Today's Daf Yomi
July 1, 2019 | ืืดื ืืกืืื ืชืฉืขืดื
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This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.
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This monthโs learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.
Arakhin 15
What does a rapist or seducer pay for humiliation and suffering in addition to the fifty shekalim payment? One who falsely claims his wife was not a virgin is punished for his words. Since he pays double the rapist and seducer we learn that words are more harmful than actions. The gemara launches into statements regarding the severity of lashon hara.
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ืืืื ืืื ืขืืื ืฉื ืื ืืื ืฉืื ืืืจืื ืืืื ืืืจืื ืืืืจื ืืขื ืคืืืื ืืืฉืื ืืขื ืฉืืื ืืืฉืื
Had two men engaged in forced intercourse with her, one in an atypical manner, i.e., anal intercourse, leaving her hymen untouched, and one in a typical manner, vaginal intercourse, in which case the second man pays the fine, people will say: Does it make sense that one who engaged in forced intercourse with a tainted woman, who has had anal intercourse, pays fifty sela, and one who one who engaged in forced intercourse with an untainted virgin also pays fifty sela? Apparently, the fifty sela is the fixed sum of the fine, while the rest of the payment varies on a case-by-case basis.
ืืืจ ืืื ืืืื ืื ืืื ืืื ืขืื ื ืื ืืืืจื ืขืื ืืจืื ืฉืืฉืื ืขืื ืืืื ืฉืืื ืฉืืฉืื
Abaye again said to Rav Zeira: If so, the same claim can be applied with regard to a slave who is killed by an ox. People will say: Does it make sense that a healthy slave is worth thirty sela and a slave afflicted with boils is also worth thirty sela? Yet the mishna clearly indicates that there is no distinction, as the Torah states a fixed amount.
ืืื ืืืจ ืืืื ืืืจ ืงืจื ืชืืช ืืฉืจ ืขื ื ืืืื ืืืืื ืืืฉืช ืืคืื
Rather, Abaye said that the reason the payment of fifty sela does not cover all forms of damage is that the verse states: โThen the man that lay with her shall give to the young womanโs father fifty silver shekels, and she shall be his wife, because he tormented her; he may not send her away all his daysโ (Deuteronomy 22:29). This means that the payment is only for the torment, i.e., the rape. It may be inferred that there are additional payments for humiliation and degradation, beyond payment of the fine.
ืจืื ืืืจ ืืืืจ ืงืจื ืื ืชื ืืืืฉ ืืฉืื ืขืื ืืืืณ ืื ืืช ืฉืืืื ืืืฉืื ืืืื ืืืืื ืืืืชื ืืืจืืชื ืืืื ื ืืื ืืืฉืช ืืคืื
Rava says a different answer, that the verse states: โThen the man that lay with her shall give to the young womanโs father fifty silver shekelsโ (Deuteronomy 22:29). Rava infers from here that payment for the pleasure of lying with the woman is fifty shekel. It may be inferred from here that there are other matters that must be paid by the rapist. And what are they? Compensation for humiliation and degradation.
ืืชื ืืณ ืืืืฆืื ืฉื ืจืข ืืืงื ืืืืืืืจ ืืืฆื ืืื ืฉืืืฆืื ืฉื ืจืข ืขื ืืืืื ืฉืืืืื ื ืืขื ืงืื ื ืฉืืืฉืจืื ื ืืชื ืืื ืกืืข
MISHNA: There are halakhot with regard to a defamer, who falsely claims that his bride was not a virgin, that are lenient and others that are stringent. How so? Both one who defamed a young woman who is the most prominent in the priesthood and one who defamed a young woman who is the lowliest among the Israelites gives payment of one hundred sela, the fine stated in the Torah (Deuteronomy 22:19).
ื ืืฆื ืืืืืจ ืืคืื ืืืืจ ืื ืืขืืฉื ืืขืฉื ืฉืื ืืฆืื ื ืฉืื ื ืชืืชื ืืืจ ืืื ืขื ืืืืชืื ื ืืืืืจ ืืื ืขื ืืฉืื ืืจืข ืฉื ืืืจ ืืื ืกื ืืืชื ืื ืขืฉืจ ืคืขืืื ืืืืณ
Based on the relative scope of the fines, with the defamer paying twice the sum of the rapist and the seducer, it is apparent that one who utters malicious speech with his mouth is a more severe transgressor than one who performs an action. And this is corroborated, as we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies, as it is stated at that time: โAll those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me these ten times and have not listened to My voiceโ (Numbers 14:22).
ืืืณ ืืืื ืืืื ืืฉืื ืืงื ืืจืื ืื ืงืืื ืืืชืื ืืื ืืืช ืืื ืืืืจ ืืืืณ ืืืืฆืืื ืืช ืื ืขืจื ืืืืณ
GEMARA: The mishna teaches that one who utters malicious speech with his mouth is a more severe sinner than one who performs an action. The Gemara asks: From where is this proven? Perhaps the punishment for the one who defames is more severe because the defamation has the potential to cause his wifeโs death. As it is written: โBut if this thing be true, that the signs of virginity were not found in the young woman, then they shall bring out the young woman to the door of her fatherโs house, and the men of her city shall stone her with stones that she dieโ (Deuteronomy 22:20โ21).
ืืืจ ืจืื ืืืจ ืงืจื ืื ืืืฆืื ืฉื ืจืข ืขื ืฉื ืจืข ืฉืืืฆืื
Rava said that the verse states: โAnd they shall fine him a hundred shekels of silver, and give them unto the father of the young woman, because he has defamed a virgin of Israel; and she shall be his wife; he may not send her away all his daysโ (Deuteronomy 22:19). This indicates that he is punished severely for his words, for the defamation, not because she might be put to death.
ืืื ืืฆืื ื ืฉืื ื ืชืืชื ืืืจ ืืื ืืืืณ ืืืื ืืืื ืืืืชื ืื ืืื ืกืืชื ืืืืจ ืจื ืืื ืื ื ืืื ืืงืืืฉ ืืจืื ืืื ื ืคืจืข ืื ืืืื ืขื ืฉืชืชืืื ืกืืชื ืฉื ืืืจ ืืืืืช ืกืคืงื ืืฆืจ ืื
ยง The mishna teaches: As we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies. The Gemara asks: From where is known that their punishment was due to the malicious speech of the spies? Perhaps until that time their seโa, the measure of their sins warranting punishment, was not yet filled, as Rav Hamnuna says: The Holy One, Blessed be He, does not punish a person until his seโa is filled, as it is stated: โIn the fullness of his sufficiency he shall be in straitsโ (Job 20:22). In other words, one is punished only when he has committed a sufficient number of sins, and the malicious speech of the spies was simply the last of a series of transgressions.
ืืืจ ืจืืฉ ืืงืืฉ ืืืจ ืงืจื ืืื ืกื ืืืชื ืื ืขืฉืจ ืคืขืืื ืขื ืื ื ืชืืชื ืืืจ ืืื
Reish Lakish said that the verse states: โAll those men who have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me now [zeh] ten times and have not listened to My voiceโ (Numbers 14:22). The extra word โnow [zeh]โ teaches that their sentence was sealed for this specific sin, i.e., the malicious speech of the spies.
ืชื ืื ืืืจ ืจืื ืืืขืืจ ืื ืคืจืื ืืื ืืจืื ืืื ืืืื ืื ืฉื ืืฉืื ืืจืข ืื ืื ืืืจืืืื ืืื ืืืืฆืื ืฉื ืจืข ืขื ืขืฆืื ืืืื ืื ืื ืืืืฆืื ืฉื ืจืข ืขื ืืืืจื ืขื ืืืช ืืื ืืืื
It is taught in a baraita that Rabbi Elazar ben Perata says: Come and see how great the power of malicious speech is. From where do we derive this? From the punishment received by the spies. And if one who defames the wood and rocks of Eretz Yisrael received such a severe punishment, then with regard to one who defames another person, all the more so will he be punished severely.
ืืืื ืืืื ืืฉืื ืืจืื ืื ืื ื ืืจ ืคืคื ืืืืจ ืจืื ืื ืื ื ืืจ ืคืคื ืืืจ ืืืื ืืืจื ืืจืืืื ืืืืชื ืฉืขื ืืืชืื ืื ืืืง ืืื ืืื ื ืื ืชืืงืจื ืื ืืืง ืืื ืืื ื ืืื ืืื ื ืืืืืื ืืขื ืืืืช ืืื ืืืื ืืืืฆืื ืืืื ืืฉื
The Gemara asks: From where is it known that the punishment of the spies was for malicious speech? Perhaps their punishment was due to the sin explained by Rabbi แธคanina bar Pappa. As Rabbi แธคanina bar Pappa says: The spies uttered a great statement of blasphemy at that time. As it is written: โBut the men that went up with him said: We are not able to go up against the people; for they are stronger than us [mimmennu]โ (Numbers 13:31). Do not read this as โfor they are stronger than us [mimmennu]โ but rather read it as: For they are stronger than Him [mimmennu]. i.e., stronger than God. They were saying, as it were, that the owner, i.e., God, cannot remove His utensils, the inhabitants of Eretz Yisrael, from there. If so, one can explain that the spies were punished for their blasphemy rather than for their malicious speech.
ืืื ืืืจ ืจืื ืืืจ ืจืืฉ ืืงืืฉ ืืืจ ืงืจื ืืืืืชื ืืื ืฉืื ืืืฆืื ืืืช ืืืจืฅ ืจืขื ืขื ืืืช ืืืจืฅ ืฉืืืฆืืื
Rather, Rabba says that Reish Lakish says that the verse states: โThose men that brought up an evil report of the land died by the plague before the Lordโ (Numbers 14:37). This teaches that they were punished not for their blasphemy but for the evil report of the land that they brought.
ืชื ืื ืืืจ ืจืื ืืืืื ืขืฉืจ ื ืกืืื ืืช ื ืืกื ืืืืชืื ื ืืืงืืืฉ ืืจืื ืืื ืฉื ืื ืืื ืืฉื ืื ืืืื ืฉื ืื ืืื ืฉื ืื ืืฉืืื ืืืช ืืขืื ืืืืช ืืืืืจ ืคืืจื
It is taught in a baraita that Rabbi Yehuda says: Our ancestors tried the Holy One, Blessed be He with ten trials: Two at the sea, and two with water, two with the manna, two with the quail, one with the golden calf, and one in the wilderness of Paran.
ืฉื ืื ืืื ืืืช ืืืจืืื ืืืืช ืืขืืืื ืืืจืืื ืืืชืื ืืืืื ืืื ืงืืจืื ืืืฆืจืื
The Gemara lists the ten trials in detail. Two at the sea: One when the Jews descended into the sea, and one when they ascended from the sea. The Jews tried God when they descended into the sea, as it is written: โAnd they said to Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egyptโ (Exodus 14:11).
ืืขืืืื ืืืจื ืืื ื ืืืืจ ืจื ืืื ื ืืฉืจืื ืฉืืืืชื ืืืืจ ืืงืื ื ืืื ื ืืื ืืืจืื ืืจ ืืจื ืืืืจ ืจืื ืืจ ืืจื ืืื ืืืชืื ืืืืจื ืขื ืื ืืื ืกืืฃ ืืืืฉืืขื ืืืขื ืฉืื ืืืื ืฉืืื ืืฉืจืื ืืืจืื ืืืืชื ืฉืขื ืืืืืจืื ืืฉื ืฉืื ื ืขืืืื ืืฆื ืื ืื ืืฆืจืื ืขืืืื ืืฆื ืืืจ
And they also tried God when they ascended from the sea, in accordance with the opinion of Rav Huna, as Rav Huna says: The Jewish people of that generation, during the Exodus, were of little faith. This is in accordance with a statement of Rabba bar Mari. As Rabba bar Mari says: What is the meaning of that which is written: โBut they were rebellious at the sea, even at the Red Sea. Nevertheless, He saved them for His Nameโs sakeโ (Psalms 106:7โ8)? This teaches that the Jews were rebellious at that time, and they said: Just as we are ascending from one side, so too perhaps the Egyptians are ascending from the other side, and we will not be saved.
ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืฉืจ ืฉื ืื ืคืืื ืืืชื ืืืืฉื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืืื ืืฉ ืขืื ืฉื ืืชื ืื ืจืื ืืชื ื ืืืืืจ ืื ืืืื ืืืื ื ืืืจ ืื ืื ื ื ืืชื ืื ืืื ืืืืฆื ืฉืืื
The Holy One, Blessed be He, said to the ministering angel of the sea: Spew out the dead Egyptians onto dry land. The ministering angel said before Him: Master of the Universe, is there a servant whose master gives him a gift and then takes it from him? Since the dead Egyptians were given to me for my fish to eat, how can You retract Your gift? God said to the sea: I will give you one and a half times their number. Although I am taking them back now, later I will give you one and a half times as many people. In the case of the Egyptians it is stated: โSix hundred chosen chariotsโ (Exodus 14:7), whereas with regard to Sisera, who was defeated at the Kishon Brook, it is written: โNine hundred chariots of ironโ (Judges 4:13).
ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืืื ืืฉ ืขืื ืฉืชืืืข ืืช ืจืื ืืืจ ืื ื ืื ืงืืฉืื ืืืื ืขืจื ืืื ืคืืื ืืืืฉื ืืืชืื ืืืจื ืืฉืจืื ืืช ืืฆืจืื ืืช ืขื ืืืืณ
The ministering angel said before Him: Master of the Universe, is there a servant who issues a claim against his master for a gift promised to him? Who will be the guarantor? God said to the ministering angel: The Kishon Brook will be a guarantor for Me. Immediately, the sea spewed the Egyptians out onto the land, and the Jewish people came and saw that they were dead. As it is written: โAnd Israel saw the Egyptians dead upon the seashoreโ (Exodus 14:30).
ืฉื ืื ืืืื ืืืจื ืืืจืคืืืื ืืืจื ืืืชืื ืืืืืื ืืจืชื ืืื ืืืื ืืฉืชืืช ืืืชืื ืืืื ืืขื ืขื ืืฉื
The Gemara continues its list of the Jewish peopleโs trials of God: Two with water: One in Mara and one in Rephidim. The Jewish people tested God in Mara as it is written: โAnd when they came to Mara, they could not drink of the waters of Mara, for they were bitter. Therefore the name of it was called Maraโ (Exodus 15:23), as Mara means bitter. And it is written: โAnd the people murmured against Moses, saying: What shall we drink?โ (Exodus 15:24).
ืืจืคืืืื ืืืชืื ืืืื ื ืืจืคืืืื ืืืื ืืื ืืฉืชืืช ืืืชืื ืืืจื ืืขื ืขื ืืฉื
The Jewish people also tested God in Rephidim, as it is written: โAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the Lord, and encamped in Rephidim; and there was no water for the people to drinkโ (Exodus 17:1). And it is written: โAnd the people fought with Moses, and said: Give us water that we may drink. And Moses said to them: Why do you fight with me? Why do you test the Lord?โ (Exodus 17:2).
ืฉื ืื ืืื ืืืชืื
The Gemara continues: Two with manna, as it is written:
ืื ืชืฆืื ืืืฆืื ืื ืชืืชืืจื ืืืืชืืจื
Do not go out, as indicated in the verse: โAnd Moses said: Eat that today; for today is a Sabbath for the Lord; today you will not find it in the fieldโ (Exodus 16:25). But nevertheless there were people who went out to look for manna, as it is written: โAnd it came to pass on the seventh day that some of the people went out to gather, and they found noneโ (Exodus 16:27). The verse also states: โAnd Moses said to them: Let no man leave any of it until the morningโ (Exodus 16:19), and there were people who left it until morning, as it states: โBut they did not listen to Moses; and some of them left of it until the morning, and it bred worms, and rotted; and Moses was angry with themโ (Exodus 16:20).
ืฉื ืื ืืฉืืื ืจืืฉืื ืืืฉืืื ืฉื ื ืืฉืืื ืจืืฉืื ืืฉืืชืื ืขื ืกืืจ ืืืฉืจ
The Gemara continues its elucidation of the baraita: There were two trials relating to the quail, one was on the first occasion when the quail appeared, and the other on the second occasion the quail appeared. The Gemara clarifies: The trial of the first quail is described in the verse: โAnd the children of Israel said to them: Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots, when we ate bread to the full; for you have brought us into this wilderness, to kill this whole assembly with hungerโ (Exodus 16:3). Immediately afterward the quail arrived, as the verse states: โAnd it came to pass in the evening, that the quail came up, and covered the camp; and in the morning there was a layer of dew round about the campโ (Exodus 16:13).
ืืฉืืื ืฉื ื ืืืืกืคืกืฃ ืืฉืจ ืืงืจืื
The second trial of the quail is described in the verse: โAnd the mixed multitude that was among them desired; and the children of Israel also wept on their part, and said: Would that we were given meat to eatโ (Numbers 11:4). Later the verse states: โAnd there went forth a wind from the Lord, and brought across quails from the sea and let them fall by the camp, about a dayโs journey on this side and a dayโs journey on the other side, round about the camp, and about two cubits above the face of the earthโ (Numbers 11:31).
ืืขืื ืืืืืชืื ืืืืืจ ืคืืจื ืืืืืชืื
The Gemara concludes its detailing of the Jewish peopleโs ten trials of God: The trial of the golden calf is as it is described in the Torah (Exodus, chapter 32), and the trial in the wilderness of Paran is as it is described in the Torah (Numbers, chapter 13).
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืกื ืื ืืืืจื ืืื ืืืชืื ืื ืืชื ืื ืืื ืืกืืฃ ืื ืืฉืื ืจืืื ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืฉืื ืื ืืืจืื ืฉื ืืื ืืงืืคืื ืืืชื ืืืื ืื ืืืจืื ืฉื ืืื ืืืืืฅ ืืืชื ืืืคื ืื ืืื ืขืื ืืื ืฉืืงืคืชื ืื ืฉืชื ืืืืืช ืืืช ืฉื ืขืฆื ืืืืช ืฉื ืืฉืจ ืื ืืชื ืื ืืื ืืกืืฃ ืื ืืฉืื ืจืืื
ยง The Gemara returns to the topic of malicious speech. Rabbi Yoแธฅanan says in the name of Rabbi Yosei ben Zimra: What is the meaning of that which is written: โWhat shall be given to you, and what more shall be done for you, you deceitful tongueโ (Psalms 120:3)? The Holy One, Blessed be He said to the tongue: All the other limbs of a person are upright, but you are lying horizontally. All the other limbs of a person are external, but you are internal. And moreover, I have surrounded you with two walls, one of bone, i.e., the teeth, and one of flesh, the lips. What shall be given to you and what more shall be done for you, to prevent you from speaking in a deceitful manner, tongue?
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืกื ืื ืืืืจื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืืคืจ ืืขืืงืจ ืฉื ืืืจ ืืฉืจ ืืืจื ืืืฉื ื ื ื ืืืืจ ืฉืคืชืื ื ืืชื ื ืื ืืืื ืื ื
Furthermore, Rabbi Yoแธฅanan says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech is considered as though he denied the fundamental belief in God. As it is stated: โWho have said: We will make our tongue mighty; our lips are with us: Who is lord over usโ (Psalms 12:5).
ืืืืจ ืจืื ืืืกื ืื ืืืืจื ืื ืืืกืคืจ ืืฉืื ืืจืข ื ืืขืื ืืืื ืขืืื ืฉื ืืืจ ืืืฉื ื ืืกืชืจ ืจืขืื ืืืชื ืืฆืืืช ืืืชืื ืืชื ืืฆืืืชืช ืืืชืจืืืื ื ืืืืืืื
And Rabbi Yosei ben Zimra says: Anyone who speaks malicious speech will be afflicted by leprous marks coming upon him, as it is stated: โWhoever defames his neighbor in secret, I will destroy him [atzmit]; whoever is haughty of eye and proud of heart, I will not suffer himโ (Psalms 101:5). And it is written there: โAnd the land shall not be sold in perpetuity [letzmitut]; for the land is Mine; for you are strangers and settlers with Meโ (Leviticus 25:23). And we translate this term letzmitut as laแธฅalutin, in perpetuity or confirmed.
ืืชื ื ืืื ืืื ืืฆืืจืข ืืืกืืจ ืืืฆืืจืข ืืืืื ืืื ืคืจืืขื ืืคืจืืื
Rabbi Yosei ben Zimra continues: And we learned in a mishna (Megilla 8b): The difference between a quarantined leper, i.e., one examined by a priest who found his symptoms inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop, and a confirmed [muแธฅlat] leper, one whose symptoms were conclusive and the priest declared him a definite leper, is only with regard to letting the hair on oneโs head grow wild and rending oneโs garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. The similarity in the terms teaches that one who speaks malicious speech will be afflicted with leprous marks.
ืืืจ ืจืืฉ ืืงืืฉ ืืื ืืืชืื ืืืช ืชืืื ืชืืจืช ืืืฆืืจืข ืืืช ืชืืื ืชืืจืชื ืฉื ืืืฆืื ืฉื ืจืข
Reish Lakish says: What is the meaning of that which is written: โThis shall be the law of the leper [metzora] in the day of his cleansing: He shall be brought to the priestโ (Leviticus 14:2)? This means that this shall be the law of a defamer [motzi shem ra].
ืืืืจ ืจืืฉ ืืงืืฉ ืืื ืืืชืื ืื ืืฉื ืื ืืฉ ืืื ืืืฉ ืืืื ืืชืจืื ืืืขื ืืืฉืื ืืขืชืื ืืื ืืชืงืืฆืืช ืื ืืืืืช ืืืืืช ืืฆื ื ืืฉ ืืืืืจืืช ืืจื ืืืจืก ืืืืื ืืื ืืืจืฃ ืืืืื ืืชื ืื ืื ืื ืืฉ ืื ืืืืจ ืืื ืืื ืื ืืชืจืื ืืืขื ืืืฉืื
And Reish Lakish says: What is the meaning of that which is written: โIf the serpent bites before it is charmed, then what advantage is there to the master of the tongueโ (Ecclesiastes 10:11). What is the connection between the serpent and the master of the tongue? In the future, all the animals will gather and come to the serpent and will say to it: A lion tramples with its paws to kill its prey and eats; a wolf tears with its teeth to kill its prey and eats. But you, what benefit do you have when you bite, as you cannot eat every animal that you kill? The serpent will say to them: And what is the benefit to the master of the tongue that speaks malicious speech?
ืืืืจ ืจืืฉ ืืงืืฉ ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืขืื ืืช ืขื ืืฉืืื ืฉื ืืืจ ืฉืชื ืืฉืืื ืคืืื ืืืฉืื ื ืชืืื ืืืจืฅ
And Reish Lakish says: Anyone who speaks malicious speech increases his sins until the heavens, as it is stated: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9). In other words, while his tongue walks on the earth, his sin reaches the heavens.
ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืจืืื ืืกืืงืื ืืืื ืืชืื ืืื ืืืชื ืืฆืืืช ืืืชืื ืืชื ืฆืืชื ืืืืจ ืืื ืืืื ืืื ืื
Rav แธคisda says that Mar Ukva says: Anyone who speaks malicious speech, it is appropriate to stone him with stones. It is written here: โWhoever defames his neighbor in secret, I will destroy him [atzmit]โ (Psalms 101:5), and it is written there: โThey have destroyed [tzamtu] my life in the dungeon, and have cast stones upon meโ (Lamentations 3:53).
ืืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืจ ืืงืืืฉ ืืจืื ืืื ืืื ืื ื ืืืื ืืืืืื ืืืืจ ืืขืืื ืฉื ืืืจ ืืืฉื ื ืืกืชืจ ืจืขืื ืืืชื ืืฆืืืช ืืื ืขืื ืื ืืจืื ืืื ืืชื ืื ืืืื ืื ืชืืงืจื ืืืชื ืื ืืืื ืืื ืืชื ืื ืืืื ืืืืื ืืืชื ื ืื ืขื ืืกื ืืจืื
And Rav แธคisda says that Mar Ukva says: With regard to anyone who speaks malicious speech, the Holy One, Blessed be He says about him: He and I cannot dwell together in the world. As it is stated in the verse: โWhoever slanders his neighbor in secret, I will destroy him; whoever is haughty of eye and proud of heart, I will not suffer himโ (Psalms 101:5). Do not read the phrase as: โI will not suffer him [oto],โ but as: With him [ito] I cannot bear to dwell. God is saying that He cannot bear having this person in the world with Him. And there are those who teach this notion of Godโs not being able to tolerate a certain type of person in reference to the arrogant, i.e., they apply it to the last part of the verse: Proud of heart.
ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืจ ืืงืืืฉ ืืจืื ืืื ืืืืื ื ืื ื ืขืืื ืืืืขืื ืืืชื ืขืืื ืืืืื ื ืืื ื ื ืฉื ืืืจ ืืฆื ืืืืจ ืฉื ืื ืื ืขื ืืืื ืจืชืืื ืืื ืืฅ ืืื ืืฉืื ืฉื ืืืจ ืืฅ ืฉืืื ืืฉืื ื ืืจืื ืืืจ
Rav แธคisda further says that Mar Ukva says: With regard to anyone who speaks malicious speech, the Holy One Blessed be He says about him to Gehenna: I will be on him from above, and you will be on him from below, and together we will judge him and punish him. As it is stated: โSharp arrows of the mighty, with coals of broomโ (Psalms 120:4), and the word โarrowโ means nothing other than the tongue, as it is stated: โTheir tongue is a sharpened arrow; it speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait for himโ (Jeremiah 9:7).
ืืืื ืืืืจ ืืื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืณ ืืืืืจ ืืฆื ืืืื ืจืชืืื ืืืื ื ืืืื ื
Mar Ukva continued: And the word โmightyโ in Psalms 120:4 means nothing other than the Holy One, Blessed be He, as it is stated: โThe Lord will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry; He will shout aloud, He will prove Himself mighty against His enemiesโ (Isaiah 42:13). And as for the coals of the broom tree [gaแธฅalei retamim] that burn for a long time, this is an allusion to Gehenna.
ืืืจ ืจืื ืืื ืืจืื ืื ืื ื ืื ืชืงื ืชื ืฉื ืืกืคืจื ืืฉืื ืืจืข ืื ืชืืืื ืืื ืืื ืืขืกืืง ืืชืืจื ืฉื ืืืจ ืืจืคื ืืฉืื ืขืฅ ืืืื ืืืื ืืฉืื ืืื ืืฉืื ืืจืข ืฉื ืืืจ ืืฅ ืฉืืื ืืฉืื ื ืืืื ืขืฅ ืืื ืชืืจื ืฉื ืืืจ ืขืฅ ืืืื ืืื ืืืืืืงืื ืื ืืื ืขื ืืืจืฅ ืืื ืืฉืคืื ืืขืชื ืฉื ืืืจ ืืกืืฃ ืื ืฉืืจ ืจืื
Rabbi แธคama, son of Rabbi แธคanina says: What is the remedy for those who speak malicious speech? If he is a Torah scholar, let him study Torah, as it is stated: โA soothing tongue is a tree of life, but its perverseness is a broken spiritโ (Proverbs 15:4). And the word โtongueโ means nothing other than malicious speech, as it is stated: โTheir tongue is a sharpened arrow; it speaks deceitโ (Jeremiah 9:7). And the word โtreeโ means nothing other than Torah, as it is stated: โIt is a tree of life to them that lay hold of itโ (Proverbs 3:18). And if he is an ignoramus, let him humble his mind, as it is stated: โIts perverseness is a broken spiritโ (Proverbs 15:4). In other words, one who perverts his tongue with malicious speech should remedy his behavior by cultivating a broken and humble spirit.
ืจืื ืืื ืืจืื ืื ืื ื ืืืืจ ืกืืคืจ ืืื ืื ืชืงื ื ืฉืืืจ ืืจืชื ืืื ืืจืื ืืงืืฉ ืฉื ืืืจ ืืืจืช ืืณ ืื ืฉืคืชื ืืืงืืช ืืฉืื ืืืืจืช ืืืืืช ืืื ืื ืชืงื ืชื ืฉืื ืืื ืืืื ืืฉืื ืืจืข ืื ืชืืืื ืืื ืืื ืืขืกืืง ืืชืืจื ืืื ืขื ืืืจืฅ ืืื ืืฉืคืื ืืขืชื ืฉื ืืืจ ืืกืืฃ ืื ืฉืืจ ืจืื
Rabbi Aแธฅa, son of Rabbi แธคanina says: If one has already spoken malicious speech, he has no remedy, as King David, inspired by Divine Spirit, has already cut him off with the punishment of karet, as it is stated: โMay the Lord cut off [yakhret] all flattering lips, the tongue that speaks great thingsโ (Psalms 12:4). Rather, what is his remedy beforehand, so that he does not come to speak malicious speech? If he is a Torah scholar, let him study Torah; and if he is an ignoramus let him humble his mind, as it is stated: โA soothing tongue is a tree of life, but its perverseness is a broken spiritโ (Proverbs 15:4). One who is humble will not come to speak badly about another.
ืชื ื ืืื ืจืื ืืฉืืขืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืขืื ืืช ืื ืื ืฉืืฉ ืขืืืจืืช ืขืืืื ืืจื ืืืืืื ืขืจืืืช ืืฉืคืืืืช ืืืื ืืชืื ืืื ืืฉืื ืืืืจืช ืืืืืช ืืืชืื ืืขืืืื ืืจื ืื ื ืืื ืืขื ืืื ืืืื ืืืื
The school of Rabbi Yishmael taught: Anyone who speaks malicious speech increases his sins to the degree that they correspond to the three cardinal transgressions: Idol worship, and forbidden sexual relations, and bloodshed. This can be derived from a verbal analogy based on the word โgreat.โ It is written here: โMay the Lord cut off all flattering lips, the tongue that speaks great thingsโ (Psalms 12:4). And it is written with regard to idol worship: โAnd Moses returned to the Lord, and said: Oh, this people have sinned a great sin, and have made for themselves a god of goldโ (Exodus 32:31).
ืืืืืื ืขืจืืืช ืืชืื ืืืื ืืขืฉื ืืจืขื ืืืืื ืืืืช ืืฉืคืืืืช ืืืื ืืชืื ืืืื ืขืื ื ืื ืฉื
With regard to forbidden sexual relations it is written that when Potipharโs wife attempted to seduce Joseph he responded: โHow can I do this great wickedness, and sin against Godโ (Genesis 39:9). With regard to bloodshed it is written, after Cain murdered his brother: โAnd Cain said to the Lord: My punishment is greater than I can bearโ (Genesis 4:13). The Torah describes each of these three cardinal sins with the word โgreatโ in the singular, whereas malicious speech is described with the plural term โgreat things,โ indicating that it is equivalent to all three of the other transgressions together.
ืืืืืืช ืืืื ืชืจืชื ืื ืืื ืืืื ืืคืงื
The Gemara asks: Granted that with regard to malicious speech the verse uses the plural: โGreat things,โ but the plural indicates a minimum of two. If so, one can only say that malicious speech is equivalent to two of the cardinal transgressions. The Gemara responds: Which of them could be taken out as less than the other two? All three are equal. Therefore malicious speech must be equivalent to all three.
ืืืขืจืื ืืืจื ืืฉืื ืชืืืชืื ืงืืื ืชืืืชืื ืืืจื ืืืกืคืจื ืืืืงืืื ืืืืืืจื
In the West, Eretz Yisrael, they say: Third speech, i.e., malicious speech about a third party, kills three people. It kills the one who speaks malicious speech, and the one who accepts the malicious speech when he hears it, and the one about whom the malicious speech is said.
ืืืจ ืจืื ืืื ืืจืื ืื ืื ื ืืื ืืืชืื ืืืช ืืืืื ืืื ืืฉืื ืืื ืืฉ ืื ืืืฉืื ืืืืจ ืื ืื ืื ืืืืชื ืืฃ ืืฉืื ืืืืชื ืื ืื ืื ืืื ื ืืืืชื ืืื ืืกืืื ืื ืืฃ ืืฉืื ืืื ื ืืืืชื ืืื ืืกืืื ืื ืชืืืื ืืืืจ ืืฅ ืฉืืื ืืฉืื ื
Rabbi แธคama, son of Rabbi แธคanina, says: What is the meaning of that which is written: โDeath and life are in the hand of the tongueโ (Proverbs 18:21). Does the tongue have a hand? Rather the verse comes to tell you that just as a hand can kill, so too a tongue can kill. If you were to claim that just as the hand kills only from close by, so too the tongue kills only from close by, therefore the verse states: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.
ืื ืื ืืฅ ืขื ืืจืืขืื ืืืืฉืื ืืื ืืฃ ืืฉืื ืขื ืืจืืขืื ืืืืฉืื ืืื ืชืืืื ืืืืจ ืฉืชื ืืฉืืื ืคืืื ืืืฉืื ื ืชืืื ืืืจืฅ
If you say that just as an arrow can kill only within the distance it can be shot, which is up to about forty or fifty cubits, so too a tongue can kill only from up to forty or fifty cubits, therefore the verse teaches: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9). This teaches that malicious speech can reach great distances, even the distance between heaven and earth.
ืืื ืืืืจ ืืืชืื ืฉืชื ืืฉืืื ืคืืื ืืฅ ืฉืืื ืืฉืื ื ืืื ืื ืื ืงืืฉืืข ืื ืืงืืื ืืืฅ
The Gemara asks: But since it is written: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9), which teaches that malicious speech reaches between heaven and earth, why do I need that which we derived from the verse: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7), i.e. that a tongue can kill from the distance an arrow flies? The Gemara answers: This teaches us that a tongue kills in the same manner that an arrow kills.
ืืื ืืืืจ ืืืชืื ืืฅ ืฉืืื ืืฉืื ื ืืืช ืืืืื ืืื ืืฉืื ืืื ืื ืืืืจืื ืืืืจ ืจืื ืืืขื ืืืื ืืืืฉื ืื ืืืขื ืืืชื ืืืืฉื ืื
The Gemara further asks: But since it is written: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7), why do I need the verse: โDeath and life are in the hand of the tongueโ (Proverbs 18:21), which merely teaches that a tongue can kill? The Gemara answers: This verse is necessary for a statement of Rava, as Rava says: One who wants life can attain it by means of his tongue, which he can use for speaking appropriately and studying Torah. One who wants death can also attain it by means of his tongue, by using it for inappropriate and malicious speech.
ืืืื ืืื ืืืฉื ื ืืืฉื ืจืื ืืืจ ืืืื ืืืืจ ืืืื ื ืืจื ืื ืคืื ืื ืืืจ ืืื ืืืื ืืื ืงื ืขืืื ืืืืื ืืืืชื ืืขืืื ืืื ืืื ืืืคืืง ืืืืฉื ื ืืืฉื ืืืืจ ืืืื ืืฉืชืื ื ืืจื ืืื ืื ืคืื ืื
The Gemara asks: What is considered malicious speech? In other words, how is malicious speech defined and what are the limits of the prohibition? Rava said: For example, if one says: There is always fire at so-and-soโs home, indicating that they are always cooking food there. Abaye said to Rava: What did this person do wrong by saying that there is always fire in that home? His statement is merely revealing the true facts, and is not malicious speech. Rather, it is considered malicious speech if he expressed this in a slanderous manner. For example, if he says: Where else can one find fire except at so-and-soโs home, because they are always cooking food there.
ืืืจ ืจืื ืื ืืืืชื ืืืืชืืืจื ืืืคื ืืจื ืืืช ืื ืืฉืื ืืืฉื ื ืืืฉื ืืืจ ืืื ืื ืฉืื ืืืฆืคื ืืืืฉื ื ืืืฉื ืืืจ ืืื ืื ื ืืจืื ืืืกื ืกืืืจื ืื ืืืืจ ืจืื ืืืกื ืืืื ืื ืืืจืชื ืืืจ ืืืืจืชื ืืืืืจื ืืืจ
Rabba says: Any statement that is said in the presence of its master, i.e., if the subject of the statement was there, does not have any prohibition due to malicious speech. Abaye said to him: All the more so it is proscribed speech, as it is both impudence and malicious speech. Rabba said to Abaye: I hold in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around to see if the person I was speaking about was standing behind me listening, as I would say it even to the person involved. He says,
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This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.
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This monthโs learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.
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Arakhin 15
The William Davidson Talmud | Powered by Sefaria
ืืืื ืืื ืขืืื ืฉื ืื ืืื ืฉืื ืืืจืื ืืืื ืืืจืื ืืืืจื ืืขื ืคืืืื ืืืฉืื ืืขื ืฉืืื ืืืฉืื
Had two men engaged in forced intercourse with her, one in an atypical manner, i.e., anal intercourse, leaving her hymen untouched, and one in a typical manner, vaginal intercourse, in which case the second man pays the fine, people will say: Does it make sense that one who engaged in forced intercourse with a tainted woman, who has had anal intercourse, pays fifty sela, and one who one who engaged in forced intercourse with an untainted virgin also pays fifty sela? Apparently, the fifty sela is the fixed sum of the fine, while the rest of the payment varies on a case-by-case basis.
ืืืจ ืืื ืืืื ืื ืืื ืืื ืขืื ื ืื ืืืืจื ืขืื ืืจืื ืฉืืฉืื ืขืื ืืืื ืฉืืื ืฉืืฉืื
Abaye again said to Rav Zeira: If so, the same claim can be applied with regard to a slave who is killed by an ox. People will say: Does it make sense that a healthy slave is worth thirty sela and a slave afflicted with boils is also worth thirty sela? Yet the mishna clearly indicates that there is no distinction, as the Torah states a fixed amount.
ืืื ืืืจ ืืืื ืืืจ ืงืจื ืชืืช ืืฉืจ ืขื ื ืืืื ืืืืื ืืืฉืช ืืคืื
Rather, Abaye said that the reason the payment of fifty sela does not cover all forms of damage is that the verse states: โThen the man that lay with her shall give to the young womanโs father fifty silver shekels, and she shall be his wife, because he tormented her; he may not send her away all his daysโ (Deuteronomy 22:29). This means that the payment is only for the torment, i.e., the rape. It may be inferred that there are additional payments for humiliation and degradation, beyond payment of the fine.
ืจืื ืืืจ ืืืืจ ืงืจื ืื ืชื ืืืืฉ ืืฉืื ืขืื ืืืืณ ืื ืืช ืฉืืืื ืืืฉืื ืืืื ืืืืื ืืืืชื ืืืจืืชื ืืืื ื ืืื ืืืฉืช ืืคืื
Rava says a different answer, that the verse states: โThen the man that lay with her shall give to the young womanโs father fifty silver shekelsโ (Deuteronomy 22:29). Rava infers from here that payment for the pleasure of lying with the woman is fifty shekel. It may be inferred from here that there are other matters that must be paid by the rapist. And what are they? Compensation for humiliation and degradation.
ืืชื ืืณ ืืืืฆืื ืฉื ืจืข ืืืงื ืืืืืืืจ ืืืฆื ืืื ืฉืืืฆืื ืฉื ืจืข ืขื ืืืืื ืฉืืืืื ื ืืขื ืงืื ื ืฉืืืฉืจืื ื ืืชื ืืื ืกืืข
MISHNA: There are halakhot with regard to a defamer, who falsely claims that his bride was not a virgin, that are lenient and others that are stringent. How so? Both one who defamed a young woman who is the most prominent in the priesthood and one who defamed a young woman who is the lowliest among the Israelites gives payment of one hundred sela, the fine stated in the Torah (Deuteronomy 22:19).
ื ืืฆื ืืืืืจ ืืคืื ืืืืจ ืื ืืขืืฉื ืืขืฉื ืฉืื ืืฆืื ื ืฉืื ื ืชืืชื ืืืจ ืืื ืขื ืืืืชืื ื ืืืืืจ ืืื ืขื ืืฉืื ืืจืข ืฉื ืืืจ ืืื ืกื ืืืชื ืื ืขืฉืจ ืคืขืืื ืืืืณ
Based on the relative scope of the fines, with the defamer paying twice the sum of the rapist and the seducer, it is apparent that one who utters malicious speech with his mouth is a more severe transgressor than one who performs an action. And this is corroborated, as we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies, as it is stated at that time: โAll those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me these ten times and have not listened to My voiceโ (Numbers 14:22).
ืืืณ ืืืื ืืืื ืืฉืื ืืงื ืืจืื ืื ืงืืื ืืืชืื ืืื ืืืช ืืื ืืืืจ ืืืืณ ืืืืฆืืื ืืช ืื ืขืจื ืืืืณ
GEMARA: The mishna teaches that one who utters malicious speech with his mouth is a more severe sinner than one who performs an action. The Gemara asks: From where is this proven? Perhaps the punishment for the one who defames is more severe because the defamation has the potential to cause his wifeโs death. As it is written: โBut if this thing be true, that the signs of virginity were not found in the young woman, then they shall bring out the young woman to the door of her fatherโs house, and the men of her city shall stone her with stones that she dieโ (Deuteronomy 22:20โ21).
ืืืจ ืจืื ืืืจ ืงืจื ืื ืืืฆืื ืฉื ืจืข ืขื ืฉื ืจืข ืฉืืืฆืื
Rava said that the verse states: โAnd they shall fine him a hundred shekels of silver, and give them unto the father of the young woman, because he has defamed a virgin of Israel; and she shall be his wife; he may not send her away all his daysโ (Deuteronomy 22:19). This indicates that he is punished severely for his words, for the defamation, not because she might be put to death.
ืืื ืืฆืื ื ืฉืื ื ืชืืชื ืืืจ ืืื ืืืืณ ืืืื ืืืื ืืืืชื ืื ืืื ืกืืชื ืืืืจ ืจื ืืื ืื ื ืืื ืืงืืืฉ ืืจืื ืืื ื ืคืจืข ืื ืืืื ืขื ืฉืชืชืืื ืกืืชื ืฉื ืืืจ ืืืืืช ืกืคืงื ืืฆืจ ืื
ยง The mishna teaches: As we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies. The Gemara asks: From where is known that their punishment was due to the malicious speech of the spies? Perhaps until that time their seโa, the measure of their sins warranting punishment, was not yet filled, as Rav Hamnuna says: The Holy One, Blessed be He, does not punish a person until his seโa is filled, as it is stated: โIn the fullness of his sufficiency he shall be in straitsโ (Job 20:22). In other words, one is punished only when he has committed a sufficient number of sins, and the malicious speech of the spies was simply the last of a series of transgressions.
ืืืจ ืจืืฉ ืืงืืฉ ืืืจ ืงืจื ืืื ืกื ืืืชื ืื ืขืฉืจ ืคืขืืื ืขื ืื ื ืชืืชื ืืืจ ืืื
Reish Lakish said that the verse states: โAll those men who have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me now [zeh] ten times and have not listened to My voiceโ (Numbers 14:22). The extra word โnow [zeh]โ teaches that their sentence was sealed for this specific sin, i.e., the malicious speech of the spies.
ืชื ืื ืืืจ ืจืื ืืืขืืจ ืื ืคืจืื ืืื ืืจืื ืืื ืืืื ืื ืฉื ืืฉืื ืืจืข ืื ืื ืืืจืืืื ืืื ืืืืฆืื ืฉื ืจืข ืขื ืขืฆืื ืืืื ืื ืื ืืืืฆืื ืฉื ืจืข ืขื ืืืืจื ืขื ืืืช ืืื ืืืื
It is taught in a baraita that Rabbi Elazar ben Perata says: Come and see how great the power of malicious speech is. From where do we derive this? From the punishment received by the spies. And if one who defames the wood and rocks of Eretz Yisrael received such a severe punishment, then with regard to one who defames another person, all the more so will he be punished severely.
ืืืื ืืืื ืืฉืื ืืจืื ืื ืื ื ืืจ ืคืคื ืืืืจ ืจืื ืื ืื ื ืืจ ืคืคื ืืืจ ืืืื ืืืจื ืืจืืืื ืืืืชื ืฉืขื ืืืชืื ืื ืืืง ืืื ืืื ื ืื ืชืืงืจื ืื ืืืง ืืื ืืื ื ืืื ืืื ื ืืืืืื ืืขื ืืืืช ืืื ืืืื ืืืืฆืื ืืืื ืืฉื
The Gemara asks: From where is it known that the punishment of the spies was for malicious speech? Perhaps their punishment was due to the sin explained by Rabbi แธคanina bar Pappa. As Rabbi แธคanina bar Pappa says: The spies uttered a great statement of blasphemy at that time. As it is written: โBut the men that went up with him said: We are not able to go up against the people; for they are stronger than us [mimmennu]โ (Numbers 13:31). Do not read this as โfor they are stronger than us [mimmennu]โ but rather read it as: For they are stronger than Him [mimmennu]. i.e., stronger than God. They were saying, as it were, that the owner, i.e., God, cannot remove His utensils, the inhabitants of Eretz Yisrael, from there. If so, one can explain that the spies were punished for their blasphemy rather than for their malicious speech.
ืืื ืืืจ ืจืื ืืืจ ืจืืฉ ืืงืืฉ ืืืจ ืงืจื ืืืืืชื ืืื ืฉืื ืืืฆืื ืืืช ืืืจืฅ ืจืขื ืขื ืืืช ืืืจืฅ ืฉืืืฆืืื
Rather, Rabba says that Reish Lakish says that the verse states: โThose men that brought up an evil report of the land died by the plague before the Lordโ (Numbers 14:37). This teaches that they were punished not for their blasphemy but for the evil report of the land that they brought.
ืชื ืื ืืืจ ืจืื ืืืืื ืขืฉืจ ื ืกืืื ืืช ื ืืกื ืืืืชืื ื ืืืงืืืฉ ืืจืื ืืื ืฉื ืื ืืื ืืฉื ืื ืืืื ืฉื ืื ืืื ืฉื ืื ืืฉืืื ืืืช ืืขืื ืืืืช ืืืืืจ ืคืืจื
It is taught in a baraita that Rabbi Yehuda says: Our ancestors tried the Holy One, Blessed be He with ten trials: Two at the sea, and two with water, two with the manna, two with the quail, one with the golden calf, and one in the wilderness of Paran.
ืฉื ืื ืืื ืืืช ืืืจืืื ืืืืช ืืขืืืื ืืืจืืื ืืืชืื ืืืืื ืืื ืงืืจืื ืืืฆืจืื
The Gemara lists the ten trials in detail. Two at the sea: One when the Jews descended into the sea, and one when they ascended from the sea. The Jews tried God when they descended into the sea, as it is written: โAnd they said to Moses: Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egyptโ (Exodus 14:11).
ืืขืืืื ืืืจื ืืื ื ืืืืจ ืจื ืืื ื ืืฉืจืื ืฉืืืืชื ืืืืจ ืืงืื ื ืืื ื ืืื ืืืจืื ืืจ ืืจื ืืืืจ ืจืื ืืจ ืืจื ืืื ืืืชืื ืืืืจื ืขื ืื ืืื ืกืืฃ ืืืืฉืืขื ืืืขื ืฉืื ืืืื ืฉืืื ืืฉืจืื ืืืจืื ืืืืชื ืฉืขื ืืืืืจืื ืืฉื ืฉืื ื ืขืืืื ืืฆื ืื ืื ืืฆืจืื ืขืืืื ืืฆื ืืืจ
And they also tried God when they ascended from the sea, in accordance with the opinion of Rav Huna, as Rav Huna says: The Jewish people of that generation, during the Exodus, were of little faith. This is in accordance with a statement of Rabba bar Mari. As Rabba bar Mari says: What is the meaning of that which is written: โBut they were rebellious at the sea, even at the Red Sea. Nevertheless, He saved them for His Nameโs sakeโ (Psalms 106:7โ8)? This teaches that the Jews were rebellious at that time, and they said: Just as we are ascending from one side, so too perhaps the Egyptians are ascending from the other side, and we will not be saved.
ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืฉืจ ืฉื ืื ืคืืื ืืืชื ืืืืฉื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืืื ืืฉ ืขืื ืฉื ืืชื ืื ืจืื ืืชื ื ืืืืืจ ืื ืืืื ืืืื ื ืืืจ ืื ืื ื ื ืืชื ืื ืืื ืืืืฆื ืฉืืื
The Holy One, Blessed be He, said to the ministering angel of the sea: Spew out the dead Egyptians onto dry land. The ministering angel said before Him: Master of the Universe, is there a servant whose master gives him a gift and then takes it from him? Since the dead Egyptians were given to me for my fish to eat, how can You retract Your gift? God said to the sea: I will give you one and a half times their number. Although I am taking them back now, later I will give you one and a half times as many people. In the case of the Egyptians it is stated: โSix hundred chosen chariotsโ (Exodus 14:7), whereas with regard to Sisera, who was defeated at the Kishon Brook, it is written: โNine hundred chariots of ironโ (Judges 4:13).
ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืืื ืืฉ ืขืื ืฉืชืืืข ืืช ืจืื ืืืจ ืื ื ืื ืงืืฉืื ืืืื ืขืจื ืืื ืคืืื ืืืืฉื ืืืชืื ืืืจื ืืฉืจืื ืืช ืืฆืจืื ืืช ืขื ืืืืณ
The ministering angel said before Him: Master of the Universe, is there a servant who issues a claim against his master for a gift promised to him? Who will be the guarantor? God said to the ministering angel: The Kishon Brook will be a guarantor for Me. Immediately, the sea spewed the Egyptians out onto the land, and the Jewish people came and saw that they were dead. As it is written: โAnd Israel saw the Egyptians dead upon the seashoreโ (Exodus 14:30).
ืฉื ืื ืืืื ืืืจื ืืืจืคืืืื ืืืจื ืืืชืื ืืืืืื ืืจืชื ืืื ืืืื ืืฉืชืืช ืืืชืื ืืืื ืืขื ืขื ืืฉื
The Gemara continues its list of the Jewish peopleโs trials of God: Two with water: One in Mara and one in Rephidim. The Jewish people tested God in Mara as it is written: โAnd when they came to Mara, they could not drink of the waters of Mara, for they were bitter. Therefore the name of it was called Maraโ (Exodus 15:23), as Mara means bitter. And it is written: โAnd the people murmured against Moses, saying: What shall we drink?โ (Exodus 15:24).
ืืจืคืืืื ืืืชืื ืืืื ื ืืจืคืืืื ืืืื ืืื ืืฉืชืืช ืืืชืื ืืืจื ืืขื ืขื ืืฉื
The Jewish people also tested God in Rephidim, as it is written: โAnd all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the Lord, and encamped in Rephidim; and there was no water for the people to drinkโ (Exodus 17:1). And it is written: โAnd the people fought with Moses, and said: Give us water that we may drink. And Moses said to them: Why do you fight with me? Why do you test the Lord?โ (Exodus 17:2).
ืฉื ืื ืืื ืืืชืื
The Gemara continues: Two with manna, as it is written:
ืื ืชืฆืื ืืืฆืื ืื ืชืืชืืจื ืืืืชืืจื
Do not go out, as indicated in the verse: โAnd Moses said: Eat that today; for today is a Sabbath for the Lord; today you will not find it in the fieldโ (Exodus 16:25). But nevertheless there were people who went out to look for manna, as it is written: โAnd it came to pass on the seventh day that some of the people went out to gather, and they found noneโ (Exodus 16:27). The verse also states: โAnd Moses said to them: Let no man leave any of it until the morningโ (Exodus 16:19), and there were people who left it until morning, as it states: โBut they did not listen to Moses; and some of them left of it until the morning, and it bred worms, and rotted; and Moses was angry with themโ (Exodus 16:20).
ืฉื ืื ืืฉืืื ืจืืฉืื ืืืฉืืื ืฉื ื ืืฉืืื ืจืืฉืื ืืฉืืชืื ืขื ืกืืจ ืืืฉืจ
The Gemara continues its elucidation of the baraita: There were two trials relating to the quail, one was on the first occasion when the quail appeared, and the other on the second occasion the quail appeared. The Gemara clarifies: The trial of the first quail is described in the verse: โAnd the children of Israel said to them: Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots, when we ate bread to the full; for you have brought us into this wilderness, to kill this whole assembly with hungerโ (Exodus 16:3). Immediately afterward the quail arrived, as the verse states: โAnd it came to pass in the evening, that the quail came up, and covered the camp; and in the morning there was a layer of dew round about the campโ (Exodus 16:13).
ืืฉืืื ืฉื ื ืืืืกืคืกืฃ ืืฉืจ ืืงืจืื
The second trial of the quail is described in the verse: โAnd the mixed multitude that was among them desired; and the children of Israel also wept on their part, and said: Would that we were given meat to eatโ (Numbers 11:4). Later the verse states: โAnd there went forth a wind from the Lord, and brought across quails from the sea and let them fall by the camp, about a dayโs journey on this side and a dayโs journey on the other side, round about the camp, and about two cubits above the face of the earthโ (Numbers 11:31).
ืืขืื ืืืืืชืื ืืืืืจ ืคืืจื ืืืืืชืื
The Gemara concludes its detailing of the Jewish peopleโs ten trials of God: The trial of the golden calf is as it is described in the Torah (Exodus, chapter 32), and the trial in the wilderness of Paran is as it is described in the Torah (Numbers, chapter 13).
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืกื ืื ืืืืจื ืืื ืืืชืื ืื ืืชื ืื ืืื ืืกืืฃ ืื ืืฉืื ืจืืื ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืฉืื ืื ืืืจืื ืฉื ืืื ืืงืืคืื ืืืชื ืืืื ืื ืืืจืื ืฉื ืืื ืืืืืฅ ืืืชื ืืืคื ืื ืืื ืขืื ืืื ืฉืืงืคืชื ืื ืฉืชื ืืืืืช ืืืช ืฉื ืขืฆื ืืืืช ืฉื ืืฉืจ ืื ืืชื ืื ืืื ืืกืืฃ ืื ืืฉืื ืจืืื
ยง The Gemara returns to the topic of malicious speech. Rabbi Yoแธฅanan says in the name of Rabbi Yosei ben Zimra: What is the meaning of that which is written: โWhat shall be given to you, and what more shall be done for you, you deceitful tongueโ (Psalms 120:3)? The Holy One, Blessed be He said to the tongue: All the other limbs of a person are upright, but you are lying horizontally. All the other limbs of a person are external, but you are internal. And moreover, I have surrounded you with two walls, one of bone, i.e., the teeth, and one of flesh, the lips. What shall be given to you and what more shall be done for you, to prevent you from speaking in a deceitful manner, tongue?
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืกื ืื ืืืืจื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืืคืจ ืืขืืงืจ ืฉื ืืืจ ืืฉืจ ืืืจื ืืืฉื ื ื ื ืืืืจ ืฉืคืชืื ื ืืชื ื ืื ืืืื ืื ื
Furthermore, Rabbi Yoแธฅanan says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech is considered as though he denied the fundamental belief in God. As it is stated: โWho have said: We will make our tongue mighty; our lips are with us: Who is lord over usโ (Psalms 12:5).
ืืืืจ ืจืื ืืืกื ืื ืืืืจื ืื ืืืกืคืจ ืืฉืื ืืจืข ื ืืขืื ืืืื ืขืืื ืฉื ืืืจ ืืืฉื ื ืืกืชืจ ืจืขืื ืืืชื ืืฆืืืช ืืืชืื ืืชื ืืฆืืืชืช ืืืชืจืืืื ื ืืืืืืื
And Rabbi Yosei ben Zimra says: Anyone who speaks malicious speech will be afflicted by leprous marks coming upon him, as it is stated: โWhoever defames his neighbor in secret, I will destroy him [atzmit]; whoever is haughty of eye and proud of heart, I will not suffer himโ (Psalms 101:5). And it is written there: โAnd the land shall not be sold in perpetuity [letzmitut]; for the land is Mine; for you are strangers and settlers with Meโ (Leviticus 25:23). And we translate this term letzmitut as laแธฅalutin, in perpetuity or confirmed.
ืืชื ื ืืื ืืื ืืฆืืจืข ืืืกืืจ ืืืฆืืจืข ืืืืื ืืื ืคืจืืขื ืืคืจืืื
Rabbi Yosei ben Zimra continues: And we learned in a mishna (Megilla 8b): The difference between a quarantined leper, i.e., one examined by a priest who found his symptoms inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop, and a confirmed [muแธฅlat] leper, one whose symptoms were conclusive and the priest declared him a definite leper, is only with regard to letting the hair on oneโs head grow wild and rending oneโs garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. The similarity in the terms teaches that one who speaks malicious speech will be afflicted with leprous marks.
ืืืจ ืจืืฉ ืืงืืฉ ืืื ืืืชืื ืืืช ืชืืื ืชืืจืช ืืืฆืืจืข ืืืช ืชืืื ืชืืจืชื ืฉื ืืืฆืื ืฉื ืจืข
Reish Lakish says: What is the meaning of that which is written: โThis shall be the law of the leper [metzora] in the day of his cleansing: He shall be brought to the priestโ (Leviticus 14:2)? This means that this shall be the law of a defamer [motzi shem ra].
ืืืืจ ืจืืฉ ืืงืืฉ ืืื ืืืชืื ืื ืืฉื ืื ืืฉ ืืื ืืืฉ ืืืื ืืชืจืื ืืืขื ืืืฉืื ืืขืชืื ืืื ืืชืงืืฆืืช ืื ืืืืืช ืืืืืช ืืฆื ื ืืฉ ืืืืืจืืช ืืจื ืืืจืก ืืืืื ืืื ืืืจืฃ ืืืืื ืืชื ืื ืื ืื ืืฉ ืื ืืืืจ ืืื ืืื ืื ืืชืจืื ืืืขื ืืืฉืื
And Reish Lakish says: What is the meaning of that which is written: โIf the serpent bites before it is charmed, then what advantage is there to the master of the tongueโ (Ecclesiastes 10:11). What is the connection between the serpent and the master of the tongue? In the future, all the animals will gather and come to the serpent and will say to it: A lion tramples with its paws to kill its prey and eats; a wolf tears with its teeth to kill its prey and eats. But you, what benefit do you have when you bite, as you cannot eat every animal that you kill? The serpent will say to them: And what is the benefit to the master of the tongue that speaks malicious speech?
ืืืืจ ืจืืฉ ืืงืืฉ ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืขืื ืืช ืขื ืืฉืืื ืฉื ืืืจ ืฉืชื ืืฉืืื ืคืืื ืืืฉืื ื ืชืืื ืืืจืฅ
And Reish Lakish says: Anyone who speaks malicious speech increases his sins until the heavens, as it is stated: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9). In other words, while his tongue walks on the earth, his sin reaches the heavens.
ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืจืืื ืืกืืงืื ืืืื ืืชืื ืืื ืืืชื ืืฆืืืช ืืืชืื ืืชื ืฆืืชื ืืืืจ ืืื ืืืื ืืื ืื
Rav แธคisda says that Mar Ukva says: Anyone who speaks malicious speech, it is appropriate to stone him with stones. It is written here: โWhoever defames his neighbor in secret, I will destroy him [atzmit]โ (Psalms 101:5), and it is written there: โThey have destroyed [tzamtu] my life in the dungeon, and have cast stones upon meโ (Lamentations 3:53).
ืืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืจ ืืงืืืฉ ืืจืื ืืื ืืื ืื ื ืืืื ืืืืืื ืืืืจ ืืขืืื ืฉื ืืืจ ืืืฉื ื ืืกืชืจ ืจืขืื ืืืชื ืืฆืืืช ืืื ืขืื ืื ืืจืื ืืื ืืชื ืื ืืืื ืื ืชืืงืจื ืืืชื ืื ืืืื ืืื ืืชื ืื ืืืื ืืืืื ืืืชื ื ืื ืขื ืืกื ืืจืื
And Rav แธคisda says that Mar Ukva says: With regard to anyone who speaks malicious speech, the Holy One, Blessed be He says about him: He and I cannot dwell together in the world. As it is stated in the verse: โWhoever slanders his neighbor in secret, I will destroy him; whoever is haughty of eye and proud of heart, I will not suffer himโ (Psalms 101:5). Do not read the phrase as: โI will not suffer him [oto],โ but as: With him [ito] I cannot bear to dwell. God is saying that He cannot bear having this person in the world with Him. And there are those who teach this notion of Godโs not being able to tolerate a certain type of person in reference to the arrogant, i.e., they apply it to the last part of the verse: Proud of heart.
ืืืจ ืจื ืืกืื ืืืจ ืืจ ืขืืงืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืจ ืืงืืืฉ ืืจืื ืืื ืืืืื ื ืื ื ืขืืื ืืืืขืื ืืืชื ืขืืื ืืืืื ื ืืื ื ื ืฉื ืืืจ ืืฆื ืืืืจ ืฉื ืื ืื ืขื ืืืื ืจืชืืื ืืื ืืฅ ืืื ืืฉืื ืฉื ืืืจ ืืฅ ืฉืืื ืืฉืื ื ืืจืื ืืืจ
Rav แธคisda further says that Mar Ukva says: With regard to anyone who speaks malicious speech, the Holy One Blessed be He says about him to Gehenna: I will be on him from above, and you will be on him from below, and together we will judge him and punish him. As it is stated: โSharp arrows of the mighty, with coals of broomโ (Psalms 120:4), and the word โarrowโ means nothing other than the tongue, as it is stated: โTheir tongue is a sharpened arrow; it speaks deceit. One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait for himโ (Jeremiah 9:7).
ืืืื ืืืืจ ืืื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืณ ืืืืืจ ืืฆื ืืืื ืจืชืืื ืืืื ื ืืืื ื
Mar Ukva continued: And the word โmightyโ in Psalms 120:4 means nothing other than the Holy One, Blessed be He, as it is stated: โThe Lord will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry; He will shout aloud, He will prove Himself mighty against His enemiesโ (Isaiah 42:13). And as for the coals of the broom tree [gaแธฅalei retamim] that burn for a long time, this is an allusion to Gehenna.
ืืืจ ืจืื ืืื ืืจืื ืื ืื ื ืื ืชืงื ืชื ืฉื ืืกืคืจื ืืฉืื ืืจืข ืื ืชืืืื ืืื ืืื ืืขืกืืง ืืชืืจื ืฉื ืืืจ ืืจืคื ืืฉืื ืขืฅ ืืืื ืืืื ืืฉืื ืืื ืืฉืื ืืจืข ืฉื ืืืจ ืืฅ ืฉืืื ืืฉืื ื ืืืื ืขืฅ ืืื ืชืืจื ืฉื ืืืจ ืขืฅ ืืืื ืืื ืืืืืืงืื ืื ืืื ืขื ืืืจืฅ ืืื ืืฉืคืื ืืขืชื ืฉื ืืืจ ืืกืืฃ ืื ืฉืืจ ืจืื
Rabbi แธคama, son of Rabbi แธคanina says: What is the remedy for those who speak malicious speech? If he is a Torah scholar, let him study Torah, as it is stated: โA soothing tongue is a tree of life, but its perverseness is a broken spiritโ (Proverbs 15:4). And the word โtongueโ means nothing other than malicious speech, as it is stated: โTheir tongue is a sharpened arrow; it speaks deceitโ (Jeremiah 9:7). And the word โtreeโ means nothing other than Torah, as it is stated: โIt is a tree of life to them that lay hold of itโ (Proverbs 3:18). And if he is an ignoramus, let him humble his mind, as it is stated: โIts perverseness is a broken spiritโ (Proverbs 15:4). In other words, one who perverts his tongue with malicious speech should remedy his behavior by cultivating a broken and humble spirit.
ืจืื ืืื ืืจืื ืื ืื ื ืืืืจ ืกืืคืจ ืืื ืื ืชืงื ื ืฉืืืจ ืืจืชื ืืื ืืจืื ืืงืืฉ ืฉื ืืืจ ืืืจืช ืืณ ืื ืฉืคืชื ืืืงืืช ืืฉืื ืืืืจืช ืืืืืช ืืื ืื ืชืงื ืชื ืฉืื ืืื ืืืื ืืฉืื ืืจืข ืื ืชืืืื ืืื ืืื ืืขืกืืง ืืชืืจื ืืื ืขื ืืืจืฅ ืืื ืืฉืคืื ืืขืชื ืฉื ืืืจ ืืกืืฃ ืื ืฉืืจ ืจืื
Rabbi Aแธฅa, son of Rabbi แธคanina says: If one has already spoken malicious speech, he has no remedy, as King David, inspired by Divine Spirit, has already cut him off with the punishment of karet, as it is stated: โMay the Lord cut off [yakhret] all flattering lips, the tongue that speaks great thingsโ (Psalms 12:4). Rather, what is his remedy beforehand, so that he does not come to speak malicious speech? If he is a Torah scholar, let him study Torah; and if he is an ignoramus let him humble his mind, as it is stated: โA soothing tongue is a tree of life, but its perverseness is a broken spiritโ (Proverbs 15:4). One who is humble will not come to speak badly about another.
ืชื ื ืืื ืจืื ืืฉืืขืื ืื ืืืกืคืจ ืืฉืื ืืจืข ืืืืื ืขืื ืืช ืื ืื ืฉืืฉ ืขืืืจืืช ืขืืืื ืืจื ืืืืืื ืขืจืืืช ืืฉืคืืืืช ืืืื ืืชืื ืืื ืืฉืื ืืืืจืช ืืืืืช ืืืชืื ืืขืืืื ืืจื ืื ื ืืื ืืขื ืืื ืืืื ืืืื
The school of Rabbi Yishmael taught: Anyone who speaks malicious speech increases his sins to the degree that they correspond to the three cardinal transgressions: Idol worship, and forbidden sexual relations, and bloodshed. This can be derived from a verbal analogy based on the word โgreat.โ It is written here: โMay the Lord cut off all flattering lips, the tongue that speaks great thingsโ (Psalms 12:4). And it is written with regard to idol worship: โAnd Moses returned to the Lord, and said: Oh, this people have sinned a great sin, and have made for themselves a god of goldโ (Exodus 32:31).
ืืืืืื ืขืจืืืช ืืชืื ืืืื ืืขืฉื ืืจืขื ืืืืื ืืืืช ืืฉืคืืืืช ืืืื ืืชืื ืืืื ืขืื ื ืื ืฉื
With regard to forbidden sexual relations it is written that when Potipharโs wife attempted to seduce Joseph he responded: โHow can I do this great wickedness, and sin against Godโ (Genesis 39:9). With regard to bloodshed it is written, after Cain murdered his brother: โAnd Cain said to the Lord: My punishment is greater than I can bearโ (Genesis 4:13). The Torah describes each of these three cardinal sins with the word โgreatโ in the singular, whereas malicious speech is described with the plural term โgreat things,โ indicating that it is equivalent to all three of the other transgressions together.
ืืืืืืช ืืืื ืชืจืชื ืื ืืื ืืืื ืืคืงื
The Gemara asks: Granted that with regard to malicious speech the verse uses the plural: โGreat things,โ but the plural indicates a minimum of two. If so, one can only say that malicious speech is equivalent to two of the cardinal transgressions. The Gemara responds: Which of them could be taken out as less than the other two? All three are equal. Therefore malicious speech must be equivalent to all three.
ืืืขืจืื ืืืจื ืืฉืื ืชืืืชืื ืงืืื ืชืืืชืื ืืืจื ืืืกืคืจื ืืืืงืืื ืืืืืืจื
In the West, Eretz Yisrael, they say: Third speech, i.e., malicious speech about a third party, kills three people. It kills the one who speaks malicious speech, and the one who accepts the malicious speech when he hears it, and the one about whom the malicious speech is said.
ืืืจ ืจืื ืืื ืืจืื ืื ืื ื ืืื ืืืชืื ืืืช ืืืืื ืืื ืืฉืื ืืื ืืฉ ืื ืืืฉืื ืืืืจ ืื ืื ืื ืืืืชื ืืฃ ืืฉืื ืืืืชื ืื ืื ืื ืืื ื ืืืืชื ืืื ืืกืืื ืื ืืฃ ืืฉืื ืืื ื ืืืืชื ืืื ืืกืืื ืื ืชืืืื ืืืืจ ืืฅ ืฉืืื ืืฉืื ื
Rabbi แธคama, son of Rabbi แธคanina, says: What is the meaning of that which is written: โDeath and life are in the hand of the tongueโ (Proverbs 18:21). Does the tongue have a hand? Rather the verse comes to tell you that just as a hand can kill, so too a tongue can kill. If you were to claim that just as the hand kills only from close by, so too the tongue kills only from close by, therefore the verse states: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.
ืื ืื ืืฅ ืขื ืืจืืขืื ืืืืฉืื ืืื ืืฃ ืืฉืื ืขื ืืจืืขืื ืืืืฉืื ืืื ืชืืืื ืืืืจ ืฉืชื ืืฉืืื ืคืืื ืืืฉืื ื ืชืืื ืืืจืฅ
If you say that just as an arrow can kill only within the distance it can be shot, which is up to about forty or fifty cubits, so too a tongue can kill only from up to forty or fifty cubits, therefore the verse teaches: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9). This teaches that malicious speech can reach great distances, even the distance between heaven and earth.
ืืื ืืืืจ ืืืชืื ืฉืชื ืืฉืืื ืคืืื ืืฅ ืฉืืื ืืฉืื ื ืืื ืื ืื ืงืืฉืืข ืื ืืงืืื ืืืฅ
The Gemara asks: But since it is written: โThey have set their mouth against the heavens, and their tongue walks through the earthโ (Psalms 73:9), which teaches that malicious speech reaches between heaven and earth, why do I need that which we derived from the verse: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7), i.e. that a tongue can kill from the distance an arrow flies? The Gemara answers: This teaches us that a tongue kills in the same manner that an arrow kills.
ืืื ืืืืจ ืืืชืื ืืฅ ืฉืืื ืืฉืื ื ืืืช ืืืืื ืืื ืืฉืื ืืื ืื ืืืืจืื ืืืืจ ืจืื ืืืขื ืืืื ืืืืฉื ืื ืืืขื ืืืชื ืืืืฉื ืื
The Gemara further asks: But since it is written: โTheir tongue is a sharpened arrowโ (Jeremiah 9:7), why do I need the verse: โDeath and life are in the hand of the tongueโ (Proverbs 18:21), which merely teaches that a tongue can kill? The Gemara answers: This verse is necessary for a statement of Rava, as Rava says: One who wants life can attain it by means of his tongue, which he can use for speaking appropriately and studying Torah. One who wants death can also attain it by means of his tongue, by using it for inappropriate and malicious speech.
ืืืื ืืื ืืืฉื ื ืืืฉื ืจืื ืืืจ ืืืื ืืืืจ ืืืื ื ืืจื ืื ืคืื ืื ืืืจ ืืื ืืืื ืืื ืงื ืขืืื ืืืืื ืืืืชื ืืขืืื ืืื ืืื ืืืคืืง ืืืืฉื ื ืืืฉื ืืืืจ ืืืื ืืฉืชืื ื ืืจื ืืื ืื ืคืื ืื
The Gemara asks: What is considered malicious speech? In other words, how is malicious speech defined and what are the limits of the prohibition? Rava said: For example, if one says: There is always fire at so-and-soโs home, indicating that they are always cooking food there. Abaye said to Rava: What did this person do wrong by saying that there is always fire in that home? His statement is merely revealing the true facts, and is not malicious speech. Rather, it is considered malicious speech if he expressed this in a slanderous manner. For example, if he says: Where else can one find fire except at so-and-soโs home, because they are always cooking food there.
ืืืจ ืจืื ืื ืืืืชื ืืืืชืืืจื ืืืคื ืืจื ืืืช ืื ืืฉืื ืืืฉื ื ืืืฉื ืืืจ ืืื ืื ืฉืื ืืืฆืคื ืืืืฉื ื ืืืฉื ืืืจ ืืื ืื ื ืืจืื ืืืกื ืกืืืจื ืื ืืืืจ ืจืื ืืืกื ืืืื ืื ืืืจืชื ืืืจ ืืืืจืชื ืืืืืจื ืืืจ
Rabba says: Any statement that is said in the presence of its master, i.e., if the subject of the statement was there, does not have any prohibition due to malicious speech. Abaye said to him: All the more so it is proscribed speech, as it is both impudence and malicious speech. Rabba said to Abaye: I hold in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around to see if the person I was speaking about was standing behind me listening, as I would say it even to the person involved. He says,