one (soft-boiled) egg. ; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas (SI 23)], Babli and Tosephta cannot be considered as two independent sources. This and the following entries are missing in Sifry . says, [time needed] for the weaver to bind a thread; Miniamin: Polemon. Babli, Tosephta, and the Tanḥumas have another entry: Ḥanin ben Phineas says, that she may extract a splinter from her mouth (in Tanḥumas : Rebbi Ḥanin, Tanḥumas Buber : Ḥanan) says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’. 6:26 . ” Rebbi Yose said, all these measurements [of time] are after she removes her underpants ( s. v . סנר I) and Rashi ( Šabbat 92b ): “Small pants which she wears for decency”. {This meaning may be compared with Arabic سنوّر “armor”.} Maimonides (Commentary to Šabbat 10:4), following a Gaonic commentary (B. M. Levin Oṣar HaGeonim Šabbat, Oṣar HaPerušim p. 51): “sash”. It is reported in Megillah 4:1 (75a, line 30) that from the time of the return from Babylonia, Jewish women wore a sinār ; according to Rashi’s tradition they wore gowns and under them pants from the hips to the knees; according to Maimonides they wore long pants and a sash covering their legs front and back down from the hips. Maimonides’s interpretation is the source of the acceptation in modern Hebrew: Apron. {Cf. Greek συνωρίς, -ίδος, ἡ, “pair of horses”, also “pair of anything (fetters, manacles)”, referring to a pair of sashes or pants? (E. G.)} R. Yose’s remark makes all the examples given meaningless for practical applications. . Rebbi Joḥanan said, each of them judged by his own experience. But did Ben Azai ever marry? Some want to say, he had an erection. But some want to say, he was married and gave it up 63a , that he was engaged to R. Aqiba’s daughter who wanted to marry him after he had become the time’s most outstanding scholar but that he died before he had attained that goal. . Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.. 25:14 . ” It was stated( Naśo 14), in the name of R. Aqiba. A complementary version, that three times “if she was not impure” is mentioned to permit her to her husband, presumed paramour (after the husband’s death), and heave, is in Sifry Num. 19. : Rebbi said, three times is “impurity” said in the paragraph. 5:14 , 27 , 29 . , one for the husband, one for the paramour, and one for heave. 22:13 ). Since a married woman cannot marry another man without a divorce, an adulteress is automatically desecrated. . For heave? Do we find that a woman is forbidden to her house and permitted to eat heave? Why not? If the daughter of a Cohen was married to an Israel and raped, is she not permitted to her house but forbidden heave? We never find that a woman is forbidden to her house and permitted to eat heave! Rebbi Abin said, it was said: One for the husband, one for the paramour, and one for the levir. Rebbi Yose ben Rebbi Abun said, the Mishnah says so: “If he dies she needs ḥalîṣah but cannot be married in levirate.” Rebbi Jacob bar Abin stated before Rebbi Jonathan: “‘If you deviated from under your husband.’ 5:20 . The baraita is not quoted elsewhere. The other sources point out that the raped wife is expressly excluded by v. 13 : “And she was not kidnapped” ( Sifry Num . 7). This excludes rape.” How do you understand this? He said to him: Just as she is “under your husband” by her consent, so also in this case by her consent. Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister. But following the rabbis here? Rebbi Ḥiyya in the name of Rebbi Joḥanan: everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. She is forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥinenah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob [bar Aḥa] in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted to her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.

אֵילּוּ אֲסוּרוֹת לוֹכַל בַּתְּרוּמָה הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ וְשֶׁבָּאוֹ עֵדִים שֶׁהִיא טְמֵיאָה. וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה וְשֶׁבַּעֲלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ וְשֶׁבַּעֲלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. כֵּיצַד הוּא עוֹשֶׂה לָהּ. מוֹלִיכָהּ בְּבֵית דִּין שֶׁבְּאוֹתוֹ הַמָּקוֹם וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים שֶׁמָּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. רִבִּי יְהוּדָה אוֹמֵר בַּעֲלָהּ נֶאֱמָן עָלֶיהָ. אֵילּוּ אֲסוּרוֹת מִלֶּאֱכֹל בַּתְּרוּמָה כול׳. מַתְנִיתִין לֹא כַמִּשְׁנָה הָרִאשׁוֹנָה. דְּתַנִינָן תַּמָּן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים. שָׁלֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת. טְמֵיאָה אֲנִי לָךְ. שָׁמַיִם בֵּינִי לְבֵינָךְ. וּנְטוּלָה אֲנִי מִן הַיְּהוּדִים. אָמַר רִבִּי אָבִין. וַאֲפִילוּ תֹאמַר כַּמִּשְׁנָה הָאַחֲרוֹנָה. מִכָּל מָקוֹם יֵשׁ רַגְלַיִם לְדָבָר. תַּנֵּי. מִבַּלְעֲדֵי אִישֵׁךְ. פְּרָט לְשֶׁקָדְמָה שִׁכְבַת זֶרַע אֲחֶרֶת לְאִישֵׁךְ. אָמַר רִבִּי אִילָא. כְּעִנְיָין שֶׁנֶּאֱמַר מִלְּבַד עוֹלַת הַבּוֹקֶר. וְהָא תַנִּינָן. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל. וּכְשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ עַל כָּל בִּיאָה וּבִיאָה שֶׁהִיא מְקַבֶּלֶת אֶת בַּעֲלָהּ לְאַחַר הַבּוֹעֵל כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. רִבִּי אָבִין בְּשֵׁם רִבִּי הִילָא. כָּאן בְּיוֹדֵעַ כָּאן בְּשֶׁאֵינוֹ יוֹדֵעַ. רִבִּי חִיָיה בַּר יוֹסֵף שָׁלַח בָּתָר אִיתְּתֵיהּ. אָמַר. יִסְקוּן עִמָּהּ תְּלַת תַּלְמִידִין. שֶׁאִם יַפְנֶה אֶחָד מֵהֶן לְצוֹרְכוֹ תִּתְיָיחֵד עִם שְׁנַיִם. וְהָא תַנִּינָן. וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים שֶׁמָּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. אָמַר רִבִּי אָבִין. וּבַעֲלָהּ. הֲרֵי שְׁלֹשָׁה. אַף הוּא שָׂכַר לָהּ בַּיִת וְהָיָה מַעֲלֶה לָהּ מְזוֹנוֹת וְלֹא הָיָה מִתְיָיחֵד עִמָּהּ אֶלָּא בִּפְנֵי בָנֶיהָ. וְקָרָא עַל עַצְמוֹ הַפָּסוּק הַזֶּה יָגַעְתִּי בְאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי. תַּנֵּי. רִבִּי יוּדָה אוֹמֵר. בַּעֲלָהּ נֶאֱמָן עָלֶיהָ מִקַּל וָחוֹמֶר. וּמַה אִם הַנִדָּה שֶׁחַיָיבִין עָלֶיהָ כָרֵת הֲרֵי הוּא נֵאֱמָן עָלֶיהָ. זוֹ שֶׁאֵין חַיָיבִין עָלֶיהָ כָרֵת אֵינוֹ דִין שֶׁיְּהֵא נֵאֱמָן עָלֶיהָ. אָמְרוּ לוֹ. לֹא. אִם אָמַרְתָּ בְּנִידָּה שֶׁיֵּשׁ לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. תֹּאמַר בְּזוֹ שֶׁאֵין לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. וְאוֹמֵר מַיִם גְּנוּבִים יִמְתָּקוּ וגו׳. אָמַר לָהֶן רִבִּי יְהוּדָה. גְּזֵירַת הַכָּתוּב הִיא. וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן וגו׳. אָמְרוּ לוֹ. וּבִלְבַד בְּעֵדִים.

MISHNAH: The following are prohibited from eating heave: One who says, I am impure for you, and where witnesses proved that she is impure, and one who refuses to drink, and one whose husband refuses to let her drink. 5:15 ): “This husband has to bring his wife,” without him appearing before the court of the Temple there can be no ordeal and no rehabilitation. , and one whose husband slept with her on the trip. 5:31 is read as meaning: If the husband is blameless, then this woman has to bear her sin. It follows that if the husband is not blameless [in sexual matters of any kind], the ordeal becomes inactive. Since the Soṭah is forbidden to her husband, if he sleeps with her before she is cleansed by the ordeal he is not blameless and the innocence of his wife can never be proven. . What does he have to do: He brings her to the court at his place and they give him two scholars to prevent him from sleeping with her on the trip. Rebbi Jehudah says, her husband is believed about her. HALAKHAH: “The following are prohibited from eating heave,” etc. Our Mishnah does not follow the earlier Mishnah, as we have stated there 11:12 . : “Three [kinds of] women leave and collect their ketubah : One who says, I am impure for you, [or] Heaven is between you and me, [or] I am separated from the Jews. 30:14 ). He may annul his part, live with her, and let her be forbidden to all other Jews. .” Rebbi Abin said, even if you say following the later Mishnah, does not the affair have likelihood. The woman is forbidden to eat heave only after she was warned before witnesses and nevertheless was in a secluded place according to the testimony of two witnesses. It is a credible inference, even if there is no proof, that she had relations with her paramour. ? It was stated 58a , Soṭa 24b . : “‘Except your husband,. 5:19 . ” which excludes that other semen preceded your husband’s. Rebbi Hila said, parallel what has been said, “except the morning elevation offering.. 28:23 . While this verse is written at the end of the list of holiday sacrifices, it is obvious that the daily sacrifice precedes all others, Therefore, מִלְּבַד means really “after”. Similarly, מִבַּלְעֲדֵי אִישֵׁךְ should be translated: “after your husband”. (In Sifry Num . 13, Sifry Zuṭa 20, the verse is interpreted in two other, much different, ways.) ” But did we not state: “Just as the water examines her, so the water examines him. Just as she is forbidden to her husband, so she is forbidden to her paramour”? Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water examines her for every intercourse in which she receives her husband after [she had slept with] her paramour, so it examines him assumes that the ordeal is effective if the husband slept with his wife after she committed adultery. But the Mishnah excluded this case! ? Rebbi Abin in the name of Rebbi Hila: Here, if he knows, there, if he does not know. 2:10 . Copied in Num. Rabba Naśo 9(38), a text of doubtful antiquity. Rebbi Ḥiyya bar Yosef sent after his wife. He said, three students should accompany her, so that if one has to absent himself for his needs, she should still be with two of them. But did we not state: “And they give him two scholars to prevent him from sleeping with her on the trip”? Rebbi Abin said, with her husband that makes three 4:12 it is stated that a woman may be alone with two men, but not with a single man who is not her husband or close relative. The anecdotal fact told here is stated in the Babli, 7a , as a legal precept by R. Ḥiyya bar Yosef’s teacher Rav. . , where they refer to Mishnah 2:10, that in a city conquered by an enemy army all women, in absence of testimony to the contrary, are considered raped and, therefore, all wives of Cohanim are prohibited to their husbands. It is reported that R. Zachariah ben Haqqaṣab, who was a priest, testified that his wife’s hand did not leave his own from the moment the Roman army entered Jerusalem until it left, but he was rebuked and told that nobody may testify in his own behalf. The baraita notes that he refused to divorce her. {Also he rented a house for her and looked after her upkeep but was never alone with her except in presence of her children. He applied to himself the verse: “I exercised myself in my worry but found no rest. 45:3 . ”.} It was stated. 8, Num. Rabba 9(38 ); a more elaborate text in Babli 7a , Tosephta 1:1 . : “Rebbi Jehudah says, her husband is believed about her by an argument de minore ad majus . Since he is believed about her when she is menstruating. 20:18 ). Nobody requires chaperones during the time the wife is forbidden to her husband. , when he would be subject to extirpation because of her, but for this one he is not subject to extirpation because of her, is it not logical that he should be believed about her? They said to him, no. If you mention the menstruating, she will be permitted after being forbidden, what can you say about this one who may not be permitted after being forbidden? And it says, “stolen waters are sweet”. 9:17 . She is more attractive forbidden than permitted. . Rebbi Jehudah said to them, it is a decree of the verse: “The man shall bring his wife to the priest”. 5:15 . , etc. They said to him, only with witnesses. 22:14 ). .

הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַםִ וּמְאַיְימִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְימִין עַל עֵידֵי נְפָשׁוֹת וְאוֹמְרִין לָהּ בִּתִי הַרְבֶּה יַיִן עוֹשֶׂה. הַרְבֶּה שְׂחוֹק עוֹשֶה. הַרְבֶּה יַלְדוּת עוֹשָׂה. הַרְבֶּה שְׁכֵנִים הָרָעִים עוֹשִׂים. אַל תַּעֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדוּשָּׁה שֶׁיִימָּחֶה עַל הַמַּיִם וְאוֹמְרִים לְפָנֶיהָ דְבָרִים שֶׁאֵינָהּ כְּדַיי לְשָׁמְעָן הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ. הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַםִ כול׳. כְּשֵׁם שֶׁמְּאַיְימִין עָלֶיהָ שֶׁתַּחֲזוֹר בָּהּ כָּךְ מְאַיְימִין עָלֶיהָ שֶׁלֹּא תַחֲזוֹר בָּהּ. וְאוֹמְרִין לָהּ. בִּתִּי. אִם טְהוֹרָה אַתְּ. דְּבָרִיא לָךְ שֶׁאַתְּ טְהוֹרָה. עִמְדִּי עַל בּוּרְיֵיךְ. שֶׁאֵין הַמַּיִם הָאֵילּוּ דוֹמִין אֶלָּא לְסַם יָבֵשׁ שֶׁהוּא נָתוּן עַל גַּבֵּי בָשָׂר חַי וְאֵינוֹ מַזִּיקוֹ. מָצָא שָׁם מַכָּה הִתְחִיל מְחַלְחֵל וְיוֹרֵד. רִבִּי זְבַדְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבְדָא. רִבִּי מֵאִיר הֲוָה יְלִיף דְּרִישׁ בִּכְנִישְׁתָּא דְחַמָּתָא כָּל לֵילֵי שׁוֹבָּא. וַהֲוָה תַמָּה חָדָא אִיתְּתָא יְלִיפָה שְׁמָעָה קָלֵיהּ. חַד זְמָן עָנֵי דָרִישׁ. אָזְלַת בָּעֲיָת מֵיעוֹל לְבֵיתֵיהּ. וְאַשְׁכָּחַת בּוֹצִינָּא מִי טָפֵי. אָמַר לָהּ בַּעֲלָהּ. הֵן הֲוָיְיתָה. אָמְרָה לֵיהּ. מִישְׁמָעָא קָלֵיהּ דִּדְרוֹשָׁא. אָמַר לָהּ. מִכָּךְ וַכָּךְ דְּלֵית הַהִיא אִיתְּתָא עָלְלָה לְהָכָא לְבֵייתָהּ עַד זְמַן דְּהִיא אָזְלָה וְרָקְקָה גַו אַפּוֹי דַּדְּרוֹשָׁא. צָפָה רִבִּי מֵאִיר בְּרוּחַ הַקּוֹדֶשׁ וַעֲבַד גַּרְמֵיהּ חֲשַׁשׁ בְּעֵיינֵיהּ. אָמַר כָּל אִיתְּתָא דְּיָדְעָה מִילְחוֹשׁ לְעֵיְינָא תֵּיתִי תִילְחוֹשׁ. אָמְרִין לָהּ מְגִירָתָא. הָא עַנְיָיתֵיךְ. תֵּיעָלִין לְבֵיתֵיךְ עַבְדִּי גַרְמֵיךְ לַחֲשָׁה לֵיהּ וְאַתְּ רָקְקָה גַו עֵיְינֵיהּ. אֲתַת לְגַבֵּיהּ. אֲמַר לָהּ. חֲכָמָה אַתְּ מִילְחוֹשׁ לְעֵיינָא. מֵאֵימָתֵיהּ עֲלֶיהָ אָמְרָה לֵיהּ. לֹא. אֲמַר לָהּ. וְרוֹקְקִין בְּגַוֵּיהּ שֶׁבַע זִימְנִין וְהוּא טָב לֵיהּ. מִן דְּרָקַקָּת אֲמַר לָהּ. אָזְלִין אָמְרִין לְבַעֲלֵיךְ. חַד זְמָן אָמְרָת לִי. וְהִיא רָקְקָה שִׁבְעָה זִימְנִין. אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. כָּךְ מְבַזִּין אֶת הַתּוֹרָה. אִילּוּ אָמְרָת לוֹ. לֹא הֲוֵוית מֵייתֵי לֵיהּ וּמַלְקִין לֵהּ סַפְסְלֵיהּ וּמַרְצִיָין. וּמְרַצִּיֵיהּ לֵיהּ לְאִיתְּתֵיהּ. אֲמַר לוֹן. וְלֹא יְהֵא כְבוֹד מֵאִיר כִּכְבוֹד קוֹנוֹ. מָה אִם שֵׁם הַקּוֹדֶשׁ שֶנִּכְתַּב בִּקְדוּשָּׁה אָמַר הַכָּתוּב שֶׁיִימָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְתּוֹ. וּכְבוֹד מֵאִיר לֹא כָּל שֶׁכֵּן. וְאוֹמְרִים לְפָנֶיהָ דְבָרִים שֶׁאֵינָהּ כְּדַיי לְשָׁמְעָן הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ. כְּגוֹן מַעֲשֶׂה רְאוּבֵן בְּבִלְהָה. וּמַעֲשֶׂה יְהוּדָה בְתָמָר. אֲשֶׁר חֲכָמִים יַגִּידוּ. אֵילּוּ רְאוּבֵן וִיהוּדָה. וְלֹא כִחֲדוּ מֵאֲבוֹתָם. וּמַה שָׂכָר נָטְלוּ עַל כָּךְ. לֵהֶם לְבַדָּם נִיתְּנָה הָאָרֶץ וְלֹא עָבַר זָר בְּתוֹכָם. כְּשֶׁבָּא מֹשֶׁה לְבָרְכָן. יְחִי רְאוּבֵן וְאַל יָמוֹת. וְזֹאת לִיהוּדָה. רִבִּי חִזְקִיָה בְשֵׁם רִבִּי אָחָא. רִבִּי חִיָיה דָרִישׁ שָׁלֹשׁ מִקְרָאוֹת לִשְׁבָח. וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. וְאֶיפְשַׁר כֵּן. אֲפִילוּ זוֹנָה שֶׁבַּזּוֹנוֹת אֵינָהּ עוֹשָׂה כֵן. אֶלָּא שֶׁתָּלָת עֵינֶיהָ לַפֶּתַח שֶׁכָּל הָעֵינַיִם מְצַפּוֹת לוֹ. אָמְרָה לְפָנָיו. רִבּוֹן כָּל הָעוֹלָמִים. אַל אֵצֵא רֵיקָם מִן הַבַּיִת הַזֶּה. דָּבָר אַחֵר. בְּפֶתַח עֵינַיִם. שֶׁפִּיתְּחָה לוֹ אֶת הָעֵינַיִם. שֶׁאָמְרָה לוֹ. פְּנוּיָה אֲנִי וּטְהוֹרָה אֲנִי. וְעֵלִי זָקֵן מְאוֹד וגו׳. ישכיבון כְּתִיב. שֶׁהָיוּ הַנָּשִׁים מֵבִיאוֹת קִינֵּיהֶין לְטָהֵר לְבָתֵּיהֶן וְהָיוּ מַשְׁהִין אוֹתָן. הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶן כְּאִילּוּ הֵן שׁוֹכְבִין אוֹתָן. אָמַר רִבִּי תַנְחוּמָא. הֲרֵי הִיא דּוּ מְקַנְתֵר לוֹן. לָמָּה תְבַעֲטוּן בְּזִבְחִי וּבְמִנְחָתִי. אִין תֵּימַר. עֲבֵירָה חֲמוּרָה יֵשׁ כָּאן. מַבְרִיחָן מִן הַחֲמוּרָה וּמְקַנְתְּרָן בַּקַּלָּה. וְלֹא הָלְכוּ בָנָיו אַחֲרָיו וַיַּטּוּ אַחֲרֵי הַבָּצַע. שֶׁהָיוּ נוֹטְלִין מַעֲשֵׂר וְדָנִין. אָמַר רִבִּי בְּרֶכְיָה. מַבְרַכְתָּא הָיְתָה עוֹבֶרֶת. וְהָיוּ מַנִיחִין צָרְכֵיהֶן שֶׁלְּיִשְׂרָאֵל וְהָיוּ הוֹלְכִין וְעוֹסְקִין בִּפְרַקְמַטַיָא.

MISHNAH: They bring her to the Supreme Court in Jerusalem( Num . 5:30 ) must be supervised by the supreme court, cf. Deut . 17:11 . where they try to instill fear in her, as they try to instill fear in witnesses in capital cases 4:5 . , and say to her: My daughter, much does wine cause, much does joking cause, much does youth cause, much do bad neighbors cause. Do not cause the Great Name, which will be written in holiness, to be erased by water. 5:11–31 be written on a scroll and erased by holy water. While the exact text to be written is a matter of controversy among scholars living 2 generations after the destruction of the Temple, all agree that some verses containing the Divine Name must be written. , and they mention in front of her things that neither she nor any of her paternal family should hear. HALAKHAH: “They bring her to the Supreme Court in Jerusalem,” etc. 9(42 ). In Sifry Num . 12, this is a (minority) statement of R. Ismael. Just as they instill fear in her that she should change her mind, so they instill fear in her that she should not change her mind, and say to her: My daughter, if you are pure, if it is clear to you that you are pure, insist on what is clear to you, since this draught is only like solid poison which if given on healthy skin does no harm; only if it finds there a wound it starts to dissolve and penetrate. 9(19 ); a retelling in a different Aramaic dialect in Lev. rabba 9(9 ), a short version in Hebrew Deut. rabba 5(14 ). Rebbi Zevadiah 9(19 ): R. Zachariah. This is the correct name as attested to by all other quotes of his statements (cf. Peah 8, Note 151 ). , the son-in-law of Rebbi Levi, reported the following happening. Rebbi Meïr used to preach in the synagogue of Ḥamata every Friday evening. There was a woman who used to hear him. Once he extended his sermon. She went and wanted to come to her house but found the light had gone out. Her husband asked her, where have you been? She said to him, to hear the preacher’s voice. He said to her, so and so, that this woman will not enter here into her house unless she went and spat into the preacher’s face. Rebbi Meïr saw this in the holy spirit 9(9 ), he was informed by the Prophet Elijah. and faked pain in his eyes. He said, any woman who knows charms for the eye should come and do the charm. Her neighbors said to her, this answers your needs. Go to your house, represent yourself as a sorceress and spit in his eye. She came to him; he asked her, do you know to make a charm for the eye? In her fear of him, she said no. He said to her, if you spit into it seven times, he will feel better. After she had spat, he said to her: Go, and tell your husband, you said to me once, but she spat seven times! His students said to him, so does one denigrate the Torah? If you had ordered about him 9(19 ) ומרעיין instead of ומרציין, “one makes his wife pleasing to him.” On the face of it, that might be the better text. However, the text here might be a slightly corrupt pun if one reads ומרציין for ומרצעיין, “one treats him with leather straps until he asks his wife for forgiveness” since ע had become silent in Galilean Aramaic. , would we not have brought him, whipped him on the footstool, and make him agree 9(19 ) ומרעיין instead of ומרציין, “one makes his wife pleasing to him.” On the face of it, that might be the better text. However, the text here might be a slightly corrupt pun if one reads ומרציין for ומרצעיין, “one treats him with leather straps until he asks his wife for forgiveness” since ע had become silent in Galilean Aramaic. to make up with his wife? He said to them, the honor of Meïr should not be greater than that of his Maker. Since the verse says that the Holy Name, written in holiness, should be erased by the water in order to make peace between husband and wife, the honor of Meïr not so much more? “And they mention in front of her things that neither she nor any of her paternal family should hear,” etc. For example, what happened between Reuben and Bilhah. 35:22 . , or what happened between Jehudah and Tamar. 38:13–26 . . 57(3 ), [ Num. rabba 13(6 )]; Babli Makkot 11b ; Yerushalmi Megillah 4:11 (fol. 75c). “If Sages tell,” these are Reuben and Jehudah, “they do not hide before their fathers.” What rewards did they take for this, “to them alone the Land was given; no stranger passes in their midst.” When Moses came to bless them, “Reuben may live and not die,. 36:6. ” “and that for Jehudah. 36:7: “Listen, o Eternal, to Judah’s voice.” ”. Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. 13:1 (fol. 35b/c). A different version, in the name of other authors, in Babli 10b , Gen. rabba 85(8 ). One of the Babli’s authors identifies the place as העינם ( Jos. 15:34 ). “She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that. But she lifted her eyes to the door to which all eyes are looking4, Note 234. . She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,. 2:22–23 . The same explanation in Babli Šabbat 55b ; more in detail Midrash Samuel 7(4). ” “they would make them lie” is written. 15:29 ) and also for a woman after childbirth ( Lev . 12:8 ). . That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet, the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles 3, Note 96 . them: . 2:29 . “why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? . 8:3 . Similar explanations in Babli Šabbat 56a . “But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs.

אִם אָמְרָה טְמֵיאָה אֲנִי שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצְאָה. אִם אָמְרָה טְהוֹרָה אֲנִי מַעֲלִין אוֹתָהּ לְשַׁעֲרֵי הַמִּזְרַח לְשַׁעֲרֵי נִיקָנוֹר שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת וּמְטַהֲרִין אֶת הַמְצוֹרָעִין. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ אִם נִקְְרְעוּ נִקְרְעוּ וְאִם נִפְרְמוּ נִפְרְמוּ עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ וְסוֹתֵר אֶת שְׂעָרָהּ. רִבִּי יְהוּדָה אוֹמֵר. אִם הָיָה לִבָּהּ נָאֶה לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה לֹא הָיָה סוֹתְרוֹ. אִם אָמְרָה. טְמֵיאָה אֲנִי. שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצְאָה כול׳. כְּתִיב וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי יי. זֶה שַׁעַר נִיקָנוֹר. כָּל מָקוֹם שֶׁנֶּאֱמַר לִפְנֵי יי זֶה שַׁעַר נִיקָנוֹר. כְּתִיב אִם יֶחֱטָא אִישׁ לְאִישׁ וגו׳. רִבִּי חִיָיה בַּר בָּא וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רִבִּי חִיָיה בַּר בָּא פָּתַר קִרְיָיה בַּבּוֹעֵל. וְרִבִּי יְהוּשֻׁעַ בֶּן לֵוִי פָּתַר קִרְיָיה בָּאִשָּׁה. רִבִּי חִיָיה בַּר בָּא פָּתַר קִרְיָיה בַּבּוֹעֵל. הָהֵין זָן וּמְפַרְנֵס וְאַתְּ אָתִי עַל דַּעְתָּךְ. וְרִבִּי יְהוּשֻׁעַ בֶּן לֵוִי פָּתַר קִרְיָיה בָּאִשָּׁה. הָהֵין זָן וּמְפַרְנֵס וְאַתְּ תָּלִית עֵינַיִם עַל חוֹרָן. וּמְבַזִּין עַל הַסָּפֵק. אָמַר רִבִּי שִׂמְלַאי. בְּכָל מָקוֹם שֶׁאַתְּ מוֹצֵא זְנוּת אַתְּ מוֹצֵא אַנְדְּרוֹלְמוֹסִיָּה בָּאָה בָעוֹלָם. קִרְיָיא אָמַר. מַקְרִין וְאַחַר כָּךְ מְבַזִּין. וּמַתְנִיתָא אָמְרָה. מְבַזִּין וְאַחַר כָּךְ מַקְרִין. אָמַר רִבִּי אִילַי. מִכֵּיוָן דִּכְתִיב וְהֶעֱמִיד וְהֶעֱמִידָהּ וְכִי יוֹשֶׁבֶת הָיְיתָ. אֶלָּא מַחְמָת עֶמְדָּה הָרִאשׁוֹנָה הָיָה פוֹרֵעַ אֶת רֹאשָׁהּ. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָן. תַּמָּן הוּא אָמַר. הָאִישׁ מְכַסִּין אוֹתוֹ מִלְּפָנָיו. וְהָאִשָּׁה מִלְּפָנֶיהָ וּמִלְּאַחֲרֶיהָ. וְהָכָא הוּא אָמַר הָכֵין. תַּמָּן מִכָּל מָקוֹם לְמִיתָה הִיא מְתוּקֶּנֶת. בְּרַם הָכָא שֶׁמָּא תִימָּצֵא טְהוֹרָה וְיִתְגָּרוּ בָהּ פִּירְחֵי כְהוּנָּה. מִחְלְפָה שִׁיטַּתְהוֹן דְּרַבָּנִן. תַּמָּן אִינּוּן אָמְרִין. הָאִישׁ נִסְקַל עָרוּם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָה. וְהָכָא אִינּוּן אָמְרִין הָכֵין. תַּמָּן וְאָהַבְתָּ לְרֶעֲךְ כָמוֹךָ. יָבוֹר לוֹ מִיתָה קַלָה שֶׁבְּקַלּוֹת. בְּרַם הָכָא וְנִיוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִימַּתְכֶינָה.

MISHNAH: If she said, I am impure, she breaks her ketubah and leaves. . If she said, I am pure, one brings her to the Eastern gate, the Nikanor gate, for there one lets the suspected wives drink, and one purifies the woman after childbirth, and the persons healed from skin disease. A Cohen seizes her garment, if it tears it tears, if it frays it frays, until he uncovers her breast, and he destroys her hairdo. Rebbi Jehudah says, if her breast was beautiful, he did not uncover it, if her hair was beautiful, he did not undo it 65a ). . HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal. 5:18 . ”, that is the Nikanor gate. 17, the statement is “before the Eternal”, which means in the East. . Everywhere it is said “before the Eternal”, that means the Nikanor gate. 1, line 19.) It is written: “If a man sin against a man.. 2:25 . As R. David Fraenckel has noted, it seems that this verse is out of place and should be replaced by 1K . 8:31–32 which is quoted in Tosephta 1:4 , combined with Num . 5:27 , 28 as support that the ordeal of the suspected wife is to be held in the Temple: “If a man sin against his neighbor and causes a curse to be put on him … and You will hear in Heaven and will judge Your servants to declare the criminal guilty to turn his way on him [her belly will extend and her genitals shrink] and to clear the just to reward him for his just behavior [if the woman was not impure but pure, she will be declared innocent and be blessed with seed.]” ” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another. Does one shame out of a doubt? Rebbi Simlai said27:10, Lev. rabba 23:9 , Num. rabba 9(41 ). , anywhere one finds whoring, mass destruction reads אנדרומוסיא. While here the meaning could be “human plague”, which could be *ἀνδρολοιμός (Levy), there is another series of sayings mentioning a king who makes war on a rebellious province and causes there אנדרולמוסיה; Jastrow proposes *ἀνδρολημψία “robbery of men”. {Cf. ἀνδροληψία “seizure of foreigners in reprisal for the murder of a citizen abroad” ( Lex ap. D 23.82) (E. G.)}. In Gen. rabba 32(14): “A parable of a king who ordered his דורלומוסיא in a province and saved his friend by jailing him.” (Following Fürst in Tanḥuma Buber , vol. 2, p. כא, Note 24, the word דורמוסיות, דורמוסיאות, found in other Midrashim, is not a shortened form of אנדרולומסיה.) comes to the world. The verse said, one recites and after that one shames. But the Mishnah says, one shames and then one recites? Rebbi Hila said, because the verse says, “he makes stand, he makes her stand. 5:18 , 16 . ”; did she ever sit? But because of the first stand he uncovers her hair. 45a . The argument of Rebbi Jehudah seems inverted. There 6:5 , speaking about people executed by stoning. According to R. Jehudah, they are clothed in rectangular sheets of cloth. , he says: “One covers a man in front and a woman front and back.” And here, he says so? There, she goes to her death anyhow, but here, maybe she will be found to be pure and the young priests would attack her. The argument of the rabbis seems inverted. There 6:5 , Soṭa 3:9 . , they say: “A man is stoned naked but no woman is stoned naked.” And here, they say so? There, “you shall love your neighbor as yourself,” choose for him the easiest death 6:6 ), his chances of being killed instantly are greater if his fall is not cushioned by clothing. In the Babli, this is not considered a complete answer; the question is whether shame or suffering is worse. . But here, . 23:48 . “all women should be taught and not do as your whoring.”

הָיְתָה מְכוּסָּה בִלְבָנִים מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטֶלָּיוֹת נְזָמִים וְטַבָּעוֹת מַעֲבִירָם מִמֶּנָּהּ כְּדֵי לְנַוְולָהּ וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוּ מִמַּעֲלָה מִדַּדֶּיהָ וְכָל הָרוֹצֶה לִרְאוֹת בָּא וְרוֹאֶה חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ מִפְּנֵי שֶׁלִּיבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מוּתָּרוֹת לִרְאוֹתָהּ שֶׁנֶּאֱמַר וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶינָה. הָיְתָה מְכוּסָּה בִלְבָנִים וכו׳. מַתְנִיתִין בְּשֶׁאֵינָן נָאִין לָהּ. אֲבָל אִם הָיוּ נָאִין לָהּ לא בְדָא. מֵבִיא חֶבֶל מִצְרִי. וְלָמָּה חֶבֶל מִצְרִי. אָמַר רִבִּי יִצְחָק. לְפִי שֶׁעָשָׂת כְּמַעֲשֶׂה מִצְרַיִם. רִבִּי יִרְמְיָה בָּעֵי. חֶבֶל הַמִּצְרִי מְעַכֵּב. כְּפִיפָה מִצְרִית מְעַכֶּבֶת. מִשֶּׁל מִי הֵן בָּאִין. יָיבֹא כַּיי דְּאָמַר רִבִּי. דְּרִבִּי אָמַר. אֲמַת הַמַּיִם וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ וְכָל צוֹרְכֵי הָעִיר בָּאִין מִשְּׁיֵרֵי הַלִּישְׁכָּה. וְהָכָא כֵן.

MISHNAH: If she was clothed in white, he. 5:18 , 16 . covers her in black. If she wore gold jewelry, chains. , nose rings and finger rings, he removes them from her in order to make her ugly. After that he brings an Egyption rope and binds it higher than her breasts. Anyone who wants to look may come and see, except for her male and female slaves because she feels superior to them. All women are permitted to see her, as it was said: “. 23:48 . ”all women should be taught and not do as your whoring.” HALAKHAH: “If she was clothed in white,” etc. Our Mishnah [assumes that] they are not fitting her. But if they are fitting her, it does not apply. “He brings an Egyptian rope.” And why an Egyptian rope? Rebbi Isaac said, because she behaved in an Egyptian way. 18 , starts out: “You should not act in the way of the Land of Egypt”. Therefore, all infractions of the rules of sexual purity are called “Egyptian ways” even though the prohibition of adultery belongs to the “natural law” obligatory for all of mankind, even though the latter is formulated as a positive commandment ( Gen . 2:24 ): “Therefore, a man has to abandon his father and his mother (prohibition of incest in direct line) and cling to his wife (but not to another man’s wife nor to a male).” . Rebbi Jeremiah asked: Does the Egyptian rope prevent, does the Egyptian basket prevent? Who pays for them? That one follows what Rebbi said, for Rebbi said 4:2 . that the water supply, the city wall and its towers, and all public works in the city. are paid with the excess of the Temple treasury. The same holds here.

בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ הִיא קִישְּׁטָה אֶת עַצְמָהּ לָעֲבֵירָה וְהַמָּקוֹם נִיוְולָהּ. הִיא גִילְּתָהּ אֶת עַצְמָהּ לָעֲבֵירָה הַמָּקוֹם גִּילָּה עָלֶיהָ. הַיָּרֵךְ הִתְחִילָה בָּעֲבֵירָה תְחִילָּה וְאַחַר כָּךְ הַבֶּטֶן לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר הַגּוּף לֹא פָלֵט. בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ כול׳. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. בְּמִידָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ. מַאי טַעֲמָא. בְּסַאסְּאָה. בִּסְאָה סְאָה. אֵין לִי אֶלָּא סְאָה. מְנַיִין לְרַבּוֹת תֶּרְקָב וַחֲצִי תֶּרְקָב וְקַב וַחֲצִי קַב וְרוֹבַע וְתוֹמָן וַחֲצִי תוּמָּן וְאוּכְלָא. תַּלְמוּד לוֹמַר כִּי כָל סְאוֹן סוֹאֵן בְּרַעַשׁ. רִיבָּה כָּאן סְאוֹת הַרְבֶּה. אֵין לִי אֶלָּא דָבָר שֶׁהוּא שֶׁלְּמִידָּה. מְנַיִין לִפְרוּטוֹת קְטַנּוֹת שֶׁהֵן מִצְטָרְפוֹת לְחֶשְׁבּוֹן מְרוּבֶּה. תַּלמוּד לוֹמַר אַחַת לְאַחַת לִמְצוֹא חֶשְׁבּוֹן. בְּנוֹהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בָּעֲבֵירָה שֶׁחַיָיבִין עָלָיו מִיתָה בִידֵי שָׁמַיִם. מֵת שׁוֹרוֹ אָבְדָה תַרְנְגוֹלָתוֹ נִשְׁבְּרָה צְלוּחִיתוֹ נִכְשַׁל בְּאֶצְבָּעוֹ. וְהַחֶשְׁבּוֹן מִתְמַצֶּה. דָּבָר אַחֵר. אַחַת מִתְאָרְעֶה לְאַחַת וְהַחֶשְׁבּוֹן מִתְמַצֶּה. וְכַמָּה הוּא מִיצּוּי חֶשְׁבּוֹן. עַד אַחַת. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כְּשֵׁם שֶׁיֵּשׁ דֵּיעוֹת בְּמַאֲכָל וּבְמִשְׁתֶּה כָּךְ יֵשׁ דֵּיעוֹת בָּאֲנָשִׁים. יֵשׁ לְךָ אָדָם זְבוּב נוֹפֵל לְתוֹךְ כּוֹסוֹ וְהוּא נוֹטְלוֹ וְזוֹרְקוֹ וְשׁוֹתֵהוּ. זֶה כִּשְׁאָר כָּל הָאָדָם שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ מְדַבֶּרֶת עַם שְׁכֵינֶיהָ וְעִם קְרוֹבֶיהָ. אוֹ יֵשׁ לְךָ אָדָם שֶׁפּוֹרֵחַ זְבוּב עַל גַּבֵּי כוֹסוֹ וְהוּא נוֹטְלוֹ וְשׁוֹפְכוֹ וְאֵינוֹ טוֹעֲמוֹ. זֶה הוּא חֶלֶק רַע בָּאֲנָשִׁים שֶׁנָּתַן עֵינָיו בָּהּ לְגָרְשָׁהּ. וְיֵשׁ לְךָ אָדָם זְבוּב שׁוֹכֵן עַל כּוֹסוֹ וְהוּא נוֹטְלוֹ וּמֵנִיחוֹ כְּמוֹת שֶׁהוּא. זֶה פַּפּוֹס בֶּן יְהוּדָה שֶׁנָּעַל אֶת הַדֶּלֶת בִּפְנֵי אִשְׁתּוֹ. אָמְרִין לֵיהּ. נְהִיגִין הֲווֹן אַבְהָתָךְ עָבְדִין כֵּן. יֵשׁ לְךָ אָדָם זְבוּב מֵת לְתוֹךְ כּוֹסוֹ וְהוּא נוֹטְלוֹ וּמוֹצְצוֹ וְשׁוֹתֵיהוּ. זֶה הָרָשָׁע שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ לִבָּהּ גַּס בָּעֲבָדֶיהָ לִיבָּהּ גַּס בְּשִׁפְחוֹתֵיהָ וְהוּא מְצֻוֶּה עָלֶיהָ לְגָרְשָׁהּ. שֶׁנֶּאֱמַר וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ אַחֵר. הַכָּתוּב קְרָאוֹ אַחֵר שֶׁאֵינוֹ בֶן זוּג שֶׁלָּרִאשׁוֹן. שֶׁהוּא הוֹצִיא אֶת אִשְתּוֹ מִשּׁוּם עֶרְוָה וַהֲלָהּ נִכְשַׁל בָּהּ. אִם זָכָה הוּא לַשָּׁמִים הֲרֵי הוּא מְגָרְשָׁהּ. וְאִם לָאו סוֹף שֶׁהִיא קוֹבְרָתוֹ. שֶׁנֶּאֱמַר אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן. רָאוּי הָיָה זֶה לְמִיתָה שֶׁהָאִשָּׁה הַזֹּאת הִכְנִיס לְתוֹךְ בֵּיתוֹ. שְׁמוּאֵל אָמַר. פּוֹרְשִׁים מִן הַמְזַנָּה וְאֵין פּוֹרְשִין מִבֵּיתָהּ. וְאַתְיָיא כָּיי דָמַר רִבִּי יוֹחָנָן. אֵשֶׁת אִישׁ שֶׁזִּינְתָה הַוְולָדוֹת לַבַּעַל. מִפְּנֵי שֶׁרוֹב בְּעִילוֹת מִן הַבַּעַל. כָּתוּב אֶחָד אוֹמֵר לַצְבּוֹת בֶּטֶן וְלִנְפִּיל יָרֵךְ. וְכָתוּב אַחֵר אוֹמֵר. וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ. וְכָתוּב אַחֵר אוֹמֵר. בְּתֵת יי אֶת יְרֵכֵךְ נוֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה. מִקְרָא אֶחָד מַכְרִיעַ שְׁנֵי מִקְרָאוֹת. אָמַר רִבִּי מָנָא. כָּאן לְמַעֲשֶׂה וְכָאן לְתַנָּיִין. אָמַר רִבִּי אָבִין. וַאֲפִילוּ תֵימַר. כָּן וְכָאן לְמַעֲשֶׂה כָּאן וְכָאן לְתַנָּאִין. לַצְבּוֹת בֶּטֶן וְלִנְפִּיל יָרֵךְ. לַבּוֹעֵל. וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵיכָהּ. לָאִשָּׁה. הַדַּעַת מַכְרָעַת. יָרֵךְ הִתְחִילָה בָּעֲבֵירָה תְחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִילָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט. רִבִּי אָבָּא בְּרֵיהּ דְּרִבִּי פַּפֵּי עֲבַד לָהּ אַפְטָרָה. מַה אִם מִידַּת הַפּוֹרְעָנוּת מְעוּטָה אֵבֶר אֶחָד לוֹקֶה וּשְׁאָר כָּל הָאֵיבָרִים מַרְגִּישִׁין. מִידַּת הַטּוֹבָה הַמְרוּבָּה עַל אַחַת כַּמָּה וְכַמָּה.

MISHNAH: By the measure a person measures one measures him. She adorned herself for sin, therefore the Omnipresent made her ugly. She bared herself for sin, therefore the Omnipresent laid her bare. The genitals were first in sin and after that the belly; the genitals should be punished first and then the belly. 5:21 : “When the Eternal will make your genitals shrink and your belly extend.” (In the event, v. 27, the order is reversed.) J. C. Brichto ( loc. cit . Note 225) identifies the symptoms as pseudocyesis, spurious pregnancy. , while the remainder of the body does not escape. HALAKHAH: “By the measure a person measures one measures him,” etc. 81(2 ), Num. rabba 9(23 ). It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him 105b , Megillah 12b , Sanhedrin 90a , Sifry Num . 106 (cf. Halakhah 9 ), Mekhilta dR. Ismael (ed. Horovitz-Rabin) pp. 78,81,131; Gen. rabba 9(13 ), Ex. rabba 25(13 ) [shortened 9(9)]; Tanḥuma Noaḥ 13, Wa’era 14 , Bešallaḥ 2,4, Tazria‘ 6 ; and very frequently in the Gaonic literature. . What is the reason? בְּסַאסְּאָה.. 27:8. , seah for seah . Not only a seah , from where a three- qab is a Roman urna , 12.85 1. The seah contains 6 qab (κάβος); a terqab is half a seah (Gaonic Commentary to Mishnah Kelim 12:3 ; misinterpreted as תְּרֵיקָב “two qab ” in Graetz, Geschichte der Judäer vol. 3, p. 443.) , half a three- qab , half a qab , a quarter [ qab ], a toman is 1/8 qab , identical to a Roman hemina , Greek ἡμίνα, ½ sextarius . , half a toman , or an ukla , a Roman acetabulum , 6.6 cl. Qalir ( Silluq Šabbat Šeqalim ) calls it כלה and reports that it is slightly less than a hundredth of a seah . ? The verse says, “for all that is in a seah , breaks the seah noisily. 9:4 . ;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.. 7:27 . This is the end of the Tosephta and the parallel in the Babli. ” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once. 90a/b ; Tosephta 5:9 , Num. rabba 9(8 ). It was stated in the name of Rebbi Meïr: Just as there are opinions in eating and drinking, so opinions are [varied] among men. There is a man, if a fly falls into his cup, he takes it out, throws it away and drinks. That is like a normal man who sees his wife talking to her neighbors and relatives. Or you have a man who if a fly flies over his cup, takes it, pours [the contents] out, and does not taste them. That is a bad human attitude because he thinks of divorcing her. Or you have a man who, if a fly sits on his cup, takes it and leaves [the cup] untouched. That is Pappos ben Jehudah who locked his wife in. They said to him, did your forefathers behave like this? Or you have a man who finds a dead fly in his cup, takes it, licks it, and drinks. That is the wicked one who sees that his wife is overbearing with her slaves and slave-girls, where he would be commanded to divorce her 7:6 . , as it is said: “She left his house and went and married another man.” The verse called him other because he is not of the class of the first who expelled his wife because of a sexual transgression and the other one stumbled over her. If Heaven gives him credit, he will divorce her; otherwise, at the end she will bury him as it is said, “or if the latter man dies.” That man deserves to die since he brought that woman into his house. Samuel said, one separates from the whoring woman but not from her house. This parallels what Rebbi Joḥanan said: 12:8 , quoted as tannaïtic text in the Babli, 27a . “If a married woman committed adultery, her children are her husband’s since most of the intercourse was with the husband.” One verse says: “For swelling of the belly and shrinking of the genitals,” another verse says “her belly will swell and her genitals shrink”, and another verse says “when the Eternal will make your genitals shrink and your belly swell.”. 5:22 , 27 , the belly is mentioned before the genitals but in v. 21 the order is inverted. Does one verse weigh more than two verses? Rebbi Mana said, here for the act, there conditional. 5:22 , 27 is a description of what will or did happen; v. 21 is a curse formula conditional upon the woman having sinned. . Rebbi Abin said, you may even say in both cases for the act, in both cases as a condition. “For swelling of the belly and shrinking of the genitals” for the adulterer. “Her belly will swell and her genitals shrink”, for the woman. Reason decides, “the genitals were first in sin and after that the belly; the genitals should be punished first and then the belly, while the remainder of the body does not escape.” Rebbi Abba the son of Rebbi Pappeus used this as conclusion of a sermon: Since for [heavenly] punishment, which is meted out sparingly, one limb is smitten and all limbs hurt, in the case of [heavenly] benefices, which are given out in abundance 4:1 . , [may we] not [expect] so much more!

שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו לְפִיכָךְ נִיקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו. אַבְשָׁלוֹם נִתְנַוֶוה בִשְׂעָרוֹ לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. לְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו לְפִיכָךְ נִיתְּנוּ בוֹ עֶשֶׂר לוֹנְכִיּוֹת שֶׁנֶּאֱמַר וַיָּסוֹבּוּ עֲשָׂרָה נְעָרִים נוֹשְׂאֵי כְלֵי יוֹאָב. וּלְפִי שֶׁגָּנַב שָׁלֹשׁ גְּנֵיבוֹת לֵב אָבִיו וְלֵב בֵּית דִּין וְלֵב יִשְׂרָאֵל לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלֹשָׁה שְׁבָטִים שֶׁנֶּאֱמַר וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם. שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו כול׳. תַּנֵּי. רִבִּי אוֹמֵר. לְפִי שֶׁתְּחִילַּת קַלקָלָתוֹ בְּעַזָּה לְפִיכָךְ עוֹנְשׁוֹ בְּעַזָּה. וְהָכְתִיב וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. דֶּרֶךְ נִישּׂוּאִין הָיוּ. כָּתוּב אֶחָד אוֹמֵר וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה. וְכָתוּב אַחֵר אוֹמֵר הִנֵּה חָמִיךְ עוֹלֶה תִמְנָתָה. רַב אָמַר. שְׁתֵּי תִימְנִיּוֹת הָיוּ. אַחַת שֶׁלִּיהוּדָה וְאַחַת שֶׁלְּשִׁמְשׁוֹן. רִבִּי סִימוֹן אָמַר. תִּמְנָתָה אַחַת הִיא. וְלָמָּה כָתַב בָּהּ עֲלִיָיה וִירִידָה. אֶלָּא שֶׁל יְהוּדָה עַל יְדֵי שֶׁהָיְתָה לְשׁוּם שָׁמַיִם. לְפִיכָךְ כָּתַב בָּהּ עֲלִיָיה. וְשֶׁלְּשִׁמְשׁוֹן עַל יְדֵי שֶׁלֹּא הָיְתָה לְשֵׁם שָׁמַיִם כָּתַב בָּהּ יְרִידָה. אָמַר רִבִּי אַיְיבוֹ בַּר נַגָּרִי. כְּגוֹן הָדָא בֵית מַעֲייֹן שֶׁיּוֹרְדִין בָּהּ מִפַּלַּטָּתָה וְעוֹלִין בָּהּ מִטִּיבֵּרִיָּה. כְּתִיב וַיָּבוֹאוּ עַד כַּרְמֵי תִמְנָתָה. אָמַר רַב שְׁמוּאֵל בַּר רַב יִצְחָק. מְלַמֵּד שֶׁהָיוּ אָבִיו וְאִמּוֹ מַרְאִין לוֹ כַּרְמֵי תִמְנָתָה זְרוּעִים כִּלְאַיִם וְאוֹמְרִים לוֹ. בְּנִי. כְּשֵׁם שֶׁכַּרְמֵיהֶן זְרוּעִין כִּלְאַיִם. כָּךְ בְּנוֹתֵיהֶם זְרוּעוֹת כִּלְאַיִם. וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵיי הִיא כִּי תוֹאָנָה הוּא מְבַקֵּשׁ מִפְּלִשְׁתִּים. אָמַר רִבִּי לָעְזָר. בְּשִׁבְעָה מְקוֹמוֹת כְּתִיב לֹא תִּתְחַתֵּן בָּם. אָמַר רִבִּי אָבִין. לֶאֱסוֹר שִׁבְעָה עַמָּמִין. וְהָכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי יִצְחָק אִם לַלֵּצִים הוּא יָלִיץ. כְּתִיב וַתָּחֶל רוּחַ יי לְפַעֲמוֹ בְּמַחֲנֵה דָן בֵּין צָרְעָה וּבֵין אֶשְׁתָּאוֹל. תְּרֵין אֲמוֹרִין. חַד אָמַר. בְּשָׁעָה שֶׁהָיָה רוּחַ הַקּוֹדֶשׁ שׁוֹרָה עָלָיו הָיוּ פְסִיעוֹתָיו כְּמִצָּרְעָה לְאֶשְׁתָּאוֹל. וְחָרָנָה אָמַר. בְּשָׁעָה שֶׁהָיְתָה רוּחַ הַקּוֹדֶשׁ שׁוֹרָה עָלָיו הָיוּ שְׂעָרוֹתָיו מַקִּישׁוֹת כְּזוֹג וְקוֹלָן הוֹלֵךְ כְּמִצָּרְעָה לְאֶשְׁתָּאוֹל. וַיְבָרְכֵהוּ יי. רִבִּי הוּנָא בְשֵׁם רִבִּי יוֹסֵי. שֶׁהָיְתָה תַשְׁמִישׁוֹ שָׁוָה לְכָל אָדָם. כְּתִיב וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַיי מִפְּלִשְׁתִּים. אָמַר רִבִּי אָחָא. אָמַר לְפָנָיו. רִבּוֹנוֹ שֶׁלְּעוֹלָם. תֵּן לִי שְׂכַר עֵינִי אַחַת בָּעוֹלָם הַזֶּה וּשְׂכַר עֵינִי אַחַת מוּתְקֶנֶת לִי לֶעָתִיד לָבוֹא. כָּתוּב אֶחָד אוֹמֵר. וַיִּשְׁפֹּט אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה. וְכָתוּב אַחֵר אוֹמֵר. וְהוּא שָׁפַט אֶת יִשְׂרָאֵל עֶשְׂרִים שָׁנָה. אָמַר רִבִּי אָחָא. מְלַמֵּד שֶׁהָיוּ הַפְּלִשְׁתִּים יְרֵיאִים מִמֶּנּוּ עֶשְׂרִים שָׁנָה לְאַחַר מוֹתוֹ. כְּדֶרֶךְ שֶׁהָיוּ יְרֵיאִים מִמֶּנּוּ עֶשְׂרִים שָׁנָה בְּחַיָיו. אַבְשָׁלוֹם נִתְנַוֶוה בִשְׂעָרוֹ. רִבִּי חֲנִינָה אָמַר. בַּחֲרוּבִית גְּדוֹלָה הָיָה. יָכוֹל בְּכִידוֹן. רִבִּי בִּיבִי בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵין כְּדֵין הָיָה עָשׂוּי. אָמַר רִבִּי חֲנִינָה. כַּד סְלָקִית לְהָכָא נְסִבִת אֵיזוֹרֵהּ דִּבְרִי וְאֵיזוֹרָא דְּחַמוֹי מִקְפָּא כּוֹרְתָא דְּחָרוּבִיתָא דְּאַרְעָא דְּיִשְׂרָאֵל וְלָא מָטוּן. וּקְצִית חַד חָרוּב וּנְגַד מְלֹא יָדוֹיי דְּבַשׁ. אָמַר רִבִּי יוֹנָתָן יָפֶה סִיפְסוּף שֶּׁאָכַלְנוּ בְּנַעֲרוּתֵינוּ מִפֶּנְקְרִיסִין שֶׁאָכַלְנוּ בְּזִקְנוֹתֵינוּ. דִּי בְיוֹמוֹי אִישְׁתַּנֵּי עָלְמָא. אָמַר רִבִּי חִיָיא בַּר בָּא. בָּרִאשׁוֹנָה הָיְתָה סְאָה אַרְבֵּלִית מוֹצִיאָה סְאָה סוֹלֶת סְאָה קֶמַח סְאָה קֵיבָר סְאָה סוּבִּין סְאָה מוּרְסָן. וּכְדּוֹן אֲפִילוּ חָדָא בְחָדָא לָא קַיְימָא. כְּתִיב וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל לְהַלֵּל מְאֹד. יָכוֹל בַּכֹּל. תַּלְמוּד לוֹמַר מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹ לֹא הָיָה בוֹ מוּם. כְּתִיב וְלוֹ הָיָה בֶן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹב וְאֵין אִישׁ מִבְּנֵי יִשְׂרָאֵל טוֹב מִמֶּנּוּ. יָכוֹל בַּכֹּל. תַּלְמוּד לוֹמַר מִשִּׁכְמוֹ וָמַעְלָה גָּבוֹהַּ מִכָּל הָעָם. אֲבָל בְּאַבְנֵר מַהוּ אוֹמֵר. הֲלוֹא תֵדְעוּ כִּי שַׂר וְגָדוֹל נָפַל בַּיּוֹם הַזֶּה מִיִּשְׂרָאֵל. וְאַבְנֵר לָמָה נֶהֱרַג. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְרַבָּנִן. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. עַל יְדֵי שֶׁעָשָׂה דָמָן שֶׁלַּנְּעָרִים שְׂחוֹק. יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַל יְדֵי שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁלְּדָוִד. הָדָא הוּא דִכְתִיב וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמוֹר לְמִי אָרֶץ. כָּתַב. מִן אַבְנֵר לְדָוִד. וְרַבָּנִן אָמְרִין. עַל יְדֵי שֶׁלֹּא הִנִיחַ לְשָׁאוּל לְהִתְפַּיֵיס מִדָּוִד. הָדָא הוּא דִכְתִיב וְאָבִי רְאֵה גַּם רְאֵה אֶת כְּנַף מְעִילְךָ בְּיָדִי. אֲמַר לֵיהּ. מַה אַתְּ בְּעֵי מִן גַּלְגּוֹי דְהָדֵן. בְּסִירָה הוּעֲרָת. וְכֵיוָן שֶׁבָּאוּ לְמַעֲגָל אָמַר לוֹ. הֲלוֹא תַעֲנֶה אַבְנֵר. גַּבֵּי כְּנָף אָמַרְתָּ בְּסִירָה הֻעֲרָת. חֲנִית וְצַפַּחַת. בְּסִירָה הוּעֲרָת. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁהָיְתָה סִפֵּק בְּיָדוֹ לִמְחוֹת בְּנוֹב עִיר הַכֹּהֲנִים וְלֹא מִיחָה. וּלְפִי שֶׁגָּנַב שָׁלֹשׁ גְּנֵיבוֹת. לֵב אָבִיו. וְלֵב בֵּית דִּין. וְלֵב אַנְשֵׁי יִשְׂרָאֵל. לֵב אָבִיו. דִּכְתִיב וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה. כָּל עַצְמוֹ שֶׁלְּדָוִד לֹא מָלַךְ אֶלָּא אַרְבָּעִים. וָכָא הוּא אָמַר הָכֵין. אֶלָּא בְשָׁעָה שֶׁשָּׁאֲלוּ יִשְׂרָאֵל מֶלֶךְ. כִּי נֶדֶר נָדַר עַבְדֶךָ. אָמַר לֵיהּ. וּמַה אַתְּ בָּעֵי כְדוֹן. אָמַר לֵיהּ. כְּתוֹב חַד פִּיתַּק דִּתְּרֵין גּוּבְרִין דִּנְסְבִינוֹן עִימִּי. אָמַר לֵיהּ. אֱמוֹר לִי לְמָאן דְּאַתְּ בָּעֵי וַאֲנָא כְתוֹב. אָמַר לֵיהּ. כְּתוֹב לָהּ סְתָם וַאֲנָא לְמָאן דִּבְעִי אֲנָא נְסַב. כָּתַב לֵיהּ סְתָם. אֲזַל וּצְמַת לֵיהּ תְּרֵין תְּרֵין גּוּבְרִין. עַד דִּצְמַת לֵיהּ מָאתָן גּוּבְרִין. הָדָא הוּא דִכְתִיב. וְאֶת אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלַםִ קְרוּאִים וְהוֹלְכִים לְתוּמָּם. קְרוּאִים מִדָּוִד. וְהוֹלְכִים לְתוּמָּם. מֵאַבְשָׁלוֹם. וְלֹא יָדְעוּ כָל דָּבָר. מֵעַצַּת אֲחִיתוֹפֶל. רִבִּי הוּנָא בְשֵׁם רִבִּי אָחָא. וְכוֹלְהוּ רָאשֵׁי סַנְהֶדְרִיּוֹת הָיוּ. וְכֵיוָן דְּחָמוֹן מִילַּיָיא אַתְיָין לִידֵי חִילּוּפִין. אָמְרִין. רִבּוֹן כָּל הָעוֹלָמִים. נִפְּלָה נָא בְיַד דָּוִד וְאַל יִפּוֹל דָּוִד בְּיָדֵינוּ. שֶׁאִם אָנוּ נוֹפְלִין בְיַד דָּוִד הֲרֵי הוּא מְרַחֵם עָלֵינוּ. וְאִם חַס וְשָׁלוֹם יִפּוֹל דָּוִד בְּיָדֵינוּ אֵין אָנוּ מְרַחֲמִין עָלָיו. הוּא שֶׁדָּוִד אָמַר. פְּדֵה בְשָׁלוֹם נַפְשִׁי מִקְּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי. וְלֵב בֵּית דִּין. וַיֹּאמֶר אַבְשָׁלוֹם מִי יְשִׂימֵינִי שׁוֹפֵט הָאָרֶץ וגו׳. וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה. וְלֵב אַנְשֵׁי יִשְׂרָאֵל. וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל.

MISHNAH: Simson followed his eyes, therefore the Philistines pierced his eyes. Absalom beautified himself with his hair, therefore he was hung by his hair. Because he came to his father’s ten concubines, therefore ten lances were put into him, as it was said. 18:15 . : “Ten squires, Joab’s weapons carriers, surrounded him.” And because he stole three steals. 31:20 ). Cf. also Mekhilta dR. Ismael, Masekhta deŠirah , Chap. 6. , his father’s opinion, the court’s opinion, and Israel’s opinion, therefore three staves were stuck into him, as it was said. 18:14 . : “He took three staves in his hand and stuck them into Absalom’s heart.” HALAKHAH: “Simson followed his eyes,” etc. 9(24 )]; anonymous Babli 9b, Mekhilta dR. Simeon bar Ioḥai p. 74. It was stated: Rebbi says, because he started going astray at Gaza, therefore his punishment was at Gaza. But is it not written: “Simson descended into Timna. 14:1 . Gaza is mentioned only v. 16:1 . ”? Rebbi Samuel bar Naḥman said, that was a formal marriage. 9(24 ), the Yerushalmi version. One verse says, “Simson descended into Timna”, and another verse says, “behold, you father-in-law ascends to Timna. 38:13 . .” Rav said, there were two Timnot, one of Jehudah and one of Simson. Rebbi Simon said, there was only one Timna(ta). Why does it mention decent and ascent? But in the case of Jehudah, because it was in the name of Heaven, ascent is written. In the case of Simson, because it was not in the name of Heaven, descent is written. Rebbi Ayvu bar Naggari said, for example like Bet Ma‘on 9(24 ). to which one descends from Palatatha and ascends from Tiberias. 9(24 ). It is written: “They came to the vineyards in direction of Timna.. 14:5 . ” Rav Samuel ben Rav Isaac said, this teaches you that his father and mother were showing him the vineyards in direction of Timna sown in several kinds and saying to him: My son, just as their vineyards are sown with several kinds so their daughters are sown with several kinds. 14:4 . . “And his father and mother did not know that this was from the Eternal, that he was looking for a pretext from the Philistines.” Rebbi Eleazar said, In seven places it is written: “Do not contract marriage with them.. 7:3 . But the prohibition of Canaanite women is also in Ex . 34:16 . Outside the Pentateuch, the prohibition is mentioned Mal . 2:11 , Ezra 9:2 , 12 , 14 ; Neh . 10:31 . ” Rebbi Abun said, to prohibit seven peoples. 15:20–21 . Philistines are not mentioned in that list. . And here, it says so., how can it be said that his first marriage was ( Jud . 14:4 ) “from the Eternal”? ? Rebbi Isaac said, “if he scoffs about the scoffers.. 3:34 . According to R. David Fraenckel, since at least Simson’s relations with the Gazean prostitute and Dalilah were illegitimate, he deserved punishment. ” It is written. 13:25 . : “The spirit of the Eternal started to ring in him in the encampment of Dan, between Ṣor‘a and Eshtaol.” Two Amoraïm. One said, when the holy spirit was resting on him, his steps were as from Ṣor‘a to Eshtaol. The other said, when the holy spirit was resting on him, his hairs were tolling like a bell and their sound went as from Ṣor‘a to Eshtaol. “The Eternal blessed him. 13:24 . ”. Rebbi Huna in the name of Rebbi Yose: That his sex life was that of anybody. “I shall revenge one revenge of my two eyes from the Philistines.. 16:28 . The statement is also in Num. rabba 9(24 ). ” Rebbi Aḥa said, he said before Him: Master of the Universe! Give me the reward of one of my eyes in this world and the reward of the other eye be prepared for me in the World to Come. One verse says. 15:20 , but, as already Tosaphot ( Šabbat 55b, s . v . מעבירם ) noted, all texts and versions have “twenty years”. David Qimḥi, following the reading of the parallel in Num. rabba 14(21 ), in his commentary to Jud . 16:31 , reads “twenty years” in the text here and quotes R. Aḥa as explanation of the duplication of the notices in 15:20, 16:31. While our text here is confirmed by the Rome ms., “40 years”, Qimḥi’s reading as supported by Num. rabba (whose first part probably is Provençal) can be taken as testimony for the Provençal text. : “He judged Israel for forty years.” And another verse says. 16:31 . : “He had judged Israel for twenty years.” Rebbi Aḥa said, this teaches that the Philistines were afraid of him twenty years after his death as they were afraid of him during his lifetime. “Absalom beautified himself with his hair.” Rebbi Ḥanina said, it was like a large carob tree. Should I think like a javelin? Rebbi Bibi in the name of Rebbi Joḥanan: It was made like this and like that. Chapter 7, Notes 71–75 . They are added here only because of the mention of a carob tree. Cf. also Babli Baba Batra 91b , Ketubot 112a . Rebbi Ḥanina said, when I immigrated here, I took my son’s belt and the belt of my father-in-law: חֲמֹרִי “my donkey”. to measure around a young carob tree of the Land of Israel and it was not enough. I cut one carob pod and it filled my hand with honey. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one. 13, 27; Num. rabba 9(29 ); Tanḥuma Buber Ḥuqqat 8, Tanḥuma Ḥuqqat 4; Babli Sanhedrin 49a . It is written. 14:25 . : “No man in Israel was beautiful like Absalom, to be very much praised.” I could think, in everything. The verse says, “from his foot sole to the top of his forehead”. It is written. 9:2 . : “He had a son whose name was Saul, select and good, no one of the Children of Israel was better than he.” I could think, in everything. The verse says, “from his shoulder on he was higher than all the people.” But about Abner, what is written. 3:38 . ? “You should know that a leader and great man fell today in Israel.” 1:1, Notes 176–179 . The question asked is, why did Providence let Abner lose his usual caution when dealing with Joab. The presumed argument between Saul and Abner is explained in detail in the commentary by R. Ḥananel (Kairuan, early 11th Cent.) to Sanhedrin 49a , quoted in Arukh ( s. v . בור ז) as Yerushalmi text; but clearly it is a paraphrase. (Printed on the margin of the Wilna Babli). Why was Abner killed? Rebbi Joshua ben Levi, Rebbi Simeon ben Laqish, and the rabbis. Rebbi Joshua ben Levi said, because he made fun of the lives of his squires as it is said ( 2Sam . 2:14 ): “Let the squires get up and play before us.” R. Simeon ben Laqish said, because he prefaced his name before that of David; that is what is written ( 2Sam . 3:12 ) “Abner sent messengers to David the underling, saying: Whose is the land?” He wrote: From Abner to David. The rabbis say, because he did not let Shaul make peace with David. That is what is written ( 1Sam . 24:5 ): “My father, see, but see the corner of your coat in my hand!” He said to him, what do you want from the prattling of this one, it was torn off by thorns. But when they came to the circle, he said to him ( 1Sam . 26:14 ): “Can you answer, Abner?” About the corner, you said it was torn off by a thorn; were spear and pitcher cut off by a thorn? But some say, because he had it in his power to intervene for Nob, the city of priests, and he did not intervene. 9(29 ). “And because he stole three steals, his father’s opinion, the court’s opinion, and Israel’s opinion.” His father’s opinion, as it is written. 15:7 . : “It was after forty years.” David himself did not rule more than forty years, and here, it says so? But it is from the time that Israel demanded a king 14b ; ascribed to R. Joshua. The source is Seder ‘Olam Chapter 14; cf. the extensive commentary in the author’s edition (Northvale NJ, 1998), p. 139. . “For your servant made a vow. 15:8 . .” He said to him, what else do you want? He said to him, write me a tablet that two men should go with me. He said to him, tell me whom you want and I shall write. He said to him, write it to open and I shall take whom I want. He wrote it open. He went and added two people each until he had added 200 people. That is what is written.15:11. , “with Absalom went 200 invited people from Jerusalem, going in their simplicity.” Invited, from David. Going in their simplicity, of Absalom. “They did not know anything,” of Aḥitophel’s counsel. Rebbi Huna in the name of Rebbi Aḥa: They all were presiding judges. Then they saw the things. They went to change sides. They said: Master of all universes: Let us fall in David’s hand and do not let fall David in our hands! For if we fall in David’s hand, he will have mercy on us. But if, Heaven forbid, David would fall in our hands, we would not have mercy on him. That is what David said. 55:19 ; cf. Midrash Tehillim 55[4]. , “He saved me in peace from my confidant, for the majority were with me!” “The court’s opinion”. “And Absalom said, who would make me the judge of the land.. 15:4 . ” “So Absalom would act.. 15:6 . ” “And Israel’s opinion.” Absalom insinuated himself with the men of Israel.. 15:6 . ”

וְכֵן לְעִנְיַין הַטּוֹבָה מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת שֶׁנֶּאֱמַר וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. לְפִיכָךְ נִתְעַכְּבוּ לָהּ כָּל יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר שֶׁנֶּאֱמַר וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. וְכֵן לְעִנְיַין הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת. שֶׁנֶּאֱמַר וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק וגו׳. לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעַת יָמִים בַּמִּדְבָּר. שֶׁנֶּאֱמַר. וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. אָמַר רִבִּי יוֹחָנָן. פָּסוּק זֶה בְּרוּחַ הַקּוֹדֶשׁ נֶאֱמַר. וַתֵּתַצַּב אֲחוֹתוֹ. רָאִיתִי אֶת יי נִצָּב עַל הַמִּזְבֵּחַ. אֲחוֹתוֹ. אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ. מֵרָחוֹק. מֵרָחוֹק יי נִרְאָה לִי. לְדֵעָה. כִּי מָלְאָה הָאָרֶץ דֵיעָה אֶת יי. מַה יֵעָשֶׂה לוֹ. כִּי לֹא יַעֲשֶׂה יי אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים.

MISHNAH: בשלח פתיחתא. Similarly, for good deeds. Miriam waited for Moses one hour as it is said. 2:4 . : “His sister stood by from afar.” Therefore, all of Israel stayed put for her for seven days in the prairie as it is said. 12:15 . : “The people did not travel until Miriam was taken in.” HALAKHAH: “Similarly, for good deeds. Miriam waited for Moses one hour as it is said. 2:4 . : ‘His sister stood by from afar’ etc. Therefore, Israel stayed put for her for seven days in the prairie as it is said. 12:15 . : ‘The people did not travel until Miriam was taken in.’ ” 1:26 . A similar homily is in the Babli, 11a . Rebbi Joḥanan said, the entire verse was said in the language of inspiration: “His sister stood by ,” “I saw the Eternal standing on the altar.. 9:1 . ” “His sister ,” “say to wisdom: you are my sister. . 7:4 . ” “ From far ”, “ from far away the Eternal appeared to me. 31:2 . .” “To know ”, “for the earth will be full of the Eternal’s knowledge .. 11:9 . ” “What will be done with him”, “because the Eternal will not do anything unless He uncovered His counsel to His servants, the prophets.. 3:7 . ”

יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ שֶׁנֶּאֱמַר וַיַּעַל יוֹסֶף לִקְבּוֹר אֶת אָבִיו. מִי לָנוּ גָדוֹל מִיּוֹסֵף שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא מֹשֶׁה. מֹשֶׁה זָכָה בְעַצְמוֹת יוֹסֵף וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ שֶׁנֶּאֱמַר וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמֹּשֶׁה שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר וַיִּקְבּוֹר אוֹתוֹ בַּגַּיא. וְלֹא עַל מֹשֶׁה בִּלְבַד אָמְרוּ אֶלָּא עַל כָּל הַצַּדִּיקִים שֶׁנֶּאֱמַר וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יי יַאַסְפֶךָ. יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ כול׳. אָמַר רִבִּי יִצְחָק. כְּבוֹד חַי הָעוֹלָמִים הָיָה עִמָּהֶן. כְּתִיב וַיָּבוֹאוּ עַד גּוֹרֶן הָאָטָד. וְכִי יֵשׁ גּוֹרֶן לָאָטָד. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. חִיזַּרְנוּ בְּכָל הַמִּקְרָא וְלֹא מָצִינוּ מָקוֹם שֶׁשְּׁמוֹ אָטָד. אֶלָּא מַהוּ אָטָד. אֵילּוּ הַכְּנַעֲנִים שֶׁהָיוּ רְאוּיִין לִידוֹשׁ כְּאָטָד. וּבְאֵי זוֹ זְכוּת נִיצּוֹלוּ. בִּזְכוּת וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת הָאֵבֶל בְּגוֹרֶן הָאָטָד. וּמַה חֶסֶד עָשׂוּ עִמּוֹ. רִבִּי אֶלְעָזָר אָמַר. אֵיזוֹרֵיהֶם הִתִּירוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. קִישְׁרֵי כִתְפֵיהֶן הִתִּירוּ. רַבָּנִן אָמְרִין. זָקְפוּ קוֹמָתָן. אָמַר רִבִּי יוּדָן בַּר שָׁלוֹם. הֶרְאוּ בְאֶצְבַּע וְאָמְרוּ אָבֵל כָּבֵד זֶה לְמִצְרַיִם. וּמַה אִם אֵילּוּ שֶׁלֹּא עָשׂוּ חֶסֶד לֹא בִידֵיהֶן וְלֹא בְרַגְלֵיהֶן רָאוּ מַה פָרַע לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. יִשְׂרָאֵל שֶׁהֵן עוֹשִׂין חֶסֶד בִּידֵיהֶן וּבְרַגְלֵיהֶן עִם גְּדוֹלֵיהֶן וְעִם קְטָנֵיהֶן עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רִבִּי אַבָּהוּ כָּל אוֹתָן שִׁבְעִים יוֹם שֶׁבֵּין אִיגְרוֹת לְאִיגְרוֹת כְּנֶגֶד שִׁבְעִים יוֹם שֶׁעָשׂוּ הַמִּצְרִיִים חֶסֶד עִם אָבִינוּ יַעֲקֹב. כְּתִיב וַיְקוֹנֵן דָּוִד אֶת הַקִּינָה הַזֹּאת וגו׳ וַיֹּאמֶר לְלַמֵּד לִבְנֵי יְהוּדָה קָשֶׁת. לֹא מִסְתַּבְּרָא דְלֹא. לְלַמֵּד בְּנֵי יְהוּדָה מִי הָיָה. אֶלָּא אָמַר דָּוִד. כֵּיוָן שֶׁהַצַּדִּיקִים מִסְתַּלְּקִין הַשּׂוֹנְאִין בָּאִין וּמִתְגָּרִין בְּיִשְׂרָאֵל. הֲלֹא הִיא כְתוּבָה עַל סֵפֶר הַיָּשָׁר. תְּרִין אֲמוֹרִין. חַד אָמַר. זֶה סֵפֶר בְּרֵאשִׁית. וְחָרָנָה אָמַר. זֶה חוּמָשׁ הַפִּיקּוּדִים. מָאן דְּאָמַר. זֶה סֵפֶר בְּרֵאשִׁית. נִיחָא. וּמָאן דְּאָמַר. זֶה חוּמָשׁ פִּיקּוּדִים. מַה מִלְחָמָה הָיְתָה שָׁם. וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרוֹת בְּנֵי יַעֲקֹן מוֹסֵרָה שָׁם מֵת אַהֲרֹן. וְכִי בְמוֹסֵירוֹת מֵת אַהֲרֹן. וַהֲלֹא בְהֹר הָהָר מֵת. הָדָא הִיא דִכְתִיב וַיַּעַל אַהֲרֹן הַכֹּהֶן אֶל הֹר הָהָר וָיָּמָת שָׁם. אֶלָּא כֵּיוָן שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עֲנָנֵי כָּבוֹד וּבִיקְּשׁוּ הַכְּנַעֲנִים לְהִתְגָּרוֹת בְּיִשְׂרָאֵל. הָדָא הִיא דִכְתִיב וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יוֹשֵׁב הַנֶּגֶב כִּי בָא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים. מַהוּ דֶּרֶךְ הָאֲתָרִים. שָׁמַע שֶׁמֵּת אַהֲרֹן הַתַּיָיר הַגָּדוֹל שֶׁלָּהֶן שֶׁהָיָה תָר לָהֶן אֶת הַדֶּרֶךְ. בּוֹאוּ וְנִתְגָּרֶה בֵהֶן. וּבִיקְּשׁוּ יִשְׂרָאֵל לַחֲזוֹר לְמִצְרַיִם וְנָסְעוּ לָאַחֲרֵיהֶן שְׁמוֹנֶה מַסָּעוֹת. וְרָץ אַחֲרָיו שִׁבְטוֹ שֶׁלְּלֵוִי וְהָרַג בָּהֶן שְׁמוֹנֶה מִשְׁפָּחוֹת. אַף הֵן הָרְגוּ מִמֶּנּוּ אַרְבַּע. הָדָא הִיא דִכְתִיב לְעַמְרָמִי לְיִצְהָרִי לְחֶבְרוֹנִי לְעוֹזִּיאֵלִי. אֵימָתַי חָזְרוּ. בִּימֵי דָוִד. הָדָא הִיא דִכְתִיב יִפְרַח בְּיָמָיו צַדִּיק. אָמְרוּ. מִי גָרַם לָנוּ כָל הַדָּמִים הַלָּלוּ. אָמְרוּ. עַל שֶלֹּא עָשִׂינוּ חֶסֶד עִם אוֹתוֹ הַצַּדִּיק. וְהָלְכוּ וְקָשְׁרוּ לוֹ הֶסְפֵּד וְגָמְלוּ לַצַּדִיק חֶסֶד. וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ מֵת שָׁם וְנִקְבַּר שָׁם. שֶׁגָּמְלוּ לַצַּדִיק חֶסֶד. עִמּוֹ. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. עִמּוֹ. עִם נַפְשָׁךְ אַתְּ עֲבַד. אָמַר רִבִּי חָמָא בַּר חֲנִינָא. מָשָׁל לְמֶלֶךְ שֶׁהָיָה מֵשִׂיא אֶת בְּנוֹ. וּבָא אֵיפַּרְכוֹס לִטְעוֹן בָּאַפִּירְיוֹן וְלֹא הָנִיחוּ לוֹ. אָמַר הַמֶּלֶךְ. הָנִיחוּ לוֹ. לְמָחָר הוּא מֵשִׂיא אֶת בִּתּוֹ וַאֲנִי מְכַבְּדוֹ בְמַה שֶׁכִּיבְּדָנִי. כַּכָּתוּב אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיִםָ וְאָנֹכִי אַעַלְךָ גַם עָלֹה. מַה תַלְמוּד לוֹמַר גַּם עָלֹה. אָמַר. אוֹתְךָ אֲנִי מַעֲלֶה וּשְׁאָר כָּל הַשְּׁבָטִים אֲנִי מַעֲלֶה. מְלַמֵּד שֶׁכָּל שֶׁבֶט וְשֶׁבֶט הֶעֱלָה עַצְמוֹת רֹאשׁ שִׁבְטוֹ עִמּוֹ. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. אִילּוּלֵא שֶׁהַדָּבָר כָּתוּב לֹא הָיָה אֶיפְשַׁר לְאוֹמְרוֹ. מְלַמֵּד כְּשֶׁמֵּת מֹשֶׁה הָיָה מוּטָּל עַל כַּנְפֵי שְׁכִינָה כְּאַרְבָּעַת מִיל מִנַּחֲלַת בְּנֵי רְאוּבֵן עַד נַחֲלַת בְּנֵי גָד. שֶׁמֵּת בְּנַחֲלַת בְּנֵי רְאוּבֵן וְנִקְבַּר בְּנַחֲלַת בְּנֵי גָד. וּמְנַיִין שֶׁמֵּת בְּנַחֲלַת בְּנֵי רְאוּבֵן. שֶׁנֶּאֱמַר וּבְנֵי רְאוּבֵן בָּנוּ אֶת חֶשְׁבּוֹן וְאֶת אֶלְעָלֶה וְאֶת קִרְיָיתַיִם וְאֶת נְבוֹ. וּכְתִיב עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ וּמוּת בָּהָר אֲשֶׁר אַתָּה עוֹלֶה שָׁמָּה. וּמְנַיִין שֶׁנִּקְבַּר בְּנַחֲלַת בְּנֵי גָד. שֶׁנֶּאֱמַר וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד וגו׳ כִּי שָׁם חֶלְקַת מְחוֹקֵק סָפוּן. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה אוֹמֵר. וַיֵּתֵא רָאשֵׁי עָם. וּמַלְאֲכֵי שָׁרֵת הָיוּ אוֹמְרִים. צִדְקַת יי עָשָׂה. וְיִשְׂרָאֵל הָיוּ אוֹמְרִין. וּמִשְפָּטָיו עִם יִשְׂרָאֵל. אֵילּוּ וָאֵילּוּ הָיוּ אוֹמְרִים. יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הוֹלֵךְ נְכוֹחוֹ.

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.. 50:7 . ” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.. 13:19 . ” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley. 34:6 . Another tradition, Sifry Num . 32, in the name of R. Ismael counts this verse as one of the three instances where אוֹתוֹ does not mean “him” but “himself”. .” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.. 58:8 . ” HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. 100(7 ). Rebbi Isaac said: The glory of the Lifegiver of the Worlds 2:9). Ashkenazic pronunciation follows the Biblical חֵי ( Dan . 13:7). The Worlds are this world, the World to Come, and all other possible worlds He created. was with them. It is written: “They came to the threshing place of the brambles.. 50:10 . ” Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.. 50:11 . ” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders. The rabbis said, they stood up. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more! Rebbi Abbahu said, these seventy days between letters and letters. 3:12 ) and Mordokhai”s letters of Sivan 23 ( Esth . 8:9 ). If the months are alternatingly of 29 and 30 days, there are exactly 70 days between the dates. correspond to the seventy days in which the Egyptians performed kindness with our father Jacob. 50:3 . . It is written. 1:17–18 . : “And David sang this elegy”, etc., “and said: To teach the people of Judah archery.” Is it reasonable that he had to teach the people of Judah, who was he. 18:35 ), long ago was a teacher of archery. “He” refers to David. ? But David said, when the just have disappeared, the haters come and attack Israel. “Is that not written in the book Yashar?” Two Amoraïm. One says, that is the book of Genesis. But the other said, that is the fifth of Numbers 25a , R. Joḥanan identifies the book Yashar with Genesis, R. Eleazar with Deuteronomy. In the Babli, the book of Yashar is not a book of wars. “Fifth” is the standard rabbinic name for any one of the five books of the Pentateuch. . The one who said, this is the book of Genesis, is understandable. But the one who said, that is the fifth of Numbers, what war is reported there? 1:1, fol. 38b. “The Children of Israel travelled from the springs of Bene-Ya‘aqon to Mosera; there Aaron died. 10:6 . .” Did Aaron die at Mosera? Did he not die on Mount Hor? That is what is written: “Aaron the Cohen ascended Mount Hor and died there.. 33:38 . ” But when Aaron died and the clouds of glory disappeared, the Canaanites desired to attack Israel. That is what is written: “The Canaanite, the king of Arad, dweller in the Southland, heard that Israel came by the way of the scouts.. 33:40 . The same interpretation is in the Babli, Roš Haššanah 3a . Cf. also Num. rabba 19(11 ), Tanḥuma Buber Ḥuqqat 42, Tanḥuma Ḥuqqat 18; Threni rabbati 1(64); Tosephta 11:1 ; Sifry Num . 82. ” What is “the way of the scouts”? He heard that Aaron died, the great scout, who did scout the way for them. 10:33 ). . They came and attacked them. Then Israel wanted to return to Egypt and travelled eight stations backward. The tribe of Levi ran after them and killed eight families from them. 26 , 8 families are missing compared to the enumeration of grandsons of Jacob in Gen . 46: 5 from Benjamin and 1 each from Simeon, Gad, and Asher. . They also killed four of their families. That is what is written: “The Amramite, the Yiṣharite, the Ḥebronite, the Uzielite.. 26:23 , an isolated verse seemingly without connection to what comes before and after. This is interpreted to mean that David took care to re-establish these families after they had been decimated. The only levitic family missing in the list of Num . 26 is Šim‘î . ” When were they re-established? In David’s time. That is what is written: “In his days, the just will blossom. 72:2 . ”. They said, what caused us all this bloodshed? They said, because we did not perform kindness for that just man. They went and organized a eulogy and performed kindness for that just man. The verse considers it as if he died and was buried there where they performed kindness for that just man. “With him. 13:19 . ”. Rebbi Crispus in the name of Rebbi Joḥanan: You do it for yourself, that God would do for him what he did for Joseph. . Rebbi Ḥama bar Ḥanina: A parable of a king who was marrying off his son. There came a prefect to carry the litter, and they did not admit him. The king said, let him; tomorrow he will marry off his daughter and I can honor him the way he honored me. As it is written. 46:4 . : “I shall descend with you to Egypt and I shall bring you up, also ascending.” Why does the verse say, “also ascending”? I shall bring you up and the other tribes also I shall bring up. That teaches that every tribe brought the bones of their ancestor with them 94(6 ). . . 106. It was stated in the name of Rebbi Jehudah: If it had not been written, it would have been impossible to say: This teaches us that when Moses died, he was lying on the wings of the Shekhina . 355,357, Midrash Tannaïm p. 224; Abot dR. Nathan (Schechter) A 12, B 25; Bet ha-Midrasch (Jellinek) vol. 1 p. 115, vol. 6 p. 71. about four miles, from the inheritance of the tribe of Reuben to the inheritance of the tribe of Gad, since he died in the inheritance of the tribe of Reuben and was buried in the inheritance of the tribe of Gad. From where that he died in the inheritance of the tribe of Reuben? Because it was said, “the tribe of Reuben built Ḥešbon, Elaleh, Qiryatayim, and Nebo.. 32:38 . ” And it is written. 32:49 . : “Ascend this ‘Abarim mountain, the Mountain of Nebo, and die on the Mountain up which you will climb.” And from where that he was buried in the inheritance of the tribe of Gad? For it was said. 33:20–21 . : “To Gad he said, praised be He Who enlarges Gad, etc. For there the part of the lawgiver is hidden.” The Holy One, praise to Him, added: “He came at the head of the people.” The angels of the service said, “he executed the justice of the Eternal”, and Israel were saying, “and His laws with Israel.” All together were saying: “. 57:2 . A fitting end of a sermon of consolation of mourners. May he come in peace, may they rest on their couches, he goes in His pleasure.”