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Daf Yomi

April 2, 2023 | 讬状讗 讘谞讬住谉 转砖驻状讙

  • Masechet Sotah is sponsored by Ahava Leibtag in honor of Dr. Bryna Levy who helped her fall deep in love with learning.

Sotah 4

This week’s learning is sponsored by Naomi Clapman in honor of her birthday, which was on the 8th of Nissan. “With thanks to the Hadran team and Rabbanit Farber who prepare and teach the daf. Wishing all who listen to Hadran’s daily daf yomi shiur a year of abundant and revealed brachot in all areas of life – physically, spiritually, mentally, and emotionally.”

Today鈥檚 daf is sponsored by Jill and Jeff Shames in loving memory of Seena Baker, 砖驻专讛 讘转 讝讗诇讛 讜讘专讻讛, on her 8th yahrzeit. “The days fly by, the years pass and you remain the wind beneath my wings.鈥澛

Today’s daf is sponsored by Jordana Hyman in honor of their wonderful son Zvi Amichai Hyman Borowski, on his giyus today. “We are so proud of you, our first sabra, as we observe your sense of shlichut and commitment to serve our country and our people. May Hashem protect and bless you always, with your fellow soldiers. Mum and Dad.”

Today’s daf is sponsored by Susan Kurzmann l’iluy nishmat HaRav Yosef ben HaRav Shmuel Yitzchok Liebb, her father, A”H, on his 5th yahrzeit. “A brilliant yet humble man, a consummate teacher, and a wonderful father who showed me the importance of always learning and studying.”

How long must the woman and man be alone in a room for the husband to be able to bring her to the court as a sotah? A braita is quoted in which several rabbis answer this question, each with their own answer.聽 A similar but contradictory braita is brought and the Gemara goes through one by one resolving all the seeming contradictions. Why are there so many different opinions on this topic? A verse that was quoted in this context, connecting a prostitute and a loaf of bread is extrapolated in other ways – one having to do with one who does not wash hands before eating bread and another to say that poverty will befall one who sleeps with a married woman. Once on the topic of washing hands, a few other statements are made about one who does not wash one’s hands and how it should be done. Another verse relating to one who commits adultery is extrapolated in two ways. One speaks of arrogance and the Gemara then diverges to talk about that and then circles back to the long-term effects of committing adultery.

讜讻诪讛 砖讬注讜专 住转讬专讛 讻讚讬 讟讜诪讗讛 讻讚讬 讘讬讗讛 讻讚讬 讛注专讗讛


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


讻讚讬 讛拽驻转 讚拽诇 讚讘专讬 专讘讬 讬砖诪注讗诇 专讘讬 讗诇讬注讝专 讗讜诪专 讻讚讬 诪讝讬讙转 讛讻讜住 专讘讬 讬讛讜砖注 讗讜诪专 讻讚讬 诇砖转讜转讜


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


讘谉 注讝讗讬 讗讜诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 专讘讬 注拽讬讘讗 讗讜诪专 讻讚讬 诇讙讜诪注讛 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讗讜诪专 讻讚讬 诇讙诪讜注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 专讘讬 讗诇注讝专 讘谉 讬专诪讬讛 讗讜诪专 讻讚讬 诇拽砖讜专 讙专讚讬 谞讬诪讗


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


讞谞讬谉 讘谉 驻谞讞住 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇转讜讱 驻讬讛 诇讬讟讜诇 拽讬住诐 驻诇讬诪讜 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇住诇 诇讬讟讜诇 讻讻专 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 讻讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐


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


讜讻诇 讛谞讬 诇诪讛 诇讬


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


爪专讬讻讬 讚讗讬 转谞讗 讻讚讬 讟讜诪讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讟讜诪讗转讛 讜讗专爪讜转讛 拽讗 诪砖诪注 诇谉 讻讚讬 讘讬讗讛


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


讜讗讬 转谞讗 讻讚讬 讘讬讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讙诪专 讘讬讗讛 拽讗 诪砖诪注 诇谉 讻讚讬 讛注专讗讛


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


讜讗讬 讗砖诪注讬谞谉 讻讚讬 讛注专讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讛注专讗讛 讜讗专爪讜转讛 拽讗 诪砖诪注 诇谉 讻讚讬 讟讜诪讗讛 讜讻诪讛 讻讚讬 [讛注专讗讛] 讻讚讬 讛拽驻转 讚拽诇


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


讜专诪讬谞讛讬 讜谞住转专讛 讜讻诪讛 砖讬注讜专 住转讬专讛 诇讗 砖诪注谞讜 讻砖讛讜讗 讗讜诪专 讜讛讬讗 谞讟诪讗讛 讛讜讬 讗讜诪专 讻讚讬 讟讜诪讗讛 讻讚讬 讘讬讗讛 讻讚讬 讛注专讗讛 讻讚讬 讞讝专转 讚拽诇 讚讘专讬 专讘讬 讗诇讬注讝专


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


专讘讬 讬讛讜砖注 讗讜诪专 讻讚讬 诪讝讬讙转 讛讻讜住 讘谉 注讝讗讬 讗讜诪专 讻讚讬 诇砖转讜转讜 专讘讬 注拽讬讘讗 讗讜诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讗讜诪专 讻讚讬 诇讙讜诪注讛


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


拽讗 住诇拽讗 讚注转讬谉 讛讬讬谞讜 讛拽驻转 讚拽诇 讛讬讬谞讜 讞讝专转 讚拽诇 讛转诐 讗诪专 专讘讬 讬砖诪注讗诇 讻讚讬 讛拽驻转 讚拽诇 讜驻诇讬讙 专讘讬 讗诇讬注讝专 注诇讬讛 讛讻讗 讗诪专 专讘讬 讗诇讬注讝专 讻讚讬 讞讝专转 讚拽诇


The Gemara now addresses several contradictions between this baraita and the one quoted earlier. The Gemara first comments: It might enter our mind to say that circling a palm tree is the same as the returning of a palm tree. The Gemara asks: There, in the first baraita, Rabbi Yishmael says it is equivalent to the time needed for circling a palm tree and Rabbi Eliezer disagreed with him, while here, in the second baraita, Rabbi Eliezer himself says it is equivalent to the time needed for the returning of a palm tree; doesn鈥檛 this contradict what he stated in the previous baraita?


讗诪专 讗讘讬讬 讛拽驻讛 讘专讙诇 讞讝专讛 讘专讜讞


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


讘注讬 专讘 讗砖讬 讞讝专讛 讘专讜讞 讻讬 讛讬讻讬 讚讗讝讬诇 讜讛讚专 讗转讬 讗讜 讚讬诇诪讗 讻讬 讛讬讻讬 讚讗讝讬诇 讜讗转讬 讜讛讚专 拽讗讬 讘讚讜讻转讬讛 转讬拽讜


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


讛转诐 讗诪专 专讘讬 讗诇讬注讝专 讻讚讬 诪讝讬讙转 讛讻讜住 讛讻讗 讻讚讬 讞讝专转 讚拽诇 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗


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


讛转诐 讗诪专 专讘讬 讬讛讜砖注 讻讚讬 诇砖转讜转讜 讛讻讗 讗诪专 讻讚讬 诪讝讬讙转 讛讻讜住 讗讬诪讗 讻讚讬 诇诪讝讜讙 讜诇砖转讜转 讜诇讬诪讗 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗 讗诐 讻谉 讛讬讬谞讜 专讘讬 讗诇讬注讝专


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


讛转诐 讗诪专 讘谉 注讝讗讬 讻讚讬 诇爪诇讜转 讘讬爪讛 讛讻讗 讗诪专 讻讚讬 诇砖转讜转讜 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗


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


讛转诐 讗诪专 专讘讬 注拽讬讘讗 讻讚讬 诇讙讜诪注讛 讛讻讗 讗诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 讗讬诪讗 讻讚讬 诇爪诇讜转 讘讬爪讛 讜诇讙讜诪注讛 讜诇讬诪讗 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗 讗诐 讻谉 讛讬讬谞讜 讘谉 注讝讗讬


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


讛转诐 讗诪专 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讻讚讬 诇讙诪讜注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 讛讻讗 讗诪专 讻讚讬 诇讙讜诪注讛 诇讚讘专讬讜 讚专讘讬 注拽讬讘讗 拽讗诪专 讚拽讗诪专 诪砖注专讬谉 讘爪诇讬讗讛 讜讘讙诪讬注讛 讗讬诪讗 砖讬注讜专 讙诪讬注讛 诇讞讜讚讛 讻讚讬 诇讙诪注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 讚讛讬讬谞讜 爪诇讬讗讛 讜讙诪讬注讛:


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


专讘讬 讗诇注讝专 讘谉 讬专诪讬讛 讗讜诪专 讻讚讬 砖讬拽砖讜专 讙专讚讬 谞讬诪讗: 讘注讬 专讘 讗砖讬 讚诪专讞拽 讗讜 讚诪拽专讘 转讬拽讜:


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


讞谞讬谉 讘谉 驻谞讞住 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇转讜讱 驻讬讛 诇讬讟讜诇 拽讬住诐: 讘注讬 专讘 讗砖讬 讚诪讛讚拽 讗讜 讚诇讗 诪讛讚拽 转讬拽讜:


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


驻诇讬诪讜 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇住诇 诇讬讟讜诇 讻讻专: 讘注讬 专讘 讗砖讬 讚诪讛讚拽 讗讜 讚诇讗 诪讛讚拽 讘讞讚转讗 讗讜 讘注转讬拽讗 讘讞诪讬诪讗 讗讜 讘拽专讬专讗


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


讘讚讞讟讬 讗讜 讘讚砖注专讬 讘专讻讬讻讗 讗讜 讘讗拽讜砖讗 转讬拽讜


Is this speaking of a case where the loaf is made of wheat, which is slippery and takes longer to remove, or is this speaking of a case where the loaf is made of barley, which is easily removed? Is this speaking of a case where the loaf is soft, so that it may catch upon the side of the basket, or a case where the loaf is hard, where this is not a concern? The Gemara states: These questions shall stand unresolved.


讗诪专 专讘 讬爪讞拽 讘专 专讘 讬讜住祝 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讞讚 讜讗讞讚 讘注爪诪讜 砖讬注专 讜讛讗讬讻讗 讘谉 注讝讗讬 讚诇讗 谞住讬讘


The Gemara notes: Rav Yitz岣k bar Rav Yosef says that Rabbi Yo岣nan says: Each and every one of these Sages who presented an opinion with regard to the time needed for the initial stage of intercourse estimated based on himself, i.e., based on his own experience. The Gemara asks: But there is ben Azzai, who did not marry, so how could he estimate based on his own experience?


讗讬讘注讬转 讗讬诪讗 谞住讬讘 讜驻讬专砖 讛讜讛 讜讗讬讘注讬转 讗讬诪讗 诪专讘讬讛 砖诪讬注 诇讬讛 讜讗讬讘注讬转 讗讬诪讗 住讜讚 讛壮 诇讬专讗讬讜


The Gemara answers: If you wish, say that he was married and separated from his wife. And if you wish, say that he heard from his teacher. And if you wish, say his knowledge can be understood based on the verse: 鈥淭he counsel of the Lord is with them that fear Him鈥 (Psalms 25:14), teaching that those who fear God are privy to knowledge beyond their personal experience.


讚专砖 专讘 注讜讬专讗 讝诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讗诪讬 讜讝诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讗住讬 讻诇 讛讗讜讻诇 诇讞诐 讘诇讗 谞讟讬诇转 讬讚讬诐 讻讗讬诇讜 讘讗 注诇 讗砖讛 讝讜谞讛 砖谞讗诪专 讻讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐


搂 Having quoted an allusion from the verse: 鈥淔or on account of a harlot a man is brought to a loaf of bread鈥 (Proverbs 6:26), the Gemara offers another interpretation of that verse. Rav Avira interpreted a verse homiletically; there were times he said this interpretation in the name of Rabbi Ami and there were times he said it in the name of Rabbi Asi: Concerning anyone who eats bread without washing his hands, it is as if he engaged in sexual intercourse with a prostitute, as it is stated: 鈥淔or on account of a harlot a man is brought to a loaf of bread.鈥


讗诪专 专讘讗 讛讗讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐 讘注讚 讻讻专 诇讞诐 注讚 讗砖讛 讝讜谞讛 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛讘讗 注诇 讗砖讛 讝讜谞讛 诇住讜祝 诪讘拽砖 讻讻专 诇讞诐


Rava said: This phrase: 鈥淔or on account of a harlot a man is brought to a loaf of bread,鈥 is not how the verse would present this idea. It should have stated: 鈥淥n account of a loaf a man is brought to a harlot.鈥 Rather, Rava says the verse should be interpreted as follows: Anyone who engages in sexual intercourse with a harlot will eventually be reduced to poverty and beg people for a loaf of bread.


讗诪专 专讘讬 讝专讬拽讗 讗诪专 专讘讬 讗诇注讝专 讻诇 讛诪讝诇讝诇 讘谞讟讬诇转 讬讚讬诐 谞注拽专 诪谉 讛注讜诇诐 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 诪讬诐 专讗砖讜谞讬诐 爪专讬讱 砖讬讙讘讬讛 讬讚讬讜 诇诪注诇讛 诪讬诐 讗讞专讜谞讬诐 爪专讬讱 砖讬砖驻讬诇 讬讚讬讜 诇诪讟讛 转谞讬讗 谞诪讬 讛讻讬 讛谞讜讟诇 讬讚讬讜 爪专讬讱 砖讬讙讘讬讛 讬讚讬讜 诇诪注诇讛 砖诪讗 讬爪讗讜 讛诪讬诐 讞讜抓 诇驻专拽 讜讬讞讝专讜 讜讬讟诪讗讜 讗转 讛讬讚讬诐


The Gemara continues its discussion of washing hands. Rabbi Zerika says that Rabbi Elazar says: Anyone who treats the ritual of washing hands with contempt is uprooted from the world. Rav 岣yya bar Ashi says that Rav says: With regard to the first water, i.e., the water used when washing one鈥檚 hands before a meal, one must raise his hands upward after washing. With regard to the last water, i.e., the water used when washing one鈥檚 hands at the conclusion of the meal before reciting Grace after Meals, one must lower his hands downward. This distinction is also taught in a baraita (Tosefta, Yadayim 2:2): One who washes his hands before a meal must raise his hands upward after washing, lest the water advance past the joint onto the part of the hands that he was not required to wash, becoming impure, and then return to the area he had washed, rendering his hands ritually impure.


讗诪专 专讘讬 讗讘讛讜 讻诇 讛讗讜讻诇 驻转 讘诇讗 谞讬讙讜讘 讬讚讬诐 讻讗讬诇讜 讗讜讻诇 诇讞诐 讟诪讗 砖谞讗诪专 讜讬讗诪专 讛壮 讻讻讛 讬讗讻诇讜 讘谞讬 讬砖专讗诇 讗转 诇讞诪诐 讟诪讗 讜讙讜壮


Rabbi Abbahu says: Anyone who eats bread without wiping his hands dry after washing them causes the bread to become repulsive and is considered as if he were eating impure bread, since the verse refers to repulsive bread as impure bread, as it is stated: 鈥淎nd the Lord said: Even thus shall the children of Israel eat their bread unclean among the nations where I will drive them鈥 (Ezekiel 4:13). Eating bread with wet hands causes the bread to become repulsive. The verse deems eating in an uncouth manner, as did the gentiles among whom the Jewish people were exiled, as akin to eating ritually impure bread.


讜诪讗讬 讜讗砖转 讗讬砖 谞驻砖 讬拽专讛 转爪讜讚 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讚诐 砖讬砖 讘讜 讙住讜转 讛专讜讞 诇讘住讜祝 谞讻砖诇 讘讗砖转 讗讬砖 砖谞讗诪专 讜讗砖转 讗讬砖 谞驻砖 讬拽专讛 转爪讜讚


搂 The Gemara now continues the interpretation of the above quoted verse: 鈥淔or on account of a harlot a man is brought to a loaf of bread鈥 (Proverbs 6:26). The Gemara asks: And what is the meaning of the continuation of the verse: 鈥淏ut the adulteress hunts for the precious life鈥? Rabbi 岣yya bar Abba says that Rabbi Yo岣nan says: Any person who has arrogance within him will eventually stumble by sinning with an adulteress, as it is stated: 鈥淏ut the adulteress hunts for the precious life,鈥 i.e., she sins with one who considers himself precious.


讗诪专 专讘讗 讛讗讬 谞驻砖 讬拽专讛 谞驻砖 讙讘讜讛讛 诪讬讘注讬 诇讬讛 讜注讜讚 讛讬讗 转爪讜讚 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛讘讗 注诇 讗砖转 讗讬砖 讗驻讬诇讜 诇诪讚 转讜专讛 讚讻转讬讘 讘讛 讬拽专讛 讛讬讗 诪驻谞讬谞讬诐 诪讻讛谉 讙讚讜诇 砖谞讻谞住 诇驻谞讬 讜诇驻谞讬诐 讛讬讗 转爪讜讚谞讜 诇讚讬谞讛 砖诇 讙讬讛谞诐


Rava said: This phrase: 鈥淭he precious life,鈥 is not how the verse would present this idea. It should have stated: An arrogant life. And further, it should have stated: A precious life, she hunts for the adulteress, indicating that the precious soul will entrap the adulteress, and not vice versa, as the verse indicates as written. Rather, Rava says that the verse should be interpreted as follows: Anyone who engages in sexual intercourse with an adulteress, even if that man studied Torah, about which it is written: 鈥淪he is more precious than rubies [peninim]鈥 (Proverbs 3:15), which, based on its etymological connection with the Hebrew term for the Holy of Holies, lifnai velifnim, is interpreted by the Sages to mean that one who studies Torah is more precious than a High Priest, who enters the innermost sanctum, still, this transgression of adultery will entrap him into the judgment of Gehenna, and the Torah he studied will not be able to save him.


讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讻诇 讗讚诐 砖讬砖 讘讜 讙住讜转 讛专讜讞 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 转讜注讘转 讛壮 讻诇 讙讘讛 诇讘 讜讻转讬讘 讛转诐 讜诇讗 转讘讬讗 转讜注讘讛 讗诇 讘讬转讱


Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yo岣i: Any person who has arrogance within him is considered as if he were an idol worshipper, as it is written here: 鈥淓veryone that is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), and it is written there concerning the destruction of idols: 鈥淎nd you shall not bring an abomination into your house鈥 (Deuteronomy 7:26).


讜专讘讬 讬讜讞谞谉 讚讬讚讬讛 讗诪专 讻讗讬诇讜 讻驻专 讘注讬拽专 砖谞讗诪专 讜专诐 诇讘讘讱 讜砖讻讞转 讗转 讛壮 讗诇讛讬讱 讜讙讜壮


And Rabbi Yo岣nan said his own statement: Any person who has arrogance within him is considered as if he has denied the core belief in God鈥檚 existence, as it is stated: 鈥淭hen your heart be lifted up, and you forget the Lord your God鈥 (Deuteronomy 8:14).


专讘讬 讞诪讗 讘专 讞谞讬谞讗 讗诪专 讻讗讬诇讜 讘讗 注诇 讻诇 讛注专讬讜转 讻转讬讘 讛讻讗 转讜注讘转 讛壮 讻诇 讙讘讛 诇讘 讜讻转讬讘 讛转诐 讻讬 讗转 讻诇 讛转讜注讘讜转 讛讗诇 讜讙讜壮


Rabbi 岣ma bar 岣nina says: Any person who has arrogance within him is considered as if he engaged in sexual intercourse with all of those with whom relations are forbidden, as it is written here: 鈥淓veryone who is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), and it is written there, at the end of the passage concerning forbidden sexual relationships: 鈥淔or all these abominations have the men of the land done鈥 (Leviticus 18:27).


注讜诇讗 讗诪专 讻讗讬诇讜 讘谞讛 讘诪讛 砖谞讗诪专 讞讚诇讜 诇讻诐 诪谉 讛讗讚诐 讗砖专 谞砖诪讛 讘讗驻讜 讻讬 讘诪讛 谞讞砖讘 讛讜讗 讗诇 转讬拽专讬 讘诪讛 讗诇讗 讘诪讛


Ulla says: Any person who has arrogance within him is considered as if he built a personal altar for idol worship, as it is stated: 鈥淐ease you from man, in whose nostrils there is breath, for how little [bammeh] is he to be accounted鈥 (Isaiah 2:22), referring to an arrogant person. Do not read the verse as it is written, bammeh, how little. Rather, read it as bama, altar.


诪讗讬 讬讚 诇讬讚 诇讗 讬谞拽讛 讗诪专 专讘 讻诇 讛讘讗 注诇 讗砖转 讗讬砖 讗驻讬诇讜 讛拽谞讛讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖诪讬诐 讜讗专抓 讻讗讘专讛诐 讗讘讬谞讜 讚讻转讬讘 讘讬讛 讛专讬诪转讬 讬讚讬 讗诇 讛壮 讗诇 注诇讬讜谉 拽谞讛 砖诪讬诐 讜讗专抓 诇讗 讬谞拽讛 诪讚讬谞讛 砖诇 讙讬讛谞诐


Having interpreted the phrase: 鈥淓veryone who is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), the Gemara interprets the continuation of the verse. What is the meaning of: 鈥淗and to hand, he shall not be unpunished鈥 (Proverbs 16:5)? Rav says: Anyone who engages in sexual intercourse with an adulteress, even if he were to have attributed possession of heaven and earth to the Holy One, Blessed be He, just as Abraham our forefather did, that it is written with regard to him: 鈥淚 have lifted up my hand to the Lord, God Most High, Maker of heaven and earth鈥 (Genesis 14:22), he will not be unpunished from the judgment of Gehenna. Abraham is described as one whose hands were lifted to declare the glory of God, yet this verse declares that even if one who engaged in forbidden sexual intercourse were to use his hands in the same way, still, due to his sin, the verse says: 鈥淗e shall not be unpunished.鈥


拽砖讬讗 诇讛讜 诇讚讘讬 专讘讬 砖讬诇讗 讛讗讬 讬讚 诇讬讚 诇讗 讬谞拽讛 讬讚讬 诪讬讘注讬 诇讬讛


This interpretation poses a difficulty to the Sages of the school of Rabbi Sheila: This phrase: 鈥淗and to hand, he shall not be unpunished,鈥 is not how the verse would present this idea. It should have stated: My hand, as that is the term employed in the verse with regard to Abraham.


讗诇讗 讗诪专讬 讚讘讬 专讘讬 砖讬诇讗 讗驻讬诇讜 拽讬讘诇 转讜专讛 讻诪砖讛 专讘讬谞讜 讚讻转讬讘 讘讬讛 诪讬诪讬谞讜 讗砖 讚转 诇诪讜 诇讗 讬谞拽讛 诪讚讬谞讛 砖诇 讙讬讛谞诐


Rather, the Sages of the school of Rabbi Sheila say: This teaches that even if one who engages in sexual intercourse with an adulteress had received the Torah from the hand of God like Moses our teacher did, that it is written with regard to him: 鈥淎t His right hand was a fiery law unto them鈥 (Deuteronomy 33:2), i.e., God gave the Torah from His right hand into the hand of Moses in order to give to the Jewish people, the sinner will not be unpunished from the judgment of Gehenna.


拽砖讬讗 诇讬讛 诇专讘讬 讬讜讞谞谉 讛讗讬 讬讚 诇讬讚 讬讚 诪讬讚 诪讬讘注讬讗 诇讬讛


This interpretation also poses a difficulty to Rabbi Yo岣nan: This phrase 鈥hand to hand鈥 is not how the verse would present this idea. It should have stated: Hand from hand, as that is the term employed in the verse with regard to Moses.


讗诇讗 讗诪专 专讘讬 讬讜讞谞谉


Rather Rabbi Yo岣nan says:


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讜讻诪讛 砖讬注讜专 住转讬专讛 讻讚讬 讟讜诪讗讛 讻讚讬 讘讬讗讛 讻讚讬 讛注专讗讛


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


讻讚讬 讛拽驻转 讚拽诇 讚讘专讬 专讘讬 讬砖诪注讗诇 专讘讬 讗诇讬注讝专 讗讜诪专 讻讚讬 诪讝讬讙转 讛讻讜住 专讘讬 讬讛讜砖注 讗讜诪专 讻讚讬 诇砖转讜转讜


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


讘谉 注讝讗讬 讗讜诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 专讘讬 注拽讬讘讗 讗讜诪专 讻讚讬 诇讙讜诪注讛 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讗讜诪专 讻讚讬 诇讙诪讜注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 专讘讬 讗诇注讝专 讘谉 讬专诪讬讛 讗讜诪专 讻讚讬 诇拽砖讜专 讙专讚讬 谞讬诪讗


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


讞谞讬谉 讘谉 驻谞讞住 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇转讜讱 驻讬讛 诇讬讟讜诇 拽讬住诐 驻诇讬诪讜 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇住诇 诇讬讟讜诇 讻讻专 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 讻讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐


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


讜讻诇 讛谞讬 诇诪讛 诇讬


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


爪专讬讻讬 讚讗讬 转谞讗 讻讚讬 讟讜诪讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讟讜诪讗转讛 讜讗专爪讜转讛 拽讗 诪砖诪注 诇谉 讻讚讬 讘讬讗讛


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


讜讗讬 转谞讗 讻讚讬 讘讬讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讙诪专 讘讬讗讛 拽讗 诪砖诪注 诇谉 讻讚讬 讛注专讗讛


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


讜讗讬 讗砖诪注讬谞谉 讻讚讬 讛注专讗讛 讛讜讛 讗诪讬谞讗 讻讚讬 讛注专讗讛 讜讗专爪讜转讛 拽讗 诪砖诪注 诇谉 讻讚讬 讟讜诪讗讛 讜讻诪讛 讻讚讬 [讛注专讗讛] 讻讚讬 讛拽驻转 讚拽诇


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


讜专诪讬谞讛讬 讜谞住转专讛 讜讻诪讛 砖讬注讜专 住转讬专讛 诇讗 砖诪注谞讜 讻砖讛讜讗 讗讜诪专 讜讛讬讗 谞讟诪讗讛 讛讜讬 讗讜诪专 讻讚讬 讟讜诪讗讛 讻讚讬 讘讬讗讛 讻讚讬 讛注专讗讛 讻讚讬 讞讝专转 讚拽诇 讚讘专讬 专讘讬 讗诇讬注讝专


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


专讘讬 讬讛讜砖注 讗讜诪专 讻讚讬 诪讝讬讙转 讛讻讜住 讘谉 注讝讗讬 讗讜诪专 讻讚讬 诇砖转讜转讜 专讘讬 注拽讬讘讗 讗讜诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讗讜诪专 讻讚讬 诇讙讜诪注讛


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


拽讗 住诇拽讗 讚注转讬谉 讛讬讬谞讜 讛拽驻转 讚拽诇 讛讬讬谞讜 讞讝专转 讚拽诇 讛转诐 讗诪专 专讘讬 讬砖诪注讗诇 讻讚讬 讛拽驻转 讚拽诇 讜驻诇讬讙 专讘讬 讗诇讬注讝专 注诇讬讛 讛讻讗 讗诪专 专讘讬 讗诇讬注讝专 讻讚讬 讞讝专转 讚拽诇


The Gemara now addresses several contradictions between this baraita and the one quoted earlier. The Gemara first comments: It might enter our mind to say that circling a palm tree is the same as the returning of a palm tree. The Gemara asks: There, in the first baraita, Rabbi Yishmael says it is equivalent to the time needed for circling a palm tree and Rabbi Eliezer disagreed with him, while here, in the second baraita, Rabbi Eliezer himself says it is equivalent to the time needed for the returning of a palm tree; doesn鈥檛 this contradict what he stated in the previous baraita?


讗诪专 讗讘讬讬 讛拽驻讛 讘专讙诇 讞讝专讛 讘专讜讞


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


讘注讬 专讘 讗砖讬 讞讝专讛 讘专讜讞 讻讬 讛讬讻讬 讚讗讝讬诇 讜讛讚专 讗转讬 讗讜 讚讬诇诪讗 讻讬 讛讬讻讬 讚讗讝讬诇 讜讗转讬 讜讛讚专 拽讗讬 讘讚讜讻转讬讛 转讬拽讜


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


讛转诐 讗诪专 专讘讬 讗诇讬注讝专 讻讚讬 诪讝讬讙转 讛讻讜住 讛讻讗 讻讚讬 讞讝专转 讚拽诇 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗


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


讛转诐 讗诪专 专讘讬 讬讛讜砖注 讻讚讬 诇砖转讜转讜 讛讻讗 讗诪专 讻讚讬 诪讝讬讙转 讛讻讜住 讗讬诪讗 讻讚讬 诇诪讝讜讙 讜诇砖转讜转 讜诇讬诪讗 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗 讗诐 讻谉 讛讬讬谞讜 专讘讬 讗诇讬注讝专


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


讛转诐 讗诪专 讘谉 注讝讗讬 讻讚讬 诇爪诇讜转 讘讬爪讛 讛讻讗 讗诪专 讻讚讬 诇砖转讜转讜 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗


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


讛转诐 讗诪专 专讘讬 注拽讬讘讗 讻讚讬 诇讙讜诪注讛 讛讻讗 讗诪专 讻讚讬 诇爪诇讜转 讘讬爪讛 讗讬诪讗 讻讚讬 诇爪诇讜转 讘讬爪讛 讜诇讙讜诪注讛 讜诇讬诪讗 讗讬讚讬 讜讗讬讚讬 讞讚 砖讬注讜专讗 讛讜讗 讗诐 讻谉 讛讬讬谞讜 讘谉 注讝讗讬


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


讛转诐 讗诪专 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讗 讻讚讬 诇讙诪讜注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 讛讻讗 讗诪专 讻讚讬 诇讙讜诪注讛 诇讚讘专讬讜 讚专讘讬 注拽讬讘讗 拽讗诪专 讚拽讗诪专 诪砖注专讬谉 讘爪诇讬讗讛 讜讘讙诪讬注讛 讗讬诪讗 砖讬注讜专 讙诪讬注讛 诇讞讜讚讛 讻讚讬 诇讙诪注 砖诇砖 讘讬爪讬诐 讝讜 讗讞专 讝讜 讚讛讬讬谞讜 爪诇讬讗讛 讜讙诪讬注讛:


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


专讘讬 讗诇注讝专 讘谉 讬专诪讬讛 讗讜诪专 讻讚讬 砖讬拽砖讜专 讙专讚讬 谞讬诪讗: 讘注讬 专讘 讗砖讬 讚诪专讞拽 讗讜 讚诪拽专讘 转讬拽讜:


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


讞谞讬谉 讘谉 驻谞讞住 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇转讜讱 驻讬讛 诇讬讟讜诇 拽讬住诐: 讘注讬 专讘 讗砖讬 讚诪讛讚拽 讗讜 讚诇讗 诪讛讚拽 转讬拽讜:


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


驻诇讬诪讜 讗讜诪专 讻讚讬 砖转讜砖讬讟 讬讚讛 诇住诇 诇讬讟讜诇 讻讻专: 讘注讬 专讘 讗砖讬 讚诪讛讚拽 讗讜 讚诇讗 诪讛讚拽 讘讞讚转讗 讗讜 讘注转讬拽讗 讘讞诪讬诪讗 讗讜 讘拽专讬专讗


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


讘讚讞讟讬 讗讜 讘讚砖注专讬 讘专讻讬讻讗 讗讜 讘讗拽讜砖讗 转讬拽讜


Is this speaking of a case where the loaf is made of wheat, which is slippery and takes longer to remove, or is this speaking of a case where the loaf is made of barley, which is easily removed? Is this speaking of a case where the loaf is soft, so that it may catch upon the side of the basket, or a case where the loaf is hard, where this is not a concern? The Gemara states: These questions shall stand unresolved.


讗诪专 专讘 讬爪讞拽 讘专 专讘 讬讜住祝 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讞讚 讜讗讞讚 讘注爪诪讜 砖讬注专 讜讛讗讬讻讗 讘谉 注讝讗讬 讚诇讗 谞住讬讘


The Gemara notes: Rav Yitz岣k bar Rav Yosef says that Rabbi Yo岣nan says: Each and every one of these Sages who presented an opinion with regard to the time needed for the initial stage of intercourse estimated based on himself, i.e., based on his own experience. The Gemara asks: But there is ben Azzai, who did not marry, so how could he estimate based on his own experience?


讗讬讘注讬转 讗讬诪讗 谞住讬讘 讜驻讬专砖 讛讜讛 讜讗讬讘注讬转 讗讬诪讗 诪专讘讬讛 砖诪讬注 诇讬讛 讜讗讬讘注讬转 讗讬诪讗 住讜讚 讛壮 诇讬专讗讬讜


The Gemara answers: If you wish, say that he was married and separated from his wife. And if you wish, say that he heard from his teacher. And if you wish, say his knowledge can be understood based on the verse: 鈥淭he counsel of the Lord is with them that fear Him鈥 (Psalms 25:14), teaching that those who fear God are privy to knowledge beyond their personal experience.


讚专砖 专讘 注讜讬专讗 讝诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讗诪讬 讜讝诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讗住讬 讻诇 讛讗讜讻诇 诇讞诐 讘诇讗 谞讟讬诇转 讬讚讬诐 讻讗讬诇讜 讘讗 注诇 讗砖讛 讝讜谞讛 砖谞讗诪专 讻讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐


搂 Having quoted an allusion from the verse: 鈥淔or on account of a harlot a man is brought to a loaf of bread鈥 (Proverbs 6:26), the Gemara offers another interpretation of that verse. Rav Avira interpreted a verse homiletically; there were times he said this interpretation in the name of Rabbi Ami and there were times he said it in the name of Rabbi Asi: Concerning anyone who eats bread without washing his hands, it is as if he engaged in sexual intercourse with a prostitute, as it is stated: 鈥淔or on account of a harlot a man is brought to a loaf of bread.鈥


讗诪专 专讘讗 讛讗讬 讘注讚 讗砖讛 讝讜谞讛 注讚 讻讻专 诇讞诐 讘注讚 讻讻专 诇讞诐 注讚 讗砖讛 讝讜谞讛 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛讘讗 注诇 讗砖讛 讝讜谞讛 诇住讜祝 诪讘拽砖 讻讻专 诇讞诐


Rava said: This phrase: 鈥淔or on account of a harlot a man is brought to a loaf of bread,鈥 is not how the verse would present this idea. It should have stated: 鈥淥n account of a loaf a man is brought to a harlot.鈥 Rather, Rava says the verse should be interpreted as follows: Anyone who engages in sexual intercourse with a harlot will eventually be reduced to poverty and beg people for a loaf of bread.


讗诪专 专讘讬 讝专讬拽讗 讗诪专 专讘讬 讗诇注讝专 讻诇 讛诪讝诇讝诇 讘谞讟讬诇转 讬讚讬诐 谞注拽专 诪谉 讛注讜诇诐 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 诪讬诐 专讗砖讜谞讬诐 爪专讬讱 砖讬讙讘讬讛 讬讚讬讜 诇诪注诇讛 诪讬诐 讗讞专讜谞讬诐 爪专讬讱 砖讬砖驻讬诇 讬讚讬讜 诇诪讟讛 转谞讬讗 谞诪讬 讛讻讬 讛谞讜讟诇 讬讚讬讜 爪专讬讱 砖讬讙讘讬讛 讬讚讬讜 诇诪注诇讛 砖诪讗 讬爪讗讜 讛诪讬诐 讞讜抓 诇驻专拽 讜讬讞讝专讜 讜讬讟诪讗讜 讗转 讛讬讚讬诐


The Gemara continues its discussion of washing hands. Rabbi Zerika says that Rabbi Elazar says: Anyone who treats the ritual of washing hands with contempt is uprooted from the world. Rav 岣yya bar Ashi says that Rav says: With regard to the first water, i.e., the water used when washing one鈥檚 hands before a meal, one must raise his hands upward after washing. With regard to the last water, i.e., the water used when washing one鈥檚 hands at the conclusion of the meal before reciting Grace after Meals, one must lower his hands downward. This distinction is also taught in a baraita (Tosefta, Yadayim 2:2): One who washes his hands before a meal must raise his hands upward after washing, lest the water advance past the joint onto the part of the hands that he was not required to wash, becoming impure, and then return to the area he had washed, rendering his hands ritually impure.


讗诪专 专讘讬 讗讘讛讜 讻诇 讛讗讜讻诇 驻转 讘诇讗 谞讬讙讜讘 讬讚讬诐 讻讗讬诇讜 讗讜讻诇 诇讞诐 讟诪讗 砖谞讗诪专 讜讬讗诪专 讛壮 讻讻讛 讬讗讻诇讜 讘谞讬 讬砖专讗诇 讗转 诇讞诪诐 讟诪讗 讜讙讜壮


Rabbi Abbahu says: Anyone who eats bread without wiping his hands dry after washing them causes the bread to become repulsive and is considered as if he were eating impure bread, since the verse refers to repulsive bread as impure bread, as it is stated: 鈥淎nd the Lord said: Even thus shall the children of Israel eat their bread unclean among the nations where I will drive them鈥 (Ezekiel 4:13). Eating bread with wet hands causes the bread to become repulsive. The verse deems eating in an uncouth manner, as did the gentiles among whom the Jewish people were exiled, as akin to eating ritually impure bread.


讜诪讗讬 讜讗砖转 讗讬砖 谞驻砖 讬拽专讛 转爪讜讚 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 讗讚诐 砖讬砖 讘讜 讙住讜转 讛专讜讞 诇讘住讜祝 谞讻砖诇 讘讗砖转 讗讬砖 砖谞讗诪专 讜讗砖转 讗讬砖 谞驻砖 讬拽专讛 转爪讜讚


搂 The Gemara now continues the interpretation of the above quoted verse: 鈥淔or on account of a harlot a man is brought to a loaf of bread鈥 (Proverbs 6:26). The Gemara asks: And what is the meaning of the continuation of the verse: 鈥淏ut the adulteress hunts for the precious life鈥? Rabbi 岣yya bar Abba says that Rabbi Yo岣nan says: Any person who has arrogance within him will eventually stumble by sinning with an adulteress, as it is stated: 鈥淏ut the adulteress hunts for the precious life,鈥 i.e., she sins with one who considers himself precious.


讗诪专 专讘讗 讛讗讬 谞驻砖 讬拽专讛 谞驻砖 讙讘讜讛讛 诪讬讘注讬 诇讬讛 讜注讜讚 讛讬讗 转爪讜讚 诪讬讘注讬 诇讬讛 讗诇讗 讗诪专 专讘讗 讻诇 讛讘讗 注诇 讗砖转 讗讬砖 讗驻讬诇讜 诇诪讚 转讜专讛 讚讻转讬讘 讘讛 讬拽专讛 讛讬讗 诪驻谞讬谞讬诐 诪讻讛谉 讙讚讜诇 砖谞讻谞住 诇驻谞讬 讜诇驻谞讬诐 讛讬讗 转爪讜讚谞讜 诇讚讬谞讛 砖诇 讙讬讛谞诐


Rava said: This phrase: 鈥淭he precious life,鈥 is not how the verse would present this idea. It should have stated: An arrogant life. And further, it should have stated: A precious life, she hunts for the adulteress, indicating that the precious soul will entrap the adulteress, and not vice versa, as the verse indicates as written. Rather, Rava says that the verse should be interpreted as follows: Anyone who engages in sexual intercourse with an adulteress, even if that man studied Torah, about which it is written: 鈥淪he is more precious than rubies [peninim]鈥 (Proverbs 3:15), which, based on its etymological connection with the Hebrew term for the Holy of Holies, lifnai velifnim, is interpreted by the Sages to mean that one who studies Torah is more precious than a High Priest, who enters the innermost sanctum, still, this transgression of adultery will entrap him into the judgment of Gehenna, and the Torah he studied will not be able to save him.


讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讻诇 讗讚诐 砖讬砖 讘讜 讙住讜转 讛专讜讞 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 转讜注讘转 讛壮 讻诇 讙讘讛 诇讘 讜讻转讬讘 讛转诐 讜诇讗 转讘讬讗 转讜注讘讛 讗诇 讘讬转讱


Rabbi Yo岣nan says in the name of Rabbi Shimon ben Yo岣i: Any person who has arrogance within him is considered as if he were an idol worshipper, as it is written here: 鈥淓veryone that is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), and it is written there concerning the destruction of idols: 鈥淎nd you shall not bring an abomination into your house鈥 (Deuteronomy 7:26).


讜专讘讬 讬讜讞谞谉 讚讬讚讬讛 讗诪专 讻讗讬诇讜 讻驻专 讘注讬拽专 砖谞讗诪专 讜专诐 诇讘讘讱 讜砖讻讞转 讗转 讛壮 讗诇讛讬讱 讜讙讜壮


And Rabbi Yo岣nan said his own statement: Any person who has arrogance within him is considered as if he has denied the core belief in God鈥檚 existence, as it is stated: 鈥淭hen your heart be lifted up, and you forget the Lord your God鈥 (Deuteronomy 8:14).


专讘讬 讞诪讗 讘专 讞谞讬谞讗 讗诪专 讻讗讬诇讜 讘讗 注诇 讻诇 讛注专讬讜转 讻转讬讘 讛讻讗 转讜注讘转 讛壮 讻诇 讙讘讛 诇讘 讜讻转讬讘 讛转诐 讻讬 讗转 讻诇 讛转讜注讘讜转 讛讗诇 讜讙讜壮


Rabbi 岣ma bar 岣nina says: Any person who has arrogance within him is considered as if he engaged in sexual intercourse with all of those with whom relations are forbidden, as it is written here: 鈥淓veryone who is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), and it is written there, at the end of the passage concerning forbidden sexual relationships: 鈥淔or all these abominations have the men of the land done鈥 (Leviticus 18:27).


注讜诇讗 讗诪专 讻讗讬诇讜 讘谞讛 讘诪讛 砖谞讗诪专 讞讚诇讜 诇讻诐 诪谉 讛讗讚诐 讗砖专 谞砖诪讛 讘讗驻讜 讻讬 讘诪讛 谞讞砖讘 讛讜讗 讗诇 转讬拽专讬 讘诪讛 讗诇讗 讘诪讛


Ulla says: Any person who has arrogance within him is considered as if he built a personal altar for idol worship, as it is stated: 鈥淐ease you from man, in whose nostrils there is breath, for how little [bammeh] is he to be accounted鈥 (Isaiah 2:22), referring to an arrogant person. Do not read the verse as it is written, bammeh, how little. Rather, read it as bama, altar.


诪讗讬 讬讚 诇讬讚 诇讗 讬谞拽讛 讗诪专 专讘 讻诇 讛讘讗 注诇 讗砖转 讗讬砖 讗驻讬诇讜 讛拽谞讛讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖诪讬诐 讜讗专抓 讻讗讘专讛诐 讗讘讬谞讜 讚讻转讬讘 讘讬讛 讛专讬诪转讬 讬讚讬 讗诇 讛壮 讗诇 注诇讬讜谉 拽谞讛 砖诪讬诐 讜讗专抓 诇讗 讬谞拽讛 诪讚讬谞讛 砖诇 讙讬讛谞诐


Having interpreted the phrase: 鈥淓veryone who is proud in heart is an abomination to the Lord鈥 (Proverbs 16:5), the Gemara interprets the continuation of the verse. What is the meaning of: 鈥淗and to hand, he shall not be unpunished鈥 (Proverbs 16:5)? Rav says: Anyone who engages in sexual intercourse with an adulteress, even if he were to have attributed possession of heaven and earth to the Holy One, Blessed be He, just as Abraham our forefather did, that it is written with regard to him: 鈥淚 have lifted up my hand to the Lord, God Most High, Maker of heaven and earth鈥 (Genesis 14:22), he will not be unpunished from the judgment of Gehenna. Abraham is described as one whose hands were lifted to declare the glory of God, yet this verse declares that even if one who engaged in forbidden sexual intercourse were to use his hands in the same way, still, due to his sin, the verse says: 鈥淗e shall not be unpunished.鈥


拽砖讬讗 诇讛讜 诇讚讘讬 专讘讬 砖讬诇讗 讛讗讬 讬讚 诇讬讚 诇讗 讬谞拽讛 讬讚讬 诪讬讘注讬 诇讬讛


This interpretation poses a difficulty to the Sages of the school of Rabbi Sheila: This phrase: 鈥淗and to hand, he shall not be unpunished,鈥 is not how the verse would present this idea. It should have stated: My hand, as that is the term employed in the verse with regard to Abraham.


讗诇讗 讗诪专讬 讚讘讬 专讘讬 砖讬诇讗 讗驻讬诇讜 拽讬讘诇 转讜专讛 讻诪砖讛 专讘讬谞讜 讚讻转讬讘 讘讬讛 诪讬诪讬谞讜 讗砖 讚转 诇诪讜 诇讗 讬谞拽讛 诪讚讬谞讛 砖诇 讙讬讛谞诐


Rather, the Sages of the school of Rabbi Sheila say: This teaches that even if one who engages in sexual intercourse with an adulteress had received the Torah from the hand of God like Moses our teacher did, that it is written with regard to him: 鈥淎t His right hand was a fiery law unto them鈥 (Deuteronomy 33:2), i.e., God gave the Torah from His right hand into the hand of Moses in order to give to the Jewish people, the sinner will not be unpunished from the judgment of Gehenna.


拽砖讬讗 诇讬讛 诇专讘讬 讬讜讞谞谉 讛讗讬 讬讚 诇讬讚 讬讚 诪讬讚 诪讬讘注讬讗 诇讬讛


This interpretation also poses a difficulty to Rabbi Yo岣nan: This phrase 鈥hand to hand鈥 is not how the verse would present this idea. It should have stated: Hand from hand, as that is the term employed in the verse with regard to Moses.


讗诇讗 讗诪专 专讘讬 讬讜讞谞谉


Rather Rabbi Yo岣nan says:


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