Today's Daf Yomi
May 10, 2023 | ืืดื ืืืืืจ ืชืฉืคืดื
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Masechet Sotah is sponsored by Ahava Leibtag in honor of Dr. Bryna Levy who helped her fall deep in love with learning.
Sotah 42
Today’s daf is sponsored by Lenny Levin in loving memory of Carol Robinson. “Carol was a vivacious, caring presence in our lives, whether near or far. Her aura lingers despite her passing. Her example will continue to inspire us to face our continuing life challenges with hope and courage.”ย
There are two more statements about the dangers of flattery and then a statement about four types of people who are not able to greet the divine presence and among them, those who flatter. The new chapter deals with the speech that the designated kohen gives to the people before going out to war, which needs to be in Hebrew only. There are two parts to the speech – one is to list who is exempt from war and the other is to encourage those who are going not to be fearful because God is with them. The Mishna brings examples comparing gentile nations that relied on humans, such as Goliath, to Israel who relies on God. The kohen who makes this speech is appointed, as is derived from the verses. The kohen’s speech begins with the words “Shema Yisrael,” literally, hear me Israel. But it is understood to be referring to the salvation of the Jews being dependent on saying shema twice a day. A braita establishes that the kohen’s speech split into two – part was said on the border of Israel and part just before beginning the war. The Gemara brings several drashot on the David and Goliath narrative. How did Goliath bring his own downfall? How was he trying to wear down the Jews? Why was he called “ish habeinayim“? The sages connect Orpah, Naomi’s daughter-in-law, and Harafa, Goliath’s mother, and claim they are the same person. How are the names extrapolated? The Amonites relied on Shovach who was also known as Shovach. Which was the real name and which was meant for extrapolating? Some other verses are brought in which there was a debate about how to extrapolate the verse, such as, if one is worried one should “yashchena” – does that means “yaschenu” distract oneself by thinking of other things or “yaschenu” talk it out.
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ืืืื ืืื ืืฉืขืจ ืื ืืื ืืฉื ืืขื ืคืงืืช ืืฉืื ืืจืืื ืื ืฉืืืื ืื ืื ื ืื ืืืชืคืฉ ืืช ืืจืืืื ืื ืืื ืืืืจ ืื ืืืฉืืื ืืชื ื ืคื ืืืืืจ ืื ืืจืืืื ืฉืงืจ ืืื ื ื ื ืคื ืื ืืืฉืืื ืืืืณ ืืืชืื ืืืชืคืฉ ืืจืืืื ืืืืืื ืื ืืฉืจืื
โAnd when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he laid hold on Jeremiah the prophet, saying: You shall fall to the Chaldeans. Then Jeremiah said: It is false; I shall not fall to the Chaldeansโ (Jeremiah 37:13โ14). And it is then written: โSo Irijah laid hold on Jeremiah, and brought him to the princesโ (Jeremiah 37:14). Irijah was the grandson of Hananiah, and Jeremiah was punished by falling into his hands because he had flattered his grandfather.
ืืืืจ ืจืื ืืืขืืจ ืื ืขืื ืฉืืฉ ืื ืื ืืคื ืืืืกื ืื ืื ืฉื ืืืจ ืื ืขืืช ืื ืฃ ืืืืื ืฉืื ืืืจืื ืืื ืงืืจืื ืื ืื ืืืืืื ืืื ืืืืืื ืืืืื ืืืขืื
And Rabbi Elazar says: Any congregation in which there is flattery is as repulsive as a menstruating woman, as it is stated: โFor a flattering congregation shall be desolate [galmud]โ (Job 15:34), and in the cities overseas they call a menstruating woman galmuda. What is the meaning of the word galmuda? It means separated [gemula] from her husband [mibbala].
ืืืืจ ืจืื ืืืขืืจ ืื ืขืื ืฉืืฉ ืื ืื ืืคื ืืกืืฃ ืืืื ืืชืื ืืื ืื ืขืืช ืื ืฃ ืืืืื ืืืชืื ืืชื ืืืืจืช ืืืืื ืื ืืื ืื ืืช ืืื ืืื ื ืฉืืืื ืืืืืืื ืืื ืืกืืจื ืืืืณ
And Rabbi Elazar says: Any congregation in which there is flattery is ultimately exiled. It is written here: โFor a flattering congregation shall be desolate [galmud]โ (Job 15:34), and it is written there: โThen you will say in your heart: Who has begotten me these, seeing I have been bereaved of my children, and am solitary [galmuda], an exile, and wandering?โ (Isaiah 49:21). The verse states: โAn exile,โ as an appositive to โgalmuda,โ indicating that they are the same.
ืืืจ ืจืื ืืจืืื ืืจ ืืื ืืจืืข ืืืชืืช ืืื ืืงืืืืช ืคื ื ืฉืืื ื ืืช ืืืฆืื ืืืช ืื ืืคืื ืืืช ืฉืงืจืื ืืืช ืืกืคืจื ืืฉืื ืืจืข
Rabbi Yirmeya bar Abba says: Four classes of people will not greet the Divine Presence: The class of cynics, and the class of flatterers, and the class of liars, and the class of slanderers.
ืืช ืืืฆืื ืืืชืื ืืฉื ืืื ืืช ืืฆืฆืื ืืช ืื ืืคืื ืืืชืื ืื ืื ืืคื ืื ืื ืฃ ืืืื ืืช ืฉืงืจืื ืืืชืื ืืืจ ืฉืงืจืื ืื ืืืื ืื ืื ืขืื ื
The proof for this statement is as follows: The class of cynics, as it is written: โHe draws His hand from cynicsโ (Hosea 7:5), i.e., God does not want to be in their presence; the class of flatterers, as it is written: โThat a flatterer cannot come before Himโ (Job 13:16); the class of liars, as it is written: โHe who speaks falsehood shall not dwell before My eyesโ (Psalms 101:7).
ืืช ืืกืคืจื ืืฉืื ืืจืข ืืืชืื ืื ืื ืื ืืคืฅ ืจืฉืข ืืชื ืื ืืืจื ืจืข ืฆืืืง ืืชื ืืณ ืื ืืืืจ ืืืืืจื ืจืข:
The class of slanderers will not greet the Divine Presence, as it is written: โFor You are not a god who has pleasure in wickedness, evil shall not sojourn with Youโ (Psalms 5:5), which means: You, the Lord, are righteous and evil shall not dwell with You in Your dwelling place. โEvilโ here is referring to slanderers, as is evident from the continuation of the chapter, which states: โFor there is no sincerity in their mouth; their inward part is a yawning gulf, their throat is an open tomb, they make smooth their tongueโ (Psalms 5:10).
ืืืจื ืขืื ืืื ื ืืืจืื
ืืฉืื ืืืืื ืืฉืขื ืฉืืืืจ ืื ืืขื ืืืฉืื ืืงืืืฉ ืืื ืืืืจ ืฉื ืืืจ ืืืื ืืงืจืืื ืื ืืืืืื ืื ืืฉ ืืืื ืื ืืื ืืฉืื ืืืืื ืืืืจ ืื ืืขื ืืืฉืื ืืงืืืฉ
MISHNA: With regard to the priest who was anointed for war, at the time that he would speak to the nation, he would speak to them in the sacred tongue, Hebrew, as it is stated: โAnd it shall be, when you draw near to the battle, that the priest shall approach and speak to the peopleโ (Deuteronomy 20:2). This priest identified in the verse is the priest anointed for war, the priest who is inaugurated specifically to serve this function. โAnd speak to the peopleโ; he addresses them in the sacred tongue, Hebrew.
ืืืืจ ืืืืื ืฉืืข ืืฉืจืื ืืืืณ ืขื ืืืืืืื ืืื ืขื ืืืืื ืื ืืืืื ืขื ืฉืืขืื ืืื ืฉืืขืื ืขื ืื ืืืื ืฉืื ืชืคืื ืืืื ืืจืืื ืขืืืื ืืื ืฉื ืืืจ ืืืงืื ืืื ืฉืื ืืฉืจ ื ืงืื ืืฉืืืช ืืืืืืงื ืืฉืืื ืืื ืืขืจืืืื ืืืืืฉื ืื ืืฉืื ืืืืืฉืื ืืื ืขืืื ืืืืืืื ืืืฉืงืื ืืืกืืื ืืื ืืืื ืืืืจืื ืืื ืืืฉื ืืืืืืื ืืจืื ืขืืจ ืืชืืจืื ืืฆื ืืืืื ืืืฉืืื ืฉืืจืื ืืืืณ ืขื ืืืืืืื ืืชื ืืืืืื ืฉืื ืชืคืื ืืืื ืืื ืืจืืืื ืขืืืื
The Torah dictates the priestโs address: โAnd he shall say to them: Hear Israel, you draw near today to battle against your enemies; let not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). The priest expounds: โAgainst your enemiesโ and not against your brothers. This is not a war of the tribe of Judah against Simon and not Simon against Benjamin, such that if you fall into their hands your brothers will have mercy on you, as it is stated with regard to a war between Judah and Israel: โAnd the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon donkeys, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samariaโ (IIย Chronicles 28:15). Rather, you are marching to war against your enemies, and if you fall into their hands, they will not have mercy on you.
ืื ืืจื ืืืืื ืื ืชืืจืื ืืื ืชืืคืื ืืืืณ ืื ืืจื ืืืืื ืืคื ื ืฆืืืช ืกืืกืื ืืฆืืฆืื ืืจืืืช ืื ืชืืจืื ืืคื ื ืืืคืช ืชืจืืกืื ืืฉืคืขืช ืืงืืืกืื ืื ืชืืคืื ืืงืื ืงืจื ืืช ืื ืชืขืจืฆื ืืคื ื ืงืื ืฆืืืืืช
The priest continues: โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). โLet not your heart faintโ due to the neighing of horses and the sharpening of the enemyโs swords. โFear notโ due to the knocking of shields [terisin] and the noise of their boots [calgassin]. โNor be alarmedโ by the sound of trumpets. โDo not be terrifiedโ due to the sound of shouts.
ืื ืืณ ืืืืืื ืืืื ืขืืื ืื ืืืื ืื ืฆืืื ื ืฉื ืืฉืจ ืืื ืืืชื ืืืื ืื ืฆืืื ื ืฉื ืืงืื ืคืืฉืชืื ืืื ืื ืฆืืื ื ืฉื ืืืืช ืื ืืื ืกืืคื ืืกืืฃ ื ืคื ืืืจื ืื ืคืื ืขืื ืื ื ืขืืื ืืื ืื ืฆืืื ื ืฉื ืฉืืื ืื ืืื ืกืืคื ืืกืืฃ ื ืคื ืืืจื ืื ืคืื ืขืื ืืืชื ืื ืืชื ืื ืื ืืณ ืืืืืื ืืืื ืขืืื ืืืืื ืืื ืืืืณ ืื ืืื ื ืืืจืื:
The priest explains why the soldiers need not be terrified. โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ (Deuteronomy 20:4). Remember that they come to war championed by flesh and blood, and you are coming championed by the Omnipresent. The Philistines came championed by Goliath. What was his end? In the end, he fell by the sword, and they fell with him (see Iย Samuel, chapter 17). The Ammonites came championed by Shobach. What was his end? In the end, he fell by the sword, and they fell with him (see IIย Samuel, chapter 10). But as for you, you are not so, reliant upon the strength of mortals: โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ; this verse is referring to the camp of the Ark of the Covenant that accompanies them out to war.
ืืืณ ืืื ืงืืืจ ืืื ืงืืืจ ืฉื ืืืจ ืืืืจ ืืืืื ืืืืจ ืืฉื ืืืืจ ืืืืืืื ืืขื ื ื ืืงืื ืื ืืืื ืืืฉืื ืืงืืืฉ ืืฃ ืืื ืืืฉืื ืืงืืืฉ
GEMARA: The Gemara clarifies an ambiguous point in the mishna: What is it saying when the mishna derives from the verse that the priest must address the people in Hebrew? The Gemara answers: This is what the mishna is saying: The ruling is derived from a verbal analogy, as it is stated here: โAnd speakโ (Deuteronomy 20:2), and there, concerning the giving of the Torah, it is stated: โMoses spoke and God answered him by a voiceโ (Exodus 19:19). Just as there, the voice spoke in the sacred tongue, so too here, the priest speaks in the sacred tongue.
ืชื ื ืจืื ื ืื ืืฉ ืืืื ืืืืจ ืื ืืขื ืืืื ืื ืืื ืฉืืจืฆื ืชืืืื ืืืืจ ืืืืจื ืืฉืืจืื ืื ืฉืืืจืื ืืืืื ื ืืฃ ืืื ืืืืื ื ืืืืื ืืื ืืืื ืืืืื ืืฉืืืจ ืื ืฉืืืจ ืฉืืฉ ืืืื ื ืขื ืืืื ืืฃ ืืื ืฉืืฉ ืืืื ื ืขื ืืืื
The Sages taught: โThe priest shall approach and speak to the peopleโ (Deuteronomy 20:2). One might have thought that any priest who would want to address the people may assume this role. To counter this idea, the verse states: โAnd the officers shall speakโ (Deuteronomy 20:5). Just as the officers described are those who have been appointed to discharge their responsibilities, so too, the priest described is one who has been appointed for this role. The Gemara asks: But if so, why not say that the High Priest should deliver this address, as he is also appointed? The Gemara replies: The appointed priest must be similar to an appointed officer. Just as an officer is one who has someone else, i.e., a judge, with greater authority appointed above him, so too, the priest described must be one who has someone else, i.e., the High Priest, appointed above him.
ืืื ืืืื ื ืื ืืืืื ืืื ืขื ืืืื ืืขืืืืชื ืงืืืจ ืืืืื ืกืื ืกืื ืืื ืืืื ื ืืื ืืชื ืื ืืืจ ืจืื ืื ืื ื ืกืื ืืืื ืื ืืื ืกืื ืืืื ื ืฉืื ืืืจืข ืื ืคืกืื ืืืื ืืืื ื ืื ืก ืืืฉืืฉ ืชืืชืื:
The Gemara rejects this answer: The High Priest also meets this qualification, as there is the king above him, and therefore, the High Priest should deliver the address. The Gemara clarifies: The caveat that one must have someone appointed above him is saying someone above him in his function. That there is a king is irrelevant to the station of the High Priest, who ranks highest in the priesthood. The Gemara suggests: Then say it may be the deputy High Priest, who is second to the High Priest; he should deliver the address. The Gemara answers: The deputy is not an appointed office, as this position has no particular function other than being a ready substitute for the High Priest. As it is taught in a baraita: Rabbi แธคanina, the deputy High Priest, says: To what end is the deputy appointed? It is merely for the possibility that if some disqualification befalls the High Priest, the deputy steps in and serves in his stead. However, the deputy has no specific role of his own.
ืืืืจ ืืืืื ืฉืืข ืืฉืจืื: ืืื ืฉื ื ืฉืืข ืืฉืจืื ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืฉืืขืื ืื ืืืื ืืืจ ืืื ืืงืืืฉ ืืจืื ืืื ืืืฉืจืื ืืคืืื ืื ืงืืืืชื ืืื ืงืจืืืช ืฉืืข ืฉืืจืืช ืืขืจืืืช ืื ืืชื ื ืืกืจืื ืืืื:
ยง The Torah says about the priest anointed for war: โAnd he shall say to them: Hear Israelโ (Deuteronomy 20:3). The Gemara asks: What is different in this setting that necessitates the usage of the phrase: โHear Israelโ? Rabbi Yoแธฅanan said in the name of Rabbi Shimon ben Yoแธฅai: The Holy One, Blessed be He, said to the Jewish people: Even if you have not fulfilled any mitzva except reciting Shema of the morning and the evening, you will not be delivered into the hands of your enemies. As an allusion to this promise, the priestโs address borrows the phrase โHear Israel,โ a phrase most familiar from the beginning of the recitation of Shema.
ืื ืืจื ืืืืื ืื ืชืืจืื ืืืณ: ืชื ื ืจืื ื ืคืขืืืื ืืืืจ ืขืื ืืืช ืืกืคืจ ืืืืช ืืืืืื ืืกืคืจ ืื ืืื ืืืืจ
With respect to the mishnaโs comments about the verse: โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3), the Sages taught (Tosefta 7:18): The priest speaks with them twice, one time when they are gathered for war at the border, and one time when they are on the battlefield itself. When they are at the border, what does he say?
ืฉืืขื ืืืจื ืืขืจืื ืืืืืื ืืืืจื ืืืืืื ืื ืืื ืืืืจ ืื ืืจื ืืืืื ืื ืชืืจืื ืืื ืชืืคืื ืืื ืชืขืจืฆื ืื ืื ืืจืืขื ืืืจืื ืฉืืืืืช ืืขืืื ืขืืฉืื ืืืืคืื ืืืจืืขืื ืฆืืืืื ืืจืืืกืื:
Hear my words, the regulations of war, and consider who is fit to participate in the battle. And return home, all of you who are exempt from combat. What does he say on the battlefield? โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). These four cautions correspond to four actions done by the nations of the world: They clash their weapons, and they blast horns, they shout, and they trample heavily with their horses to frighten their adversaries.
ืคืืฉืชืื ืืื ืื ืฆืืื ื ืฉื ืืืืช ืืืณ: ืืืืช ืืืจ ืจืื ืืืื ื ืฉืขืื ืืืืืื ืคื ืื ืืคื ื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืจื ืืื ืืืฉ ืืืจื ืืื ืืืื ืืืฉ ืืื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืณ ืืืฉ ืืืืื ืืืจ ืืงืืืฉ ืืจืื ืืื ืืจืื ื ืืคืืื ืขื ืื ืื ืืืฉ ืฉื ืืืจ ืืืื ืื ืืืฉ ืืคืจืชื ืืื
The mishna recorded the particulars of the priestโs address: The Philistines came championed by Goliath. The Gemara describes the battle between David and Goliath. What is implied by the name Goliath? Rabbi Yoแธฅanan says: The verse indicates that he stood before the Holy One, Blessed be He, with brazenness [gilui panim], as it is stated: โChoose yourselves a man [ish], and let him come down to meโ (Iย Samuel 17:8), and man [ish] is referring to none other than the Holy One, Blessed be He, as it is stated: โThe Lord is a man [ish] of warโ (Exodus 15:3). The Holy One, Blessed be He, said: I will hereby fell him by the son of a man [ben ish], as it is stated: โNow David was the son of that man [ben ish] of Ephrathโ (Iย Samuel 17:12).
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืืจ ืืฉืืฉื ืืงืืืืช ืืืื ืคืื ืืืืชื ืจืฉืข ืืื ืืจื ืืื ืืืฉ ืืืจื ืืื ืืืืื ืื ืืืื ืืืืื ืืชื ืืืื ื ืืืืณ ืืืืื ืืงืืืจ ืืื ืืืื ืืืื ืื ืื ืื ืืชื ืื ืืื ืืืงืืืช ืืื ื ืื ืืืจ ืืื ืืชื ืื ืืื ืืืจื ืืืื ืืช ืืืืืืื ืืืจ ืืืจ ืืื ืืื ืื ืื ืืืื ืืฉื ืืณ ืฆืืืืช ืืืื (ืืฉืจืื) ืืขืจืืืช ืืฉืจืื ืืฉืจ ืืจืคืช
Rabbi Yoแธฅanan said in the name of Rabbi Meir: In three instances, his own mouth ensnared that wicked one and unwittingly foretold his own downfall. One time he said: โChoose yourselves a man, and let him come down to me,โ describing himself at the bottom. And another time, he said: โIf he is able to fight with me and kill me then will we be your servants; but if I prevail against him, and kill him, then shall you be our servants, and serve usโ (Iย Samuel 17:9). There, he supposed that his opponent would defeat him, before supposing that he, Goliath, would be victorious. Finally, the other time was when he said to David (Iย Samuel 17:43): โAm I a dog, that you come to me with staves?โ The Gemara asks: But didnโt David also speak in this manner? David also said to him: โYou come to me with a sword, and with a spear, and with a javelinโ (Iย Samuel 17:45). The Gemara answers: David then said to him, immediately afterward: โBut I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have tauntedโ (Iย Samuel 17:45).
ืืืืฉ ืืคืืฉืชื ืืฉืื ืืืขืจื ืืืจ ืจืื ืืืื ื ืืื ืืืืื ืืงืจืืืช ืฉืืข ืฉืืจืืช ืืขืจืืืช ืืืชืืฆื ืืจืืขืื ืืื ืืืจ ืจืื ืืืื ื ืื ืื ืืจืืขืื ืืื ืฉื ืชื ื ืืื ืชืืจื
The verse says: โAnd the Philistine drew near morning and eveningโ (Iย Samuel 17:16). Rabbi Yoแธฅanan says: He did this specifically in order to prevent them from completing the recitation of Shema in the required times of morning and evening. โAnd Goliath presented himself forty daysโ (Iย Samuel 17:16). Rabbi Yoแธฅanan says: These days correspond to the forty days over which the Torah was given, as he wanted to do away with it.
ืืืฆื ืืืฉ ืืืื ืื ืืืื ืืช ืคืืฉืชืื ืืืืณ ืืื ืืื ืื ืืืจ ืจื ืฉืืืื ื ืืื ืืื ืืฉืืืื ืืืจ ืืื ืื ื ืฉืืืืื ืืื ืจืื ืฉืืื ืืืจ ืฉืืื ืขืฉืื ืืื ืื ืจืื ืืืื ื ืืืจ ืืจ ืืื ืคืคื ืืืื ื ืื ืื
The verse introduces Goliath: โAnd a champion [ish habeinayim] went out from the camp of the Philistines, named Goliathโ (Iย Samuel 17:4). The Gemara asks: What is indicated by the term beinayim? Rav said: The word is related to the root beit, nun, heh, meaning build, and means that he is built [muvneh] perfectly and free of any blemish. And Shmuel said: The word is related to the word bein, meaning between, and means that he was the middle [beinoni] among his brothers. A Sage from the school of Rabbi Sheila said: The word is related to the root beit, nun, heh, meaning build, and means that he was made strong as a building [binyan]. Rabbi Yoแธฅanan said: The word is related to the word bein, meaning between, and means that he was born from among many, as follows: He was the son of one hundred fathers [pappi] and one dog [nanai], as his mother engaged in sexual intercourse with one hundred men and a dog, and he was fathered from among them.
ืืืืืช ืฉืื ืืืช ืชื ื ืจื ืืืกืฃ ืฉืืื ืืฉืื ืืช ืืื ืืืช ืืชืื ืืขืจืืช ืืงืจืื ื ืืขืจืืืช ืชื ื ืจื ืืืกืฃ ืฉืืื ืืขืจื ืืืื
The verse recounts that he was โnamed Goliath, of Gathโ (Iย Samuel 17:4). Rav Yosef taught: This is because everyone would thresh his mother by cohabiting with her like people do in a winepress [gat], where everyone tramples. It is written that Goliath came from โthe caves [meโarot] of the Philistinesโ (Iย Samuel 17:23), but we read, according to the Masoretic text: He came from among โthe ranks [maโarkhot] of the Philistines.โ What is meant by the written term meโarot? Rav Yosef taught: The word is related to the word heโera, meaning penetrated, and implies that everyone penetrated [heโeru], i.e., engaged in sexual intercourse with, his mother.
ืืชืื ืืจืคื ืืืชืื ืขืจืคื ืจื ืืฉืืืื ืื ืืืจ ืืจืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืขืจืคื ืฉืืื ืขืืจืคืื ืืืชื ืืืืจืื ืืื ืืืจ ืขืจืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืืจืคื ืฉืืื ืืฉืื ืืืชื ืืืจืืคืืช ืืื ืืื ืืืืจ ืืชืงื ืืืฉื ืืชืคืจืฉ ืืืกื ืขื ืคื ื ืืืืจ ืืชืฉืื ืขืืื ืืจืคืืช ืืื ืืขืืช ืืืื ืืืื ืื ืชืืชืืฉ ืืช ืืืืื ืืืืชืฉ ืืชืื ืืจืืคืืช ืืขืื
It is written that Goliathโs mother was: โHarafaโ (IIย Samuel 21:16), and in another place it is written: โOrpahโ (Ruth 1:4), and the Gemara will soon explain that this was the same woman. Rav and Shmuel engaged in a dispute concerning this matter. One of them said: Her name was Harafa, and why is she called by the name Orpah? It is because everyone came at her from behind [orfin] her, i.e., sodomized her. And one of them said: Her name was Orpah, and why is she called by the name Harafa? It is because everyone threshed her like groats [harifot], i.e., engaged in sexual intercourse with her, and so it says that this word means groats: โAnd the woman took and spread the covering over the wellโs mouth, and strewed groats [harifot] thereonโ (IIย Samuel 17:19). And if you wish, you can say from here: โThough you should crush a fool in a mortar with a pestle among groats [harifot], yet will not his foolishness depart from himโ (Proverbs 27:22).
ืืืช ืืจืืขืช ืืื ืืืื ืืืจืคื ืืืช ืืืคืื ืืื ืืื ืืืื ืขืืืื ืืื ื ืื ืื ืืืจ ืจื ืืกืื ืกืฃ ืืืืื ืืืืช ืืืฉืื ืื ืื
The Gemara continues its discussion of the battle of David and Goliath. โThese four were born to Harafa in Gath; and they fell by the hand of David, and by the hand of his servantsโ (II Samuel 21:22). The Gemara asks: What are the names of the four siblings mentioned here? Rav แธคisda said: They are Saph, and Madon, Goliath, and Ishbi in Nob (see IIย Samuel 21:16โ20).
ืืืคืื ืืื ืืื ืืืื ืขืืืื ืืืชืื ืืชืฉืง ืขืจืคื ืืืืืชื ืืจืืช ืืืงื ืื ืืืจ ืจืื ืืฆืืง ืืืจ ืืงืืืฉ ืืจืื ืืื ืืืืื ืื ื ืื ืฉืืงื ืืืคืื ืืื ืื ื ืืืืืงื ืืจืฉ ืจืื ืืฉืืจ ืืจืืข ืืืขืืช ืฉืืืจืืื ืขืจืคื ืขื ืืืืชื ืืืชื ืืืฆืื ืืื ื ืืจืืขื ืืืืจืื ืฉื ืืืจ ืืชืฉื ื ืงืืื ืืชืืืื ื ืขืื
It says: โAnd they fell into the hands of David and his servants.โ Why? It is because of the acts of their forebears, as it is written: โAnd Orpah kissed her mother-in-law, and Ruth cleaved to herโ (Ruth 1:14). Rabbi Yitzแธฅak says: The Holy One, Blessed be He, said: The children of the one who kissed, referring to the four giants descended from Orpah, will come and fall into the hand of the children of the one who cleaved, referring to David, who was descended from Ruth. Rava taught: As a reward for the four tears that Orpah shed in sadness over her mother-in-law, she merited four mighty warriors descended from her, as it is stated: โAnd they lifted up their voice and wept againโ (Ruth 1:14).
ืืชืื ืืฅ ืื ืืชื ืืงืจืื ื ืขืฅ ืื ืืชื ืืืจ ืจืื ืืืขืืจ ืขืืืื ืื ืืืืขื ื ืืืฆื ืฉืืื ืฉื ืืืชื ืจืฉืข ืืืื ืฉืืกืืจ ืืกืคืจ ืืฉืืื ืฉื ืจืฉืขืื ืืื ืืคืชื ืืื ืืื ืืืืืืขื ืฉืืืื ืืืื:
It is written about Goliath: โAnd the half [แธฅetz] of his spear was like a weaverโs beamโ (Iย Samuel 17:7), and we read, according to the Masoretic tradition: โAnd the shaft [etz] of his spear.โ Rabbi Elazar says: The written version of the text demonstrates that we have not yet reached half [แธฅetzi] of the praise of that wicked man. Only half of his spear was as long as a weaverโs beam, but the Masoretic reading offers a less impressive description. It is learned from here that it is prohibited to relate the praise of wicked people. The Gemara asks: If so, then the verse should not begin by praising him at all. The Gemara answers: It was necessary in this case in order to relate the praise of David, who defeated Goliath.
ืื ื ืขืืื ืืื ืื ืฆืืื ื ืฉื ืฉืืื ืืืณ: ืืชืื ืฉืืื ืืืชืื ืฉืืคื ืจื ืืฉืืืื ืื ืืืจ ืฉืืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืฉืืื ืฉืขืฉืื ืืฉืืื ืืื ืืืจ ืฉืืื ืฉืื ืืืื ื ืงืจื ืฉืื ืฉืืคื ืฉืื ืืจืืื ืืืชื ื ืฉืคื ืืคื ืื ืืงืืชืื
ยง According to the mishna, the priest would say: The Ammonites came championed by Shobach (see IIย Samuel, chapter 10). In one account, his name is written: โShobachโ (IIย Samuel 10:18), and in another place it is written: โShophachโ (Iย Chronicles 19:18). Rav and Shmuel engaged in a dispute concerning this matter. One of them said: His name was Shophach, and why is he called by the name Shobach? It is because he was built like a dovecote [shovakh], as he was exceptionally tall. And one of them said: His name was Shobach, and why is he called by the name Shophach? It is because anyone who would see him would become terrified and his courage would be spilled [nishpakh] before him like water from a jug.
ืืฉืคืชื ืืงืืจ ืคืชืื ืืื ืืืืจืื ืจื ืืฉืืืื ืืืืจื ืื ืจืื ืืื ืืจืื ืืกื ืื ืืืจ ืืฉืขื ืฉืืืจืงืื ืืฅ ืขืืฉืื ืืฉืคืชืืช ืืฉืคืชืืช ืฉื ืืืืื ืืฉืื ืชืืืจ ืฉืืืื ืื ืืงืจื ืชืืืื ืืืืจ ืืื ืืืืจืื ืืื ืืืจ ืืฉืขื ืฉืขืืฉืื ืฆืืจืืืื ืขืืฉืื ืืฉืคืชืืช ืืฉืคืชืืช ืฉื ืืื ืืฉืื ืชืืืจ ืืคื ื ืฉืืืื ืืขืืื ืื ืชืืืื ืืืืจ ืืื ืืืืจืื
The Gemara records a dispute concerning the enemy forces of Nebuchadnezzar. The prophet states: โTheir quiver [ashpato] is an open sepulcher, they are all mighty menโ (Jeremiah 5:16). Rav and Shmuel, and some say Rabbi Ami and Rabbi Asi, engaged in a dispute concerning the implication of the verse. One of them said: When they shoot an arrow, they produce heaps and heaps [ashpatot ashpatot] of corpses. And lest you say that they are skilled in the arts of battle but they are not particularly strong, the verse states: โThey are all mighty men.โ And one of them said: When they perform their needs, i.e., relieve themselves, they produce heaps and heaps [ashpatot ashpatot] of excrement, which indicates they eat heartily, like mighty men. And lest you say it is because they are ill in their intestines, the verse states: โThey are all mighty menโ and are not ill.
ืืืจ ืจื ืืจื ืฉืืข ืืื ื ืืื ืืื ืื ืคืืฉ ืืืืืื ืืืื ืืขืืื ืืื ืืืื ื ืคืงื ืืื ื ืืืืจื ืื ืคืฉืื
Rav Mari said: Learn from this exchange that if there is one whose excrement is abundant, he is ill in his intestines. The Gemara asks: What difference is there whether or not he is ill in his intestines? The Gemara answers: It is so that one who suffers these symptoms will tend to himself medically.
ืืืื ืืื ืืืฉ ืืฉืื ื ืจืื ืืื ืืจืื ืืกื ืื ืืืจ ืืฉืื ื ืืืขืชื ืืื ืืืจ ืืฉืืื ื ืืืืจืื:
In a similar vein, one is urged to relieve his distress. The verse states: โIf there is a care in the heart of a man, let him bend it [yashแธฅena]โ (Proverbs 12:25). Rabbi Ami and Rabbi Asi dispute the verseโs meaning. One said: He should force it [yasแธฅena] out of his mind. He should remove his worries from his thoughts. And one said: It means he should tell [yesiแธฅena] his troubles to others, which will relieve his anxiety.
ืืืชื ืื ืืชื ืื ืืืณ: ืืื ืื ืืื ืืคื ื ืฉืืฉื ืืื ืืื ืืื
The mishna recounts the priestโs address: But you are not like them, because, as the verse states: โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ (Deuteronomy 20:4). And why does the verse elaborate so much in spelling out the nature of Godโs attendance in battle? It is because the ineffable name of God and all of His appellations that are written on the tablets
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Sotah 42
The William Davidson Talmud | Powered by Sefaria
ืืืื ืืื ืืฉืขืจ ืื ืืื ืืฉื ืืขื ืคืงืืช ืืฉืื ืืจืืื ืื ืฉืืืื ืื ืื ื ืื ืืืชืคืฉ ืืช ืืจืืืื ืื ืืื ืืืืจ ืื ืืืฉืืื ืืชื ื ืคื ืืืืืจ ืื ืืจืืืื ืฉืงืจ ืืื ื ื ื ืคื ืื ืืืฉืืื ืืืืณ ืืืชืื ืืืชืคืฉ ืืจืืืื ืืืืืื ืื ืืฉืจืื
โAnd when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah, the son of Shelemiah, the son of Hananiah; and he laid hold on Jeremiah the prophet, saying: You shall fall to the Chaldeans. Then Jeremiah said: It is false; I shall not fall to the Chaldeansโ (Jeremiah 37:13โ14). And it is then written: โSo Irijah laid hold on Jeremiah, and brought him to the princesโ (Jeremiah 37:14). Irijah was the grandson of Hananiah, and Jeremiah was punished by falling into his hands because he had flattered his grandfather.
ืืืืจ ืจืื ืืืขืืจ ืื ืขืื ืฉืืฉ ืื ืื ืืคื ืืืืกื ืื ืื ืฉื ืืืจ ืื ืขืืช ืื ืฃ ืืืืื ืฉืื ืืืจืื ืืื ืงืืจืื ืื ืื ืืืืืื ืืื ืืืืืื ืืืืื ืืืขืื
And Rabbi Elazar says: Any congregation in which there is flattery is as repulsive as a menstruating woman, as it is stated: โFor a flattering congregation shall be desolate [galmud]โ (Job 15:34), and in the cities overseas they call a menstruating woman galmuda. What is the meaning of the word galmuda? It means separated [gemula] from her husband [mibbala].
ืืืืจ ืจืื ืืืขืืจ ืื ืขืื ืฉืืฉ ืื ืื ืืคื ืืกืืฃ ืืืื ืืชืื ืืื ืื ืขืืช ืื ืฃ ืืืืื ืืืชืื ืืชื ืืืืจืช ืืืืื ืื ืืื ืื ืืช ืืื ืืื ื ืฉืืืื ืืืืืืื ืืื ืืกืืจื ืืืืณ
And Rabbi Elazar says: Any congregation in which there is flattery is ultimately exiled. It is written here: โFor a flattering congregation shall be desolate [galmud]โ (Job 15:34), and it is written there: โThen you will say in your heart: Who has begotten me these, seeing I have been bereaved of my children, and am solitary [galmuda], an exile, and wandering?โ (Isaiah 49:21). The verse states: โAn exile,โ as an appositive to โgalmuda,โ indicating that they are the same.
ืืืจ ืจืื ืืจืืื ืืจ ืืื ืืจืืข ืืืชืืช ืืื ืืงืืืืช ืคื ื ืฉืืื ื ืืช ืืืฆืื ืืืช ืื ืืคืื ืืืช ืฉืงืจืื ืืืช ืืกืคืจื ืืฉืื ืืจืข
Rabbi Yirmeya bar Abba says: Four classes of people will not greet the Divine Presence: The class of cynics, and the class of flatterers, and the class of liars, and the class of slanderers.
ืืช ืืืฆืื ืืืชืื ืืฉื ืืื ืืช ืืฆืฆืื ืืช ืื ืืคืื ืืืชืื ืื ืื ืืคื ืื ืื ืฃ ืืืื ืืช ืฉืงืจืื ืืืชืื ืืืจ ืฉืงืจืื ืื ืืืื ืื ืื ืขืื ื
The proof for this statement is as follows: The class of cynics, as it is written: โHe draws His hand from cynicsโ (Hosea 7:5), i.e., God does not want to be in their presence; the class of flatterers, as it is written: โThat a flatterer cannot come before Himโ (Job 13:16); the class of liars, as it is written: โHe who speaks falsehood shall not dwell before My eyesโ (Psalms 101:7).
ืืช ืืกืคืจื ืืฉืื ืืจืข ืืืชืื ืื ืื ืื ืืคืฅ ืจืฉืข ืืชื ืื ืืืจื ืจืข ืฆืืืง ืืชื ืืณ ืื ืืืืจ ืืืืืจื ืจืข:
The class of slanderers will not greet the Divine Presence, as it is written: โFor You are not a god who has pleasure in wickedness, evil shall not sojourn with Youโ (Psalms 5:5), which means: You, the Lord, are righteous and evil shall not dwell with You in Your dwelling place. โEvilโ here is referring to slanderers, as is evident from the continuation of the chapter, which states: โFor there is no sincerity in their mouth; their inward part is a yawning gulf, their throat is an open tomb, they make smooth their tongueโ (Psalms 5:10).
ืืืจื ืขืื ืืื ื ืืืจืื
ืืฉืื ืืืืื ืืฉืขื ืฉืืืืจ ืื ืืขื ืืืฉืื ืืงืืืฉ ืืื ืืืืจ ืฉื ืืืจ ืืืื ืืงืจืืื ืื ืืืืืื ืื ืืฉ ืืืื ืื ืืื ืืฉืื ืืืืื ืืืืจ ืื ืืขื ืืืฉืื ืืงืืืฉ
MISHNA: With regard to the priest who was anointed for war, at the time that he would speak to the nation, he would speak to them in the sacred tongue, Hebrew, as it is stated: โAnd it shall be, when you draw near to the battle, that the priest shall approach and speak to the peopleโ (Deuteronomy 20:2). This priest identified in the verse is the priest anointed for war, the priest who is inaugurated specifically to serve this function. โAnd speak to the peopleโ; he addresses them in the sacred tongue, Hebrew.
ืืืืจ ืืืืื ืฉืืข ืืฉืจืื ืืืืณ ืขื ืืืืืืื ืืื ืขื ืืืืื ืื ืืืืื ืขื ืฉืืขืื ืืื ืฉืืขืื ืขื ืื ืืืื ืฉืื ืชืคืื ืืืื ืืจืืื ืขืืืื ืืื ืฉื ืืืจ ืืืงืื ืืื ืฉืื ืืฉืจ ื ืงืื ืืฉืืืช ืืืืืืงื ืืฉืืื ืืื ืืขืจืืืื ืืืืืฉื ืื ืืฉืื ืืืืืฉืื ืืื ืขืืื ืืืืืืื ืืืฉืงืื ืืืกืืื ืืื ืืืื ืืืืจืื ืืื ืืืฉื ืืืืืืื ืืจืื ืขืืจ ืืชืืจืื ืืฆื ืืืืื ืืืฉืืื ืฉืืจืื ืืืืณ ืขื ืืืืืืื ืืชื ืืืืืื ืฉืื ืชืคืื ืืืื ืืื ืืจืืืื ืขืืืื
The Torah dictates the priestโs address: โAnd he shall say to them: Hear Israel, you draw near today to battle against your enemies; let not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). The priest expounds: โAgainst your enemiesโ and not against your brothers. This is not a war of the tribe of Judah against Simon and not Simon against Benjamin, such that if you fall into their hands your brothers will have mercy on you, as it is stated with regard to a war between Judah and Israel: โAnd the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon donkeys, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samariaโ (IIย Chronicles 28:15). Rather, you are marching to war against your enemies, and if you fall into their hands, they will not have mercy on you.
ืื ืืจื ืืืืื ืื ืชืืจืื ืืื ืชืืคืื ืืืืณ ืื ืืจื ืืืืื ืืคื ื ืฆืืืช ืกืืกืื ืืฆืืฆืื ืืจืืืช ืื ืชืืจืื ืืคื ื ืืืคืช ืชืจืืกืื ืืฉืคืขืช ืืงืืืกืื ืื ืชืืคืื ืืงืื ืงืจื ืืช ืื ืชืขืจืฆื ืืคื ื ืงืื ืฆืืืืืช
The priest continues: โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). โLet not your heart faintโ due to the neighing of horses and the sharpening of the enemyโs swords. โFear notโ due to the knocking of shields [terisin] and the noise of their boots [calgassin]. โNor be alarmedโ by the sound of trumpets. โDo not be terrifiedโ due to the sound of shouts.
ืื ืืณ ืืืืืื ืืืื ืขืืื ืื ืืืื ืื ืฆืืื ื ืฉื ืืฉืจ ืืื ืืืชื ืืืื ืื ืฆืืื ื ืฉื ืืงืื ืคืืฉืชืื ืืื ืื ืฆืืื ื ืฉื ืืืืช ืื ืืื ืกืืคื ืืกืืฃ ื ืคื ืืืจื ืื ืคืื ืขืื ืื ื ืขืืื ืืื ืื ืฆืืื ื ืฉื ืฉืืื ืื ืืื ืกืืคื ืืกืืฃ ื ืคื ืืืจื ืื ืคืื ืขืื ืืืชื ืื ืืชื ืื ืื ืืณ ืืืืืื ืืืื ืขืืื ืืืืื ืืื ืืืืณ ืื ืืื ื ืืืจืื:
The priest explains why the soldiers need not be terrified. โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ (Deuteronomy 20:4). Remember that they come to war championed by flesh and blood, and you are coming championed by the Omnipresent. The Philistines came championed by Goliath. What was his end? In the end, he fell by the sword, and they fell with him (see Iย Samuel, chapter 17). The Ammonites came championed by Shobach. What was his end? In the end, he fell by the sword, and they fell with him (see IIย Samuel, chapter 10). But as for you, you are not so, reliant upon the strength of mortals: โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ; this verse is referring to the camp of the Ark of the Covenant that accompanies them out to war.
ืืืณ ืืื ืงืืืจ ืืื ืงืืืจ ืฉื ืืืจ ืืืืจ ืืืืื ืืืืจ ืืฉื ืืืืจ ืืืืืืื ืืขื ื ื ืืงืื ืื ืืืื ืืืฉืื ืืงืืืฉ ืืฃ ืืื ืืืฉืื ืืงืืืฉ
GEMARA: The Gemara clarifies an ambiguous point in the mishna: What is it saying when the mishna derives from the verse that the priest must address the people in Hebrew? The Gemara answers: This is what the mishna is saying: The ruling is derived from a verbal analogy, as it is stated here: โAnd speakโ (Deuteronomy 20:2), and there, concerning the giving of the Torah, it is stated: โMoses spoke and God answered him by a voiceโ (Exodus 19:19). Just as there, the voice spoke in the sacred tongue, so too here, the priest speaks in the sacred tongue.
ืชื ื ืจืื ื ืื ืืฉ ืืืื ืืืืจ ืื ืืขื ืืืื ืื ืืื ืฉืืจืฆื ืชืืืื ืืืืจ ืืืืจื ืืฉืืจืื ืื ืฉืืืจืื ืืืืื ื ืืฃ ืืื ืืืืื ื ืืืืื ืืื ืืืื ืืืืื ืืฉืืืจ ืื ืฉืืืจ ืฉืืฉ ืืืื ื ืขื ืืืื ืืฃ ืืื ืฉืืฉ ืืืื ื ืขื ืืืื
The Sages taught: โThe priest shall approach and speak to the peopleโ (Deuteronomy 20:2). One might have thought that any priest who would want to address the people may assume this role. To counter this idea, the verse states: โAnd the officers shall speakโ (Deuteronomy 20:5). Just as the officers described are those who have been appointed to discharge their responsibilities, so too, the priest described is one who has been appointed for this role. The Gemara asks: But if so, why not say that the High Priest should deliver this address, as he is also appointed? The Gemara replies: The appointed priest must be similar to an appointed officer. Just as an officer is one who has someone else, i.e., a judge, with greater authority appointed above him, so too, the priest described must be one who has someone else, i.e., the High Priest, appointed above him.
ืืื ืืืื ื ืื ืืืืื ืืื ืขื ืืืื ืืขืืืืชื ืงืืืจ ืืืืื ืกืื ืกืื ืืื ืืืื ื ืืื ืืชื ืื ืืืจ ืจืื ืื ืื ื ืกืื ืืืื ืื ืืื ืกืื ืืืื ื ืฉืื ืืืจืข ืื ืคืกืื ืืืื ืืืื ื ืื ืก ืืืฉืืฉ ืชืืชืื:
The Gemara rejects this answer: The High Priest also meets this qualification, as there is the king above him, and therefore, the High Priest should deliver the address. The Gemara clarifies: The caveat that one must have someone appointed above him is saying someone above him in his function. That there is a king is irrelevant to the station of the High Priest, who ranks highest in the priesthood. The Gemara suggests: Then say it may be the deputy High Priest, who is second to the High Priest; he should deliver the address. The Gemara answers: The deputy is not an appointed office, as this position has no particular function other than being a ready substitute for the High Priest. As it is taught in a baraita: Rabbi แธคanina, the deputy High Priest, says: To what end is the deputy appointed? It is merely for the possibility that if some disqualification befalls the High Priest, the deputy steps in and serves in his stead. However, the deputy has no specific role of his own.
ืืืืจ ืืืืื ืฉืืข ืืฉืจืื: ืืื ืฉื ื ืฉืืข ืืฉืจืื ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืฉืืขืื ืื ืืืื ืืืจ ืืื ืืงืืืฉ ืืจืื ืืื ืืืฉืจืื ืืคืืื ืื ืงืืืืชื ืืื ืงืจืืืช ืฉืืข ืฉืืจืืช ืืขืจืืืช ืื ืืชื ื ืืกืจืื ืืืื:
ยง The Torah says about the priest anointed for war: โAnd he shall say to them: Hear Israelโ (Deuteronomy 20:3). The Gemara asks: What is different in this setting that necessitates the usage of the phrase: โHear Israelโ? Rabbi Yoแธฅanan said in the name of Rabbi Shimon ben Yoแธฅai: The Holy One, Blessed be He, said to the Jewish people: Even if you have not fulfilled any mitzva except reciting Shema of the morning and the evening, you will not be delivered into the hands of your enemies. As an allusion to this promise, the priestโs address borrows the phrase โHear Israel,โ a phrase most familiar from the beginning of the recitation of Shema.
ืื ืืจื ืืืืื ืื ืชืืจืื ืืืณ: ืชื ื ืจืื ื ืคืขืืืื ืืืืจ ืขืื ืืืช ืืกืคืจ ืืืืช ืืืืืื ืืกืคืจ ืื ืืื ืืืืจ
With respect to the mishnaโs comments about the verse: โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3), the Sages taught (Tosefta 7:18): The priest speaks with them twice, one time when they are gathered for war at the border, and one time when they are on the battlefield itself. When they are at the border, what does he say?
ืฉืืขื ืืืจื ืืขืจืื ืืืืืื ืืืืจื ืืืืืื ืื ืืื ืืืืจ ืื ืืจื ืืืืื ืื ืชืืจืื ืืื ืชืืคืื ืืื ืชืขืจืฆื ืื ืื ืืจืืขื ืืืจืื ืฉืืืืืช ืืขืืื ืขืืฉืื ืืืืคืื ืืืจืืขืื ืฆืืืืื ืืจืืืกืื:
Hear my words, the regulations of war, and consider who is fit to participate in the battle. And return home, all of you who are exempt from combat. What does he say on the battlefield? โLet not your heart faint; fear not, nor be alarmed, and do not be terrified of themโ (Deuteronomy 20:3). These four cautions correspond to four actions done by the nations of the world: They clash their weapons, and they blast horns, they shout, and they trample heavily with their horses to frighten their adversaries.
ืคืืฉืชืื ืืื ืื ืฆืืื ื ืฉื ืืืืช ืืืณ: ืืืืช ืืืจ ืจืื ืืืื ื ืฉืขืื ืืืืืื ืคื ืื ืืคื ื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืจื ืืื ืืืฉ ืืืจื ืืื ืืืื ืืืฉ ืืื ืืงืืืฉ ืืจืื ืืื ืฉื ืืืจ ืืณ ืืืฉ ืืืืื ืืืจ ืืงืืืฉ ืืจืื ืืื ืืจืื ื ืืคืืื ืขื ืื ืื ืืืฉ ืฉื ืืืจ ืืืื ืื ืืืฉ ืืคืจืชื ืืื
The mishna recorded the particulars of the priestโs address: The Philistines came championed by Goliath. The Gemara describes the battle between David and Goliath. What is implied by the name Goliath? Rabbi Yoแธฅanan says: The verse indicates that he stood before the Holy One, Blessed be He, with brazenness [gilui panim], as it is stated: โChoose yourselves a man [ish], and let him come down to meโ (Iย Samuel 17:8), and man [ish] is referring to none other than the Holy One, Blessed be He, as it is stated: โThe Lord is a man [ish] of warโ (Exodus 15:3). The Holy One, Blessed be He, said: I will hereby fell him by the son of a man [ben ish], as it is stated: โNow David was the son of that man [ben ish] of Ephrathโ (Iย Samuel 17:12).
ืืืจ ืจืื ืืืื ื ืืฉืื ืจืื ืืืืจ ืืฉืืฉื ืืงืืืืช ืืืื ืคืื ืืืืชื ืจืฉืข ืืื ืืจื ืืื ืืืฉ ืืืจื ืืื ืืืืื ืื ืืืื ืืืืื ืืชื ืืืื ื ืืืืณ ืืืืื ืืงืืืจ ืืื ืืืื ืืืื ืื ืื ืื ืืชื ืื ืืื ืืืงืืืช ืืื ื ืื ืืืจ ืืื ืืชื ืื ืืื ืืืจื ืืืื ืืช ืืืืืืื ืืืจ ืืืจ ืืื ืืื ืื ืื ืืืื ืืฉื ืืณ ืฆืืืืช ืืืื (ืืฉืจืื) ืืขืจืืืช ืืฉืจืื ืืฉืจ ืืจืคืช
Rabbi Yoแธฅanan said in the name of Rabbi Meir: In three instances, his own mouth ensnared that wicked one and unwittingly foretold his own downfall. One time he said: โChoose yourselves a man, and let him come down to me,โ describing himself at the bottom. And another time, he said: โIf he is able to fight with me and kill me then will we be your servants; but if I prevail against him, and kill him, then shall you be our servants, and serve usโ (Iย Samuel 17:9). There, he supposed that his opponent would defeat him, before supposing that he, Goliath, would be victorious. Finally, the other time was when he said to David (Iย Samuel 17:43): โAm I a dog, that you come to me with staves?โ The Gemara asks: But didnโt David also speak in this manner? David also said to him: โYou come to me with a sword, and with a spear, and with a javelinโ (Iย Samuel 17:45). The Gemara answers: David then said to him, immediately afterward: โBut I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have tauntedโ (Iย Samuel 17:45).
ืืืืฉ ืืคืืฉืชื ืืฉืื ืืืขืจื ืืืจ ืจืื ืืืื ื ืืื ืืืืื ืืงืจืืืช ืฉืืข ืฉืืจืืช ืืขืจืืืช ืืืชืืฆื ืืจืืขืื ืืื ืืืจ ืจืื ืืืื ื ืื ืื ืืจืืขืื ืืื ืฉื ืชื ื ืืื ืชืืจื
The verse says: โAnd the Philistine drew near morning and eveningโ (Iย Samuel 17:16). Rabbi Yoแธฅanan says: He did this specifically in order to prevent them from completing the recitation of Shema in the required times of morning and evening. โAnd Goliath presented himself forty daysโ (Iย Samuel 17:16). Rabbi Yoแธฅanan says: These days correspond to the forty days over which the Torah was given, as he wanted to do away with it.
ืืืฆื ืืืฉ ืืืื ืื ืืืื ืืช ืคืืฉืชืื ืืืืณ ืืื ืืื ืื ืืืจ ืจื ืฉืืืื ื ืืื ืืื ืืฉืืืื ืืืจ ืืื ืื ื ืฉืืืืื ืืื ืจืื ืฉืืื ืืืจ ืฉืืื ืขืฉืื ืืื ืื ืจืื ืืืื ื ืืืจ ืืจ ืืื ืคืคื ืืืื ื ืื ืื
The verse introduces Goliath: โAnd a champion [ish habeinayim] went out from the camp of the Philistines, named Goliathโ (Iย Samuel 17:4). The Gemara asks: What is indicated by the term beinayim? Rav said: The word is related to the root beit, nun, heh, meaning build, and means that he is built [muvneh] perfectly and free of any blemish. And Shmuel said: The word is related to the word bein, meaning between, and means that he was the middle [beinoni] among his brothers. A Sage from the school of Rabbi Sheila said: The word is related to the root beit, nun, heh, meaning build, and means that he was made strong as a building [binyan]. Rabbi Yoแธฅanan said: The word is related to the word bein, meaning between, and means that he was born from among many, as follows: He was the son of one hundred fathers [pappi] and one dog [nanai], as his mother engaged in sexual intercourse with one hundred men and a dog, and he was fathered from among them.
ืืืืืช ืฉืื ืืืช ืชื ื ืจื ืืืกืฃ ืฉืืื ืืฉืื ืืช ืืื ืืืช ืืชืื ืืขืจืืช ืืงืจืื ื ืืขืจืืืช ืชื ื ืจื ืืืกืฃ ืฉืืื ืืขืจื ืืืื
The verse recounts that he was โnamed Goliath, of Gathโ (Iย Samuel 17:4). Rav Yosef taught: This is because everyone would thresh his mother by cohabiting with her like people do in a winepress [gat], where everyone tramples. It is written that Goliath came from โthe caves [meโarot] of the Philistinesโ (Iย Samuel 17:23), but we read, according to the Masoretic text: He came from among โthe ranks [maโarkhot] of the Philistines.โ What is meant by the written term meโarot? Rav Yosef taught: The word is related to the word heโera, meaning penetrated, and implies that everyone penetrated [heโeru], i.e., engaged in sexual intercourse with, his mother.
ืืชืื ืืจืคื ืืืชืื ืขืจืคื ืจื ืืฉืืืื ืื ืืืจ ืืจืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืขืจืคื ืฉืืื ืขืืจืคืื ืืืชื ืืืืจืื ืืื ืืืจ ืขืจืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืืจืคื ืฉืืื ืืฉืื ืืืชื ืืืจืืคืืช ืืื ืืื ืืืืจ ืืชืงื ืืืฉื ืืชืคืจืฉ ืืืกื ืขื ืคื ื ืืืืจ ืืชืฉืื ืขืืื ืืจืคืืช ืืื ืืขืืช ืืืื ืืืื ืื ืชืืชืืฉ ืืช ืืืืื ืืืืชืฉ ืืชืื ืืจืืคืืช ืืขืื
It is written that Goliathโs mother was: โHarafaโ (IIย Samuel 21:16), and in another place it is written: โOrpahโ (Ruth 1:4), and the Gemara will soon explain that this was the same woman. Rav and Shmuel engaged in a dispute concerning this matter. One of them said: Her name was Harafa, and why is she called by the name Orpah? It is because everyone came at her from behind [orfin] her, i.e., sodomized her. And one of them said: Her name was Orpah, and why is she called by the name Harafa? It is because everyone threshed her like groats [harifot], i.e., engaged in sexual intercourse with her, and so it says that this word means groats: โAnd the woman took and spread the covering over the wellโs mouth, and strewed groats [harifot] thereonโ (IIย Samuel 17:19). And if you wish, you can say from here: โThough you should crush a fool in a mortar with a pestle among groats [harifot], yet will not his foolishness depart from himโ (Proverbs 27:22).
ืืืช ืืจืืขืช ืืื ืืืื ืืืจืคื ืืืช ืืืคืื ืืื ืืื ืืืื ืขืืืื ืืื ื ืื ืื ืืืจ ืจื ืืกืื ืกืฃ ืืืืื ืืืืช ืืืฉืื ืื ืื
The Gemara continues its discussion of the battle of David and Goliath. โThese four were born to Harafa in Gath; and they fell by the hand of David, and by the hand of his servantsโ (II Samuel 21:22). The Gemara asks: What are the names of the four siblings mentioned here? Rav แธคisda said: They are Saph, and Madon, Goliath, and Ishbi in Nob (see IIย Samuel 21:16โ20).
ืืืคืื ืืื ืืื ืืืื ืขืืืื ืืืชืื ืืชืฉืง ืขืจืคื ืืืืืชื ืืจืืช ืืืงื ืื ืืืจ ืจืื ืืฆืืง ืืืจ ืืงืืืฉ ืืจืื ืืื ืืืืื ืื ื ืื ืฉืืงื ืืืคืื ืืื ืื ื ืืืืืงื ืืจืฉ ืจืื ืืฉืืจ ืืจืืข ืืืขืืช ืฉืืืจืืื ืขืจืคื ืขื ืืืืชื ืืืชื ืืืฆืื ืืื ื ืืจืืขื ืืืืจืื ืฉื ืืืจ ืืชืฉื ื ืงืืื ืืชืืืื ื ืขืื
It says: โAnd they fell into the hands of David and his servants.โ Why? It is because of the acts of their forebears, as it is written: โAnd Orpah kissed her mother-in-law, and Ruth cleaved to herโ (Ruth 1:14). Rabbi Yitzแธฅak says: The Holy One, Blessed be He, said: The children of the one who kissed, referring to the four giants descended from Orpah, will come and fall into the hand of the children of the one who cleaved, referring to David, who was descended from Ruth. Rava taught: As a reward for the four tears that Orpah shed in sadness over her mother-in-law, she merited four mighty warriors descended from her, as it is stated: โAnd they lifted up their voice and wept againโ (Ruth 1:14).
ืืชืื ืืฅ ืื ืืชื ืืงืจืื ื ืขืฅ ืื ืืชื ืืืจ ืจืื ืืืขืืจ ืขืืืื ืื ืืืืขื ื ืืืฆื ืฉืืื ืฉื ืืืชื ืจืฉืข ืืืื ืฉืืกืืจ ืืกืคืจ ืืฉืืื ืฉื ืจืฉืขืื ืืื ืืคืชื ืืื ืืื ืืืืืืขื ืฉืืืื ืืืื:
It is written about Goliath: โAnd the half [แธฅetz] of his spear was like a weaverโs beamโ (Iย Samuel 17:7), and we read, according to the Masoretic tradition: โAnd the shaft [etz] of his spear.โ Rabbi Elazar says: The written version of the text demonstrates that we have not yet reached half [แธฅetzi] of the praise of that wicked man. Only half of his spear was as long as a weaverโs beam, but the Masoretic reading offers a less impressive description. It is learned from here that it is prohibited to relate the praise of wicked people. The Gemara asks: If so, then the verse should not begin by praising him at all. The Gemara answers: It was necessary in this case in order to relate the praise of David, who defeated Goliath.
ืื ื ืขืืื ืืื ืื ืฆืืื ื ืฉื ืฉืืื ืืืณ: ืืชืื ืฉืืื ืืืชืื ืฉืืคื ืจื ืืฉืืืื ืื ืืืจ ืฉืืคื ืฉืื ืืืื ื ืงืจื ืฉืื ืฉืืื ืฉืขืฉืื ืืฉืืื ืืื ืืืจ ืฉืืื ืฉืื ืืืื ื ืงืจื ืฉืื ืฉืืคื ืฉืื ืืจืืื ืืืชื ื ืฉืคื ืืคื ืื ืืงืืชืื
ยง According to the mishna, the priest would say: The Ammonites came championed by Shobach (see IIย Samuel, chapter 10). In one account, his name is written: โShobachโ (IIย Samuel 10:18), and in another place it is written: โShophachโ (Iย Chronicles 19:18). Rav and Shmuel engaged in a dispute concerning this matter. One of them said: His name was Shophach, and why is he called by the name Shobach? It is because he was built like a dovecote [shovakh], as he was exceptionally tall. And one of them said: His name was Shobach, and why is he called by the name Shophach? It is because anyone who would see him would become terrified and his courage would be spilled [nishpakh] before him like water from a jug.
ืืฉืคืชื ืืงืืจ ืคืชืื ืืื ืืืืจืื ืจื ืืฉืืืื ืืืืจื ืื ืจืื ืืื ืืจืื ืืกื ืื ืืืจ ืืฉืขื ืฉืืืจืงืื ืืฅ ืขืืฉืื ืืฉืคืชืืช ืืฉืคืชืืช ืฉื ืืืืื ืืฉืื ืชืืืจ ืฉืืืื ืื ืืงืจื ืชืืืื ืืืืจ ืืื ืืืืจืื ืืื ืืืจ ืืฉืขื ืฉืขืืฉืื ืฆืืจืืืื ืขืืฉืื ืืฉืคืชืืช ืืฉืคืชืืช ืฉื ืืื ืืฉืื ืชืืืจ ืืคื ื ืฉืืืื ืืขืืื ืื ืชืืืื ืืืืจ ืืื ืืืืจืื
The Gemara records a dispute concerning the enemy forces of Nebuchadnezzar. The prophet states: โTheir quiver [ashpato] is an open sepulcher, they are all mighty menโ (Jeremiah 5:16). Rav and Shmuel, and some say Rabbi Ami and Rabbi Asi, engaged in a dispute concerning the implication of the verse. One of them said: When they shoot an arrow, they produce heaps and heaps [ashpatot ashpatot] of corpses. And lest you say that they are skilled in the arts of battle but they are not particularly strong, the verse states: โThey are all mighty men.โ And one of them said: When they perform their needs, i.e., relieve themselves, they produce heaps and heaps [ashpatot ashpatot] of excrement, which indicates they eat heartily, like mighty men. And lest you say it is because they are ill in their intestines, the verse states: โThey are all mighty menโ and are not ill.
ืืืจ ืจื ืืจื ืฉืืข ืืื ื ืืื ืืื ืื ืคืืฉ ืืืืืื ืืืื ืืขืืื ืืื ืืืื ื ืคืงื ืืื ื ืืืืจื ืื ืคืฉืื
Rav Mari said: Learn from this exchange that if there is one whose excrement is abundant, he is ill in his intestines. The Gemara asks: What difference is there whether or not he is ill in his intestines? The Gemara answers: It is so that one who suffers these symptoms will tend to himself medically.
ืืืื ืืื ืืืฉ ืืฉืื ื ืจืื ืืื ืืจืื ืืกื ืื ืืืจ ืืฉืื ื ืืืขืชื ืืื ืืืจ ืืฉืืื ื ืืืืจืื:
In a similar vein, one is urged to relieve his distress. The verse states: โIf there is a care in the heart of a man, let him bend it [yashแธฅena]โ (Proverbs 12:25). Rabbi Ami and Rabbi Asi dispute the verseโs meaning. One said: He should force it [yasแธฅena] out of his mind. He should remove his worries from his thoughts. And one said: It means he should tell [yesiแธฅena] his troubles to others, which will relieve his anxiety.
ืืืชื ืื ืืชื ืื ืืืณ: ืืื ืื ืืื ืืคื ื ืฉืืฉื ืืื ืืื ืืื
The mishna recounts the priestโs address: But you are not like them, because, as the verse states: โFor the Lord your God is He that goes with you, to fight for you against your enemies, to save youโ (Deuteronomy 20:4). And why does the verse elaborate so much in spelling out the nature of Godโs attendance in battle? It is because the ineffable name of God and all of His appellations that are written on the tablets