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Today's Daf Yomi

November 16, 2015 | 讚壮 讘讻住诇讜 转砖注状讜

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Sotah 21

If a Sotah has merits, her death from drinking the waters may be delayed. 聽What can be considered a merit? 聽Does the merit of learning Torah help her or only facilitating the Torah learning of her sons and husband? 聽What are actions that people do that destroy the world? 聽Some examples: not saving a drowning woman because it would be inappropriate to look at a woman in the water, corrupting judges, etc. Study Guide Sotah 21

讛谉 转讛讜讬 讗专讻讗 诇砖诇讜转讱 讜讻转讬讘 讻诇讗 诪讟讗 注诇 谞讘讜讻讚谞爪专 诪诇讻讗 讜讻转讬讘 诇拽爪转 讬专讞讬谉 转专讬 注砖专

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

诇注讜诇诐 专讘讬 讬砖诪注讗诇 讜讗砖讻讞 拽专讗 讚讗诪专 讜转谞讬 讚讻转讬讘 讻讛 讗诪专 讛壮 注诇 砖诇砖讛 驻砖注讬 讗讚讜诐

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

讜诪讗讬 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 讚诇诪讗 砖讗谞讬 讙讜讬诐 讚诇讗 诪驻拽讬讚 讚讬谞讗 注诇讬讬讛讜

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

讜讬砖 讝讻讜转 转讜诇讛 砖诇砖 砖谞讬诐 讻讜壮 讝讻讜转 讚诪讗讬 讗讬诇讬诪讗 讝讻讜转 讚转讜专讛 讛讗 讗讬谞讛 诪爪讜讜讛 讜注讜砖讛 讛讬讗 讗诇讗 讝讻讜转 讚诪爪讜讛

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

讝讻讜转 讚诪爪讜讛 诪讬 诪讙谞讗 讻讜诇讬 讛讗讬 讜讛转谞讬讗 讗转 讝讜 讚专砖 专讘讬 诪谞讞诐 讘专 讬讜住讬 讻讬 谞专 诪爪讜讛 讜转讜专讛 讗讜专 转诇讛 讛讻转讜讘 讗转 讛诪爪讜讛 讘谞专 讜讗转 讛转讜专讛 讘讗讜专 讗转 讛诪爪讜讛 讘谞专 诇讜诪专 诇讱 诪讛 谞专 讗讬谞讛 诪讙讬谞讛 讗诇讗 诇驻讬 砖注讛 讗祝 诪爪讜讛 讗讬谞讛 诪讙讬谞讛 讗诇讗 诇驻讬 砖注讛

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

讜讗转 讛转讜专讛 讘讗讜专 诇讜诪专 诇讱 诪讛 讗讜专 诪讙讬谉 诇注讜诇诐 讗祝 转讜专讛 诪讙讬谞讛 诇注讜诇诐 讜讗讜诪专 讘讛转讛诇讻讱 转谞讞讛 讗转讱 讜讙讜壮 讘讛转讛诇讻讱 转谞讞讛 讗转讱 讝讛 讛注讜诇诐 讛讝讛 讘砖讻讘讱 转砖诪讜专 注诇讬讱 讝讜 诪讬转讛 讜讛拽讬爪讜转 讛讬讗 转砖讬讞讱 诇注转讬讚 诇讘讗

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

诪砖诇 诇讗讚诐 砖讛讬讛 诪讛诇讱 讘讗讬砖讜谉 诇讬诇讛 讜讗驻讬诇讛 讜诪转讬讬专讗 诪谉 讛拽讜爪讬诐 讜诪谉 讛驻讞转讬诐 讜诪谉 讛讘专拽谞讬诐 讜诪讞讬讛 专注讛 讜诪谉 讛诇住讟讬谉 讜讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱

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

谞讝讚诪谞讛 诇讜 讗讘讜拽讛 砖诇 讗讜专 谞讬爪诇 诪谉 讛拽讜爪讬诐 讜诪谉 讛驻讞转讬诐 讜诪谉 讛讘专拽谞讬诐 讜注讚讬讬谉 诪转讬讬专讗 诪讞讬讛 专注讛 讜诪谉 讛诇讬住讟讬谉 讜讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱 讻讬讜谉 砖注诇讛 注诪讜讚 讛砖讞专 谞讬爪诇 诪讞讬讛 专注讛 讜诪谉 讛诇讬住讟讬谉 讜注讚讬讬谉 讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱 讛讙讬注 诇驻专砖转 讚专讻讬诐 谞讬爪诇 诪讻讜诇诐

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

讚讘专 讗讞专 注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛 砖谞讗诪专 诪讬诐 专讘讬诐 诇讗 讬讜讻诇讜 诇讻讘讜转 讗转 讛讗讛讘讛

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

讗诪专 专讘 讬讜住祝 诪爪讜讛 讘注讬讚谞讗 讚注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗 转讜专讛 讘讬谉 讘注讬讚谞讗 讚注住讬拽 讘讛 讜讘讬谉 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗

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

诪转拽讬祝 诇讛 专讘讛 讗诇讗 诪注转讛 讚讜讗讙 讜讗讞讬转讜驻诇 诪讬 诇讗 注住拽讬 讘转讜专讛 讗诪讗讬 诇讗 讛讙讬谞讛 注诇讬讬讛讜 讗诇讗 讗诪专 专讘讗 转讜专讛 讘注讬讚谞讗 讚注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗 诪爪讜讛 讘讬谉 讘注讬讚谞讗 讚注住讬拽 讘讛 讘讬谉 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗

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

专讘讬谞讗 讗诪专 诇注讜诇诐 讝讻讜转 转讜专讛 讜讚拽讗诪专转 讗讬谞讛 诪爪讜讜讛 讜注讜砖讛 谞讛讬 讚驻拽讜讚讬 诇讗 诪驻拽讚讗 讘讗讙专讗 讚诪拽专讬谉 讜诪转谞讬讬谉 讘谞讬讬讛讜 讜谞讟专谉 诇讛讜 诇讙讘专讬讬讛讜 注讚 讚讗转讜 诪讘讬 诪讚专砖讗 诪讬 诇讗 驻诇讙讗谉 讘讛讚讬讬讛讜

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

诪讗讬 驻专砖转 讚专讻讬诐 讗诪专 专讘 讞住讚讗 讝讛 转诇诪讬讚 讞讻诐 讜讬讜诐 诪讬转讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讝讛 转诇诪讬讚 讞讻诐 讜讬专讗转 讞讟讗 诪专 讝讜讟专讗 讗诪专 讝讛 转诇诪讬讚 讞讻诐 讚住诇拽讗 诇讬讛 砖诪注转转讗 讗诇讬讘讗 讚讛诇讻转讗

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

讚讘专 讗讞专 注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛 讗诪专 专讘 讬讜住祝 讚专砖讬讛 专讘讬 诪谞讞诐 讘专 讬讜住讬 诇讛讗讬 拽专讗 讻讬 住讬谞讬 讜讗讬诇诪诇讗 讚专砖讜讛 讚讜讗讙 讜讗讞讬转讜驻诇 讛讻讬 诇讗 专讚驻讜 讘转专 讚讜讚 讚讻转讬讘 诇讗诪专 讗诇讛讬诐 注讝讘讜 讜讙讜壮

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

诪讗讬 讚专讜砖 讜诇讗 讬专讗讛 讘讱 注专讜转 讚讘专 讜讙讜壮 讜讛谉 讗讬谞谉 讬讜讚注讬谉 砖注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛

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

诪讗讬 讘讜讝 讬讘讜讝讜 诇讜 讗诪专 注讜诇讗 诇讗 讻砖诪注讜谉 讗讞讬 注讝专讬讛 讜诇讗 讻专讘讬 讬讜讞谞谉 讚讘讬 谞砖讬讗讛

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

讗诇讗 讻讛诇诇 讜砖讘谞讗 讚讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 讛诇诇 讜砖讘谞讗 讗讞讬 讛讜讜 讛诇诇 注住拽 讘转讜专讛 砖讘谞讗 注讘讚 注讬住拽讗 诇住讜祝 讗诪专 诇讬讛 转讗 谞注专讜讘 讜诇讬驻诇讜讙 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 讗诐 讬转谉 讗讬砖 讗转 讻诇 讛讜谉 讘讬转讜 讜讙讜壮

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

讗讜诪专 讘谉 注讝讗讬 讞讬讬讘 讗讚诐 诇诇诪讚 讗转 讜讻讜壮 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛诪诇诪讚 讗转 讘转讜 转讜专讛 诪诇诪讚讛 转讬驻诇讜转 转讬驻诇讜转 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 讻讗讬诇讜 诇诪讚讛 转讬驻诇讜转

搂 The mishna states: From here ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit of hers has delayed her punishment. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity. The Gemara asks: Could it enter your mind to say that teaching one鈥檚 daughter Torah is actually teaching her promiscuity? Rather, say: It is considered as if he taught her promiscuity.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讚讻转讬讘 讗谞讬 讞讻诪讛 砖讻谞转讬 注专诪讛 讻讬讜谉 砖谞讻谞住讛 讞讻诪讛 讘讗讚诐 谞讻谞住讛 注诪讜 注专诪讜诪讬转

Rabbi Abbahu says: What is the reason for Rabbi Eliezer鈥檚 statement? It is as it is written: 鈥淚, wisdom, dwell with cunning鈥 (Proverbs 8:12), which indicates that once wisdom enters into a person, cunning enters with it. Rabbi Eliezer fears that the woman will use the cunning she achieves by learning the wisdom of the Torah to engage in promiscuous behavior.

讜专讘谞谉 讛讗讬 讗谞讬 讞讻诪讛 诪讗讬 注讘讚讬 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪注诪讬讚 注爪诪讜 注专讜诐 注诇讬讛谉 砖谞讗诪专 讗谞讬 讞讻诪讛 砖讻谞转讬 注专诪讛 讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪砖讬诐 注爪诪讜 讻诪讬 砖讗讬谞讜 砖谞讗诪专 讜讛讞讻诪讛 诪讗讬谉 转诪爪讗

The Gemara asks: And the Rabbis who disagree with him, what do they do with this verse: 鈥淚, wisdom, dwell with cunning [orma]鈥; how do they interpret it? The Gemara responds: He requires that verse for that which Rabbi Yosei, son of Rabbi 岣nina, states, interpreting the word 鈥orma鈥 as nakedness rather than cunningness, as Rabbi Yosei, son of Rabbi 岣nina, says: The matters of Torah do not endure except in one who stands naked for them, as it is stated: 鈥淚, wisdom, dwell with nakedness [orma]鈥 (Proverbs 8:12). This means that wisdom dwells only in one who is prepared to give away all of his possessions for the sake of Torah study. Rabbi Yo岣nan says: The matters of Torah do not endure except in one who considers himself as one who does not exist, as it is stated: 鈥淏ut wisdom, it can be found in nothingness鈥 (Job 28:12).

专讘讬 讬讛讜砖注 讗讜诪专 专讜爪讛 讗砖讛 讜讻讜壮 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 专讜爪讛 讗砖讛 讘拽讘 讜转讬驻诇讜转 注诪讜 诪转砖注转 拽讘讬谉 讜驻专讬砖讜转

搂 The mishna states that Rabbi Yehoshua says: A woman desires to receive the amount of a kav of food and a sexual relation-ship rather than to receive nine kav of food and abstinence. The Gemara asks: What is he saying? This is what Rabbi Yehoshua is saying: A woman desires to receive the amount of a kav of food and with it a sexual relationship, i.e., her husband鈥檚 availability to fulfill her sexual desires, rather than nine kav of food and with it abstinence, and since her desires are of a sexual nature, it is undesirable for her to study Torah.

讛讜讗 讛讬讛 讗讜诪专 讞住讬讚 砖讜讟讛 讻讜壮 讛讬讻讬 讚诪讬 讞住讬讚 砖讜讟讛 讻讙讜谉 讚拽讗 讟讘注讛 讗讬转转讗 讘谞讛专讗 讜讗诪专 诇讗讜 讗讜专讞 讗专注讗 诇讗讬住转讻讜诇讬 讘讛 讜讗爪讜诇讛

搂 The mishna continues: He, Rabbi Yehoshua, would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman, and those who injure themselves out of false abstinence; all these are people who erode the world. The Gemara asks: Who is considered a foolish man of piety? For example, it is one who sees that a woman is drowning in a river, and he says: It is not proper conduct to look at her while she is undressed and save her.

讛讬讻讬 讚诪讬 专砖注 注专讜诐 讗诪专 专讘讬 讬讜讞谞谉 讝讛 讛诪讟注讬诐 讚讘专讬讜 诇讚讬讬谉 拽讜讚诐 砖讬讘讗 讘注诇 讚讬谉 讞讘专讜 专讘讬 讗讘讛讜 讗讜诪专 讝讛 讛谞讜转谉 讚讬谞专 诇注谞讬 诇讛砖诇讬诐 诇讜 诪讗转讬诐 讝讜讝 讚转谞谉 诪讬 砖讬砖 诇讜 诪讗转讬诐 讝讜讝 诇讗 讬讟讜诇 诇拽讟 砖讻讞讛 讜驻讗讛 讜诪注砖专 注谞讬 讛讬讛 诇讜 诪讗转讬诐 讞住专 讚讬谞专 讗驻讬诇讜 讗诇祝 谞讜转谞讬谉 诇讜 讻讗讞转 讛专讬 讝讛 讬讟讜诇

The Gemara asks: Who is considered a conniving wicked person? Rabbi Yo岣nan says: This is one who presents his statement to the judge before the other litigant comes and thereby prejudices the judge in his favor. Rabbi Abbahu says: This is referring to one who gives a dinar to a poor man in order to complete the sum of two hundred dinars for him, so that he will no longer be entitled to receive charity, as we learned in a mishna (Pe鈥檃 8:8): One who has two hundred dinars may not collect gleanings, forgotten sheaves, pe鈥檃, and the poor man鈥檚 tithe, since he is not defined as poor. However, if he has two hundred less one dinar, even if he is given one thousand dinars at once, he may collect.

专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讝讛 讛诪砖讬讗 注爪讛 诇诪讻讜专 讘谞讻住讬诐 诪讜注讟讬谉 讚讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讬转讜诪讬诐 砖拽讚诪讜 讜诪讻专讜 讘谞讻住讬诐 诪讜注讟讬谉 诪讛 砖诪讻专讜 诪讻专讜

Rabbi Asi says that Rabbi Yo岣nan says: A conniving wicked person is one who provides advice to male orphans to sell from the small quantity of property left to them by their father, before it is appropriated by the court for the purpose of providing for the daughters, who do not inherit property. This causes the daughters to lose their right to sustenance, because although it is improper to do so, the sale is valid, as Rabbi Asi says that Rabbi Yo岣nan says: With regard to male orphans who preemptively sold the property from a small estate, that which they sold, they sold, and the sons retain the money.

讗讘讬讬 讗诪专 讝讛 讛诪砖讬讗 注爪讛 诇诪讻讜专 讘谞讻住讬诐 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚转谞讬讗 谞讻住讬 诇讱 讜讗讞专讬讱 诇驻诇讜谞讬 讜讬专讚 讛专讗砖讜谉 讜诪讻专 讜讗讻诇 讛砖谞讬 诪讜爪讬讗 诪讬讚 讛诇拽讜讞讜转 讚讘专讬 专讘讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗讬谉 诇砖谞讬 讗诇讗 诪讛 砖砖讬讬专 专讗砖讜谉

Abaye says: A conniving wicked person is one who provides advice to sell property in accordance with the ruling of Rabban Shimon ben Gamliel, as it is taught in a baraita: With regard to one who said: My property is given to you, and after you die, to so-and-so, and the first beneficiary entered the property and sold it and consumed the profits, the second beneficiary repossesses the property from the purchasers, as the property belongs to him after the death of the first beneficiary; this is the statement of Rabbi Yehuda HaNasi. Rabban Shimon ben Gamliel says: The second beneficiary receives only that which the first beneficiary left, since his sale is valid. However, it is not permitted to sell the property ab initio, since the giver intended for the second beneficiary to receive the property.

专讘 讬讜住祝 讘专 讞诪讗 讗诪专 专讘 砖砖转 讝讛 讛诪讻专讬注 讗讞专讬诐 讘讗讜专讞讜转讬讜 专讘讬 讝专讬拽讗 讗诪专 专讘 讛讜谞讗 讝讛 讛诪讬拽诇 诇注爪诪讜 讜诪讞诪讬专 诇讗讞专讬诐 注讜诇讗 讗诪专 讝讛

Rav Yosef bar 岣ma says that Rav Sheshet says: A conniving wicked person is one who persuades others with his ways, convincing others to mimic his seemingly righteous behavior, in order to hide his faults. Rabbi Zerika says that Rav Huna says: A conniving wicked person is one who is lenient in the halakha for himself and strict for others. Ulla says: This

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Sotah 21

The William Davidson Talmud | Powered by Sefaria

Sotah 21

讛谉 转讛讜讬 讗专讻讗 诇砖诇讜转讱 讜讻转讬讘 讻诇讗 诪讟讗 注诇 谞讘讜讻讚谞爪专 诪诇讻讗 讜讻转讬讘 诇拽爪转 讬专讞讬谉 转专讬 注砖专

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

诇注讜诇诐 专讘讬 讬砖诪注讗诇 讜讗砖讻讞 拽专讗 讚讗诪专 讜转谞讬 讚讻转讬讘 讻讛 讗诪专 讛壮 注诇 砖诇砖讛 驻砖注讬 讗讚讜诐

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

讜诪讗讬 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 讚诇诪讗 砖讗谞讬 讙讜讬诐 讚诇讗 诪驻拽讬讚 讚讬谞讗 注诇讬讬讛讜

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

讜讬砖 讝讻讜转 转讜诇讛 砖诇砖 砖谞讬诐 讻讜壮 讝讻讜转 讚诪讗讬 讗讬诇讬诪讗 讝讻讜转 讚转讜专讛 讛讗 讗讬谞讛 诪爪讜讜讛 讜注讜砖讛 讛讬讗 讗诇讗 讝讻讜转 讚诪爪讜讛

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

讝讻讜转 讚诪爪讜讛 诪讬 诪讙谞讗 讻讜诇讬 讛讗讬 讜讛转谞讬讗 讗转 讝讜 讚专砖 专讘讬 诪谞讞诐 讘专 讬讜住讬 讻讬 谞专 诪爪讜讛 讜转讜专讛 讗讜专 转诇讛 讛讻转讜讘 讗转 讛诪爪讜讛 讘谞专 讜讗转 讛转讜专讛 讘讗讜专 讗转 讛诪爪讜讛 讘谞专 诇讜诪专 诇讱 诪讛 谞专 讗讬谞讛 诪讙讬谞讛 讗诇讗 诇驻讬 砖注讛 讗祝 诪爪讜讛 讗讬谞讛 诪讙讬谞讛 讗诇讗 诇驻讬 砖注讛

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

讜讗转 讛转讜专讛 讘讗讜专 诇讜诪专 诇讱 诪讛 讗讜专 诪讙讬谉 诇注讜诇诐 讗祝 转讜专讛 诪讙讬谞讛 诇注讜诇诐 讜讗讜诪专 讘讛转讛诇讻讱 转谞讞讛 讗转讱 讜讙讜壮 讘讛转讛诇讻讱 转谞讞讛 讗转讱 讝讛 讛注讜诇诐 讛讝讛 讘砖讻讘讱 转砖诪讜专 注诇讬讱 讝讜 诪讬转讛 讜讛拽讬爪讜转 讛讬讗 转砖讬讞讱 诇注转讬讚 诇讘讗

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

诪砖诇 诇讗讚诐 砖讛讬讛 诪讛诇讱 讘讗讬砖讜谉 诇讬诇讛 讜讗驻讬诇讛 讜诪转讬讬专讗 诪谉 讛拽讜爪讬诐 讜诪谉 讛驻讞转讬诐 讜诪谉 讛讘专拽谞讬诐 讜诪讞讬讛 专注讛 讜诪谉 讛诇住讟讬谉 讜讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱

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

谞讝讚诪谞讛 诇讜 讗讘讜拽讛 砖诇 讗讜专 谞讬爪诇 诪谉 讛拽讜爪讬诐 讜诪谉 讛驻讞转讬诐 讜诪谉 讛讘专拽谞讬诐 讜注讚讬讬谉 诪转讬讬专讗 诪讞讬讛 专注讛 讜诪谉 讛诇讬住讟讬谉 讜讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱 讻讬讜谉 砖注诇讛 注诪讜讚 讛砖讞专 谞讬爪诇 诪讞讬讛 专注讛 讜诪谉 讛诇讬住讟讬谉 讜注讚讬讬谉 讗讬谞讜 讬讜讚注 讘讗讬讝讛 讚专讱 诪讛诇讱 讛讙讬注 诇驻专砖转 讚专讻讬诐 谞讬爪诇 诪讻讜诇诐

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

讚讘专 讗讞专 注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛 砖谞讗诪专 诪讬诐 专讘讬诐 诇讗 讬讜讻诇讜 诇讻讘讜转 讗转 讛讗讛讘讛

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

讗诪专 专讘 讬讜住祝 诪爪讜讛 讘注讬讚谞讗 讚注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗 转讜专讛 讘讬谉 讘注讬讚谞讗 讚注住讬拽 讘讛 讜讘讬谉 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗

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

诪转拽讬祝 诇讛 专讘讛 讗诇讗 诪注转讛 讚讜讗讙 讜讗讞讬转讜驻诇 诪讬 诇讗 注住拽讬 讘转讜专讛 讗诪讗讬 诇讗 讛讙讬谞讛 注诇讬讬讛讜 讗诇讗 讗诪专 专讘讗 转讜专讛 讘注讬讚谞讗 讚注住讬拽 讘讛 诪讙谞讗 讜诪爪诇讗 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗 诪爪讜讛 讘讬谉 讘注讬讚谞讗 讚注住讬拽 讘讛 讘讬谉 讘注讬讚谞讗 讚诇讗 注住讬拽 讘讛 讗讙讜谞讬 诪讙谞讗 讗爪讜诇讬 诇讗 诪爪诇讗

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

专讘讬谞讗 讗诪专 诇注讜诇诐 讝讻讜转 转讜专讛 讜讚拽讗诪专转 讗讬谞讛 诪爪讜讜讛 讜注讜砖讛 谞讛讬 讚驻拽讜讚讬 诇讗 诪驻拽讚讗 讘讗讙专讗 讚诪拽专讬谉 讜诪转谞讬讬谉 讘谞讬讬讛讜 讜谞讟专谉 诇讛讜 诇讙讘专讬讬讛讜 注讚 讚讗转讜 诪讘讬 诪讚专砖讗 诪讬 诇讗 驻诇讙讗谉 讘讛讚讬讬讛讜

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

诪讗讬 驻专砖转 讚专讻讬诐 讗诪专 专讘 讞住讚讗 讝讛 转诇诪讬讚 讞讻诐 讜讬讜诐 诪讬转讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讝讛 转诇诪讬讚 讞讻诐 讜讬专讗转 讞讟讗 诪专 讝讜讟专讗 讗诪专 讝讛 转诇诪讬讚 讞讻诐 讚住诇拽讗 诇讬讛 砖诪注转转讗 讗诇讬讘讗 讚讛诇讻转讗

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

讚讘专 讗讞专 注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛 讗诪专 专讘 讬讜住祝 讚专砖讬讛 专讘讬 诪谞讞诐 讘专 讬讜住讬 诇讛讗讬 拽专讗 讻讬 住讬谞讬 讜讗讬诇诪诇讗 讚专砖讜讛 讚讜讗讙 讜讗讞讬转讜驻诇 讛讻讬 诇讗 专讚驻讜 讘转专 讚讜讚 讚讻转讬讘 诇讗诪专 讗诇讛讬诐 注讝讘讜 讜讙讜壮

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

诪讗讬 讚专讜砖 讜诇讗 讬专讗讛 讘讱 注专讜转 讚讘专 讜讙讜壮 讜讛谉 讗讬谞谉 讬讜讚注讬谉 砖注讘讬专讛 诪讻讘讛 诪爪讜讛 讜讗讬谉 注讘讬专讛 诪讻讘讛 转讜专讛

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

诪讗讬 讘讜讝 讬讘讜讝讜 诇讜 讗诪专 注讜诇讗 诇讗 讻砖诪注讜谉 讗讞讬 注讝专讬讛 讜诇讗 讻专讘讬 讬讜讞谞谉 讚讘讬 谞砖讬讗讛

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

讗诇讗 讻讛诇诇 讜砖讘谞讗 讚讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 讛诇诇 讜砖讘谞讗 讗讞讬 讛讜讜 讛诇诇 注住拽 讘转讜专讛 砖讘谞讗 注讘讚 注讬住拽讗 诇住讜祝 讗诪专 诇讬讛 转讗 谞注专讜讘 讜诇讬驻诇讜讙 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 讗诐 讬转谉 讗讬砖 讗转 讻诇 讛讜谉 讘讬转讜 讜讙讜壮

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

讗讜诪专 讘谉 注讝讗讬 讞讬讬讘 讗讚诐 诇诇诪讚 讗转 讜讻讜壮 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 讛诪诇诪讚 讗转 讘转讜 转讜专讛 诪诇诪讚讛 转讬驻诇讜转 转讬驻诇讜转 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 讻讗讬诇讜 诇诪讚讛 转讬驻诇讜转

搂 The mishna states: From here ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit of hers has delayed her punishment. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity. The Gemara asks: Could it enter your mind to say that teaching one鈥檚 daughter Torah is actually teaching her promiscuity? Rather, say: It is considered as if he taught her promiscuity.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讚讻转讬讘 讗谞讬 讞讻诪讛 砖讻谞转讬 注专诪讛 讻讬讜谉 砖谞讻谞住讛 讞讻诪讛 讘讗讚诐 谞讻谞住讛 注诪讜 注专诪讜诪讬转

Rabbi Abbahu says: What is the reason for Rabbi Eliezer鈥檚 statement? It is as it is written: 鈥淚, wisdom, dwell with cunning鈥 (Proverbs 8:12), which indicates that once wisdom enters into a person, cunning enters with it. Rabbi Eliezer fears that the woman will use the cunning she achieves by learning the wisdom of the Torah to engage in promiscuous behavior.

讜专讘谞谉 讛讗讬 讗谞讬 讞讻诪讛 诪讗讬 注讘讚讬 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪注诪讬讚 注爪诪讜 注专讜诐 注诇讬讛谉 砖谞讗诪专 讗谞讬 讞讻诪讛 砖讻谞转讬 注专诪讛 讗诪专 专讘讬 讬讜讞谞谉 讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪砖讬诐 注爪诪讜 讻诪讬 砖讗讬谞讜 砖谞讗诪专 讜讛讞讻诪讛 诪讗讬谉 转诪爪讗

The Gemara asks: And the Rabbis who disagree with him, what do they do with this verse: 鈥淚, wisdom, dwell with cunning [orma]鈥; how do they interpret it? The Gemara responds: He requires that verse for that which Rabbi Yosei, son of Rabbi 岣nina, states, interpreting the word 鈥orma鈥 as nakedness rather than cunningness, as Rabbi Yosei, son of Rabbi 岣nina, says: The matters of Torah do not endure except in one who stands naked for them, as it is stated: 鈥淚, wisdom, dwell with nakedness [orma]鈥 (Proverbs 8:12). This means that wisdom dwells only in one who is prepared to give away all of his possessions for the sake of Torah study. Rabbi Yo岣nan says: The matters of Torah do not endure except in one who considers himself as one who does not exist, as it is stated: 鈥淏ut wisdom, it can be found in nothingness鈥 (Job 28:12).

专讘讬 讬讛讜砖注 讗讜诪专 专讜爪讛 讗砖讛 讜讻讜壮 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 专讜爪讛 讗砖讛 讘拽讘 讜转讬驻诇讜转 注诪讜 诪转砖注转 拽讘讬谉 讜驻专讬砖讜转

搂 The mishna states that Rabbi Yehoshua says: A woman desires to receive the amount of a kav of food and a sexual relation-ship rather than to receive nine kav of food and abstinence. The Gemara asks: What is he saying? This is what Rabbi Yehoshua is saying: A woman desires to receive the amount of a kav of food and with it a sexual relationship, i.e., her husband鈥檚 availability to fulfill her sexual desires, rather than nine kav of food and with it abstinence, and since her desires are of a sexual nature, it is undesirable for her to study Torah.

讛讜讗 讛讬讛 讗讜诪专 讞住讬讚 砖讜讟讛 讻讜壮 讛讬讻讬 讚诪讬 讞住讬讚 砖讜讟讛 讻讙讜谉 讚拽讗 讟讘注讛 讗讬转转讗 讘谞讛专讗 讜讗诪专 诇讗讜 讗讜专讞 讗专注讗 诇讗讬住转讻讜诇讬 讘讛 讜讗爪讜诇讛

搂 The mishna continues: He, Rabbi Yehoshua, would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman, and those who injure themselves out of false abstinence; all these are people who erode the world. The Gemara asks: Who is considered a foolish man of piety? For example, it is one who sees that a woman is drowning in a river, and he says: It is not proper conduct to look at her while she is undressed and save her.

讛讬讻讬 讚诪讬 专砖注 注专讜诐 讗诪专 专讘讬 讬讜讞谞谉 讝讛 讛诪讟注讬诐 讚讘专讬讜 诇讚讬讬谉 拽讜讚诐 砖讬讘讗 讘注诇 讚讬谉 讞讘专讜 专讘讬 讗讘讛讜 讗讜诪专 讝讛 讛谞讜转谉 讚讬谞专 诇注谞讬 诇讛砖诇讬诐 诇讜 诪讗转讬诐 讝讜讝 讚转谞谉 诪讬 砖讬砖 诇讜 诪讗转讬诐 讝讜讝 诇讗 讬讟讜诇 诇拽讟 砖讻讞讛 讜驻讗讛 讜诪注砖专 注谞讬 讛讬讛 诇讜 诪讗转讬诐 讞住专 讚讬谞专 讗驻讬诇讜 讗诇祝 谞讜转谞讬谉 诇讜 讻讗讞转 讛专讬 讝讛 讬讟讜诇

The Gemara asks: Who is considered a conniving wicked person? Rabbi Yo岣nan says: This is one who presents his statement to the judge before the other litigant comes and thereby prejudices the judge in his favor. Rabbi Abbahu says: This is referring to one who gives a dinar to a poor man in order to complete the sum of two hundred dinars for him, so that he will no longer be entitled to receive charity, as we learned in a mishna (Pe鈥檃 8:8): One who has two hundred dinars may not collect gleanings, forgotten sheaves, pe鈥檃, and the poor man鈥檚 tithe, since he is not defined as poor. However, if he has two hundred less one dinar, even if he is given one thousand dinars at once, he may collect.

专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讝讛 讛诪砖讬讗 注爪讛 诇诪讻讜专 讘谞讻住讬诐 诪讜注讟讬谉 讚讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讬转讜诪讬诐 砖拽讚诪讜 讜诪讻专讜 讘谞讻住讬诐 诪讜注讟讬谉 诪讛 砖诪讻专讜 诪讻专讜

Rabbi Asi says that Rabbi Yo岣nan says: A conniving wicked person is one who provides advice to male orphans to sell from the small quantity of property left to them by their father, before it is appropriated by the court for the purpose of providing for the daughters, who do not inherit property. This causes the daughters to lose their right to sustenance, because although it is improper to do so, the sale is valid, as Rabbi Asi says that Rabbi Yo岣nan says: With regard to male orphans who preemptively sold the property from a small estate, that which they sold, they sold, and the sons retain the money.

讗讘讬讬 讗诪专 讝讛 讛诪砖讬讗 注爪讛 诇诪讻讜专 讘谞讻住讬诐 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚转谞讬讗 谞讻住讬 诇讱 讜讗讞专讬讱 诇驻诇讜谞讬 讜讬专讚 讛专讗砖讜谉 讜诪讻专 讜讗讻诇 讛砖谞讬 诪讜爪讬讗 诪讬讚 讛诇拽讜讞讜转 讚讘专讬 专讘讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗讬谉 诇砖谞讬 讗诇讗 诪讛 砖砖讬讬专 专讗砖讜谉

Abaye says: A conniving wicked person is one who provides advice to sell property in accordance with the ruling of Rabban Shimon ben Gamliel, as it is taught in a baraita: With regard to one who said: My property is given to you, and after you die, to so-and-so, and the first beneficiary entered the property and sold it and consumed the profits, the second beneficiary repossesses the property from the purchasers, as the property belongs to him after the death of the first beneficiary; this is the statement of Rabbi Yehuda HaNasi. Rabban Shimon ben Gamliel says: The second beneficiary receives only that which the first beneficiary left, since his sale is valid. However, it is not permitted to sell the property ab initio, since the giver intended for the second beneficiary to receive the property.

专讘 讬讜住祝 讘专 讞诪讗 讗诪专 专讘 砖砖转 讝讛 讛诪讻专讬注 讗讞专讬诐 讘讗讜专讞讜转讬讜 专讘讬 讝专讬拽讗 讗诪专 专讘 讛讜谞讗 讝讛 讛诪讬拽诇 诇注爪诪讜 讜诪讞诪讬专 诇讗讞专讬诐 注讜诇讗 讗诪专 讝讛

Rav Yosef bar 岣ma says that Rav Sheshet says: A conniving wicked person is one who persuades others with his ways, convincing others to mimic his seemingly righteous behavior, in order to hide his faults. Rabbi Zerika says that Rav Huna says: A conniving wicked person is one who is lenient in the halakha for himself and strict for others. Ulla says: This

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