Arakhin 29

Chapter 29

א אילו באו עליה שנים אחד שלא כדרכה ואחד כדרכה יאמרו בעל פגומה חמשים בעל שלמה חמשים
1 [Argue thus,] If two men had intercourse with her, the one in a natural way, the other in an unnatural manner,<span class="x" onmousemove="('comment',' So that she remained a virgin still and could obtain the fifty shekels, compensation in case of another attack or seduction. Thereupon she suffered the second violation.');"><sup>1</sup></span> people will say: He who has lain with a blemished [woman pays] fifty, and he who has lain with a sound [woman]<span class="x" onmousemove="('comment',' I.e., he who had intercourse with her without blemishing her shall pay fifty sela's, and he who had intercourse with her when she was blemished shall pay the same. Hence the additional indemnifications.');"><sup>2</sup></span>
ב א"ל אביי אי הכי גבי עבד נמי יאמרו עבד בריא שלשים עבד מוכה שחין שלשים
2 fifty! Said Abaye to him: But with regard to a slave they would equally say: For [the death of] a healthy slave thirty, and for one afflicted with boils also thirty? Rather, said Abaye: [This is his answe Scripture said: Because he hath humbled her,' from this it is evident that there is also indemnification for shame and blemish. Raba said: Since Scripture said, Then the man that lay with her shall give,<span class="x" onmousemove="('comment',' Deut. XXII, 29.');"><sup>3</sup></span>
ג אלא אמר אביי אמר קרא (דברים כב, כט) תחת אשר עינה מכלל דאיכא בושת ופגם
3 it indicates that for the enjoyment of lying with her [he must pay] fifty shekels, from which we infer that there are other things [to pay for], viz. , shame and blemish. <big><b>MISHNAH: </b></big>THE LAW OF HIM THAT HATH BROUGHT UP AN EVIL NAME<span class="x" onmousemove="('comment',' Ibid. 13-19.');"><sup>4</sup></span>
ד רבא אמר דאמר קרא (דברים כב, כט) ונתן האיש השוכב עמה וגו' הנאת שכיבה חמשים מכלל דאיכא מילתא אחריתי ומאי ניהו בושת ופגם:
4 IS AT TIMES IN THE DIRECTION OF LENIENCY, AT OTHERS IN THE DIRECTION OF STRINGENCY. HOW IS THAT? IT IS ALL ONE WHETHER A MAN HATH BROUGHT UP AN EVIL NAME AGAINST A WOMAN FROM THE NOBLEST OF PRIESTLY STOCK OR OF THE HUMBLEST IN ISRAEL.
ה <big><strong>מתני׳</strong></big> במוציא שם רע להקל ולהחמיר כיצד אחד שהוציא שם רע על גדולה שבכהונה ועל קטנה שבישראל נותן מאה סלע
5 HE MUST PAY A HUNDRED SELA'S. THUS IT IS FOUND THAT HE WHO SPEAKS WITH HIS MOUTH SUFFERS MORE THAN HE THAT COMMITS AN ACT.<span class="x" onmousemove="('comment',' Because he must pay a hundred sela's for bringing up an evil name against her, whereas if he himself had committed that act (before she was married) , he would have to pay but fifty sela's. (If she was betrothed and he violated or seduced her, he suffers the penalty of death, she only in case of seduction, not of course if she was violated) .');"><sup>5</sup></span>
ו נמצא האומר בפיו חמור מן העושה מעשה שכן מצינו שלא נתחתם גזר דין על אבותינו במדבר אלא על לשון הרע שנאמר (במדבר יד, כב) וינסו אותי זה עשר פעמים וגו':
6 THUS WE DO ALSO FIND THAT THE JUDGMENT AGAINST OUR FATHERS IN THE WILDERNESS WAS SEALED ONLY BECAUSE OF THEIR EVIL TONGUE, AS IT IS WRITTEN: YET HAVE PUT ME TO PROOF THESE TEN TIMES etc.<span class="x" onmousemove="('comment',' Num. XIV, 22.');"><sup>6</sup></span> <big><b>GEMARA: </b></big>Whence do we know that?<span class="x" onmousemove="('comment',' That one who speaks with his mouth suffers more than one who commits the act.');"><sup>7</sup></span>
ז <big><strong>גמ׳</strong></big> ממאי דלמא משום דקא גרים לה קטלא דכתיב (דברים כב, כ) ואם אמת היה הדבר וגו' והוציאו את הנערה וגו'
7 Perhaps it is due to the fact that he wanted to bring about her death, as it is written: But if this thing be true. then they shall bring out the damsel. and stone he stones that she die!<span class="x" onmousemove="('comment',' Deut. XXII, 20.');"><sup>8</sup></span>
ח אמר רבא אמר קרא (דברים כב, יט) כי הוציא שם רע על שם רע שהוציא:
8 - Raba answered: Scripture said, Because he hath brought up an evil name,<span class="x" onmousemove="('comment',' Ibid. 19.');"><sup>9</sup></span> i.e., [only because of the evil name that he has brought up.
ט וכן מצינו שלא נתחתם גזר דין וכו': ממאי דלמא דאכתי לא מלא סאתן דאמר רב המנונא אין הקב"ה נפרע מן האדם עד שתתמלא סאתו שנאמר {איוב כ׳:כ״ב } במלאת ספקו יצר לו
9 THUS DO WE ALSO FIND THAT THE JUDGMENT etc. Whence do we know that? Perhaps it was due to the fact that their measure [of guilt] was not full yet. for R'Hamnuna said: The Holy One, blessed be He, does not punish man until his measure is full, as it is said: In the fulness of his sufficiency he shall be in straits!<span class="x" onmousemove="('comment',' Job XX, 22.');"><sup>10</sup></span> - Resh Lakish replied: Scripture said, 'Yet have put Me to proof these ten times', i.e., because of 'these' was the judgment against them sealed, It was taught: R'Eleazar B'Perata said, Come and see how great the power of an evil tongue is! Whence do we know [its power]? From the spies: for if it happens thus to those who bring up an evil report against wood and stones, how much more will it happen to him who brings up an evil report against his neighbour! But whence [follows] that?
י אמר ר"ל אמר קרא וינסו אותי זה עשר פעמים על זה נתחתם גזר דין:
10 Perhaps it is as explained by R'Hanina B'Papa; for R'Hanina B'Papa said: A stark thing did the spies say in that hour, as it is written: For they are stronger than we'.<span class="x" onmousemove="('comment',' Num. XIII, 31. The Hebrew gadol here means less a 'big' than a 'stark' word.');"><sup>11</sup></span> Do not read: 'than we' but 'than He': as it were, even the Master of the house cannot remove his utensils from here!<span class="x" onmousemove="('comment',' V. Sot., Sonc. ed., p. 172. n, 1.');"><sup>12</sup></span>
יא תניא א"ר אלעזר בן פרטא בוא וראה כמה גדול כח של לשון הרע מנלן ממרגלים ומה המוציא שם רע על עצים ואבנים כך המוציא שם רע על חבירו על אחת כמה וכמה
11 Rather, said Rabbah in the name of Resh Lakish: Scripture said, Even those men that did bring up an evil report against the land, died by the plague against the Lord,<span class="x" onmousemove="('comment',' Ibid. XIV, 37.');"><sup>13</sup></span> i.e., [they died just] because of the evil report whic they had brought up. It was taught: R'Judah said, With ten trials did our forefathers try the Holy One, blessed be He: two at th sea, two because of water, two because of manna, two because of the quails, one in connection with the golden calf, and one in the wilderness of Paran, 'Two at the sea': one at the going down, the other at the coming up.'
יב ממאי דלמא משום דר' חנינא בר פפא דאמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה דכתיב (במדבר יג, לא) כי חזק הוא ממנו אל תיקרי כי חזק הוא ממנו אלא ממנו כביכול בעל הבית אין יכול להוציא כליו משם
12 At the going down', as it is written: Because there were no graves in Egypt [hast thou taken us away to die in the wilderness]?<span class="x" onmousemove="('comment',' Ex, XIV, 11.');"><sup>14</sup></span> 'At the coming up': That is in accord with what R'Huna taught, for he said: The Israelites of that generation were among those of little faith; as Rabbah B'Mari expressed it; for Rabbah B'Mari said: It is written: But they were rebellions at the sea, even at the Red Sea; nevertheless He saved them for His name's sake.<span class="x" onmousemove="('comment',' Ps. CVI, 7.');"><sup>15</sup></span> This teaches that Israel were rebellious at that very hour, saying: Just as we go up from this side, so will the Egyptians go up from the other side. The Holy One, blessed be He, said to the Prince of the Sea: Cast them out on the dry land! He answered: Sovereign of the Universe, is there a slave to whom his Master gives a gift and then takes it away from him again? He said to him: I shall give you [afterwards] one and a half times as many of them.<span class="x" onmousemove="('comment',' There were nine hundred war chariots at the brook Kishon (Judg. IV, 3) , one and a half times as many as at the Red Sea, where there were only six hundred, thus making true the promise.');"><sup>16</sup></span>
יג אלא אמר רבה אמר ר"ל אמר קרא (במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה על דבת הארץ שהוציאו
13 He said before Him: Sovereign of the Universe, is there any slave who can claim anything against his master? He said: The brook of Kishon shall be surety.
יד תניא אמר ר' יהודה עשר נסיונות ניסו אבותינו להקב"ה שנים בים ושנים במים שנים במן שנים בשליו אחת בעגל ואחת במדבר פארן
14 At once he cast them on the dry land, as it is written: And Israel saw the Egyptians dead on the sea-shore.<span class="x" onmousemove="('comment',' Ex. XIV, 30.');"><sup>17</sup></span> 'Twice because of water': at Marah, and at Refidim.' At Marah', as it is written: And when they came to Marah, they could not drink,<span class="x" onmousemove="('comment',' Ibid. XV. 23.');"><sup>18</sup></span>
טו שנים בים אחת בירידה ואחת בעלייה בירידה דכתיב (שמות יד, יא) המבלי אין קברים במצרים
15 and it is written: And the people murmured against Moses.<span class="x" onmousemove="('comment',' Ibid. XVII, 3.');"><sup>19</sup></span> 'At Refidim', as it is writte They encamped in Refidim and there was no water to drink,<span class="x" onmousemove="('comment',' Ibid. XVII, 1.');"><sup>20</sup></span> and it is also written: Wherefore the people strove with Moses.<span class="x" onmousemove="('comment',' Ibid. 2.');"><sup>21</sup></span>
טז בעלייה כדרב הונא דא"ר הונא ישראל שבאותו הדור מקטני אמנה היו כדרבה בר מרי דאמר רבה בר מרי מאי דכתיב {תהילים קי } וימרו על ים בים סוף ויושיעם למען שמו מלמד שהיו ישראל ממרים באותה שעה ואומרים כשם שאנו עולים מצד זה כך מצרים עולים מצד אחר
16 'Twice because of the manna as it is written:
יז אמר לו הקב"ה לשר של ים פלוט אותם ליבשה אמר לפניו רבש"ע כלום יש עבד שנותן לו רבו מתנה וחוזר ונוטלה הימנו אמר לו אני נותן לך אחד ומחצה שבהם
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יח אמר לפניו רבש"ע כלום יש עבד שתובע את רבו אמר לו נחל קישון יהיה ערב מיד פלטן ליבשה דכתיב (שמות יד, ל) וירא ישראל את מצרים מת על וגו'
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יט שנים במים במרה וברפידים במרה דכתיב (שמות טו, כג) ויבואו מרתה ולא יכלו לשתות וכתיב (שמות יז, ג) וילן העם על משה
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כ ברפידים דכתיב (שמות יז, א) ויחנו ברפידים ואין מים לשתות וכתיב (שמות יז, ב) וירב העם עם משה
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כא שנים במן דכתיב
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