Sotah 21

Chapter 21

א דכתיב (שמואל ב יב, יא) הנני מקים עליך רעה מביתך כיוצא בדבר אתה אומר (בראשית לז, יד) וישלחהו מעמק חברון א"ר חנינא בר פפא בעצה עמוקה של אותו צדיק שקבור בחברון דכתיב (בראשית טו, יג) ידוע תדע כי גר יהיה זרעך
1 as it is written: I will raise up evil against thee out of thine own house.<span class="x" onmousemove="('comment',' Ibid. XII, 11. ');"><sup>1</sup></span> Similarly it is stated: So he sent him [Joseph] out of the vale of Hebron.<span class="x" onmousemove="('comment',' Gen. XXXVII, 14. Here 'vale' is also explained as deep plan. ');"><sup>2</sup></span>
ב (שמואל ב יח, יח) כי אמר אין לי בן ולא הוו ליה בני והכתיב (שמואל ב יד, כז) ויולדו לאבשלום שלשה בנים ובת אחת אמר רב יצחק בר אבדימי שלא היה לו בן הגון למלכות רב חסדא אמר גמירי כל השורף תבואתו של חבירו אינו מניח בן ליורשו ואיהו קלייה לדיואב דכתיב (שמואל ב יד, ל) ויאמר אל עבדיו ראו חלקת יואב אל ידי ולו שם שעורים לכו והציתוה באש ויציתו עבדי אבשלום את החלקה באש
2 R. Hanina b. Papa said: [The meaning is:] It was through the deep plan of that righteous man [Abraham] who had been buried in Hebron; as it is written: Know of a surety that thy seed shall be a stranger in a land that is not theirs.<span class="x" onmousemove="('comment',' Ibid. XV, 13. ');"><sup>3</sup></span> For he said: I have no son.<span class="x" onmousemove="('comment',' II Sam. l.c. ');"><sup>4</sup></span>
ג וכן לענין הטובה מרים וכו' מי דמי התם חדא שעתא הכא שבעה יומי אמר אביי אימא ולענין הטובה אינו כן
3 Had he, then, no sons? Behold it is written: And unto Absalom there were born three sons and one daughter!<span class="x" onmousemove="('comment',' Ibid. XIV, 27. ');"><sup>5</sup></span> — R. Isaac b. Abdimi said: [His meaning was] that he had no son fit for the kingship. R. Hisda said: There is a tradition that whoever burns his neighbour's produce will not leave a son to succeed him; and he [Absalom] had burnt [the produce] of Joab, as it is written: Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.<span class="x" onmousemove="('comment',' II Sam. 30. ');"><sup>6</sup></span>
ד א"ל רבא הא וכן לענין הטובה קתני אלא אמר רבא הכי קתני וכן לענין הטובה דבאותה מדה ולעולם מדה טובה מרובה ממדת פורענות
4 IT IS THE SAME IN CONNECTION WITH THE GOOD. MIRIAM etc. Is this like [the other cases mentioned]? There she waited a short while [for Moses], here [the Israelites waited for her] seven days?<span class="x" onmousemove="('comment',' So how does the principle of measure for measure apply? ');"><sup>7</sup></span> — Abaye said: Read that in connection with the good [the principle of measure for measure] does not apply. Raba said to him, But the Mishnah teaches IT IS THE SAME IN CONNECTION WITH THE GOOD! But, said Raba, the Mishnah must be understood thus: It is the same in connection with the good that there is the same measure; nevertheless the measure in the case of the good is greater than the measure in the case of punishment.<span class="x" onmousemove="('comment',' The reward for a good deed exceeds the actual merit of an action and is not merely a quid pro quo as with a wrong deed. ');"><sup>8</sup></span>
ה (שמות ב, ד) ותתצב אחותו מרחוק א"ר יצחק פסוק זה כולו על שם שכינה נאמר ותתצב דכתיב (שמואל א ג, י) ויבא ה' ויתיצב וגו' אחותו דכתיב (משלי ז, ד) אמור לחכמה אחותי את מרחוק דכתיב (ירמיהו לא, ג) מרחוק ה' נראה לי לדעת דכתיב (שמואל א ב, ג) כי אל דעות ה' מה דכתיב (דברים י, יב) מה ה' אלהיך שואל מעמך יעשה דכתיב (עמוס ג, ז) כי לא יעשה [ה'] אלהים דבר לו דכתי' (שופטים ו, כד) ויקרא לו ה' שלום
5 And his sister stood afar off.<span class="x" onmousemove="('comment',' Ex. II, 4. ');"><sup>9</sup></span> R. Isaac said: The whole of this verse is spoken with reference to the <i>Shechinah</i>: 'and stood', as it is written: And the Lord came and stood etc.<span class="x" onmousemove="('comment',' I Sam. III, 10. ');"><sup>10</sup></span>
ו (שמות א, ח) ויקם מלך חדש וגו' רב ושמואל חד אמר חדש ממש וחד אמר שנתחדשו גזירותיו מאן דאמר חדש ממש דכתיב חדש ומאן דאמר שנתחדשו גזירותיו דלא כתיב וימת וימלוך (שמות א, ח) אשר לא ידע את יוסף דהוה דמי כמאן דלא ידע ליה כלל
6 'His sister', as it is written: Say unto wisdom, thou art my Sister.<span class="x" onmousemove="('comment',' Prov. VII, 4. Wisdom is an emanation from God. ');"><sup>11</sup></span> 'Afar off, as it is written: The Lord appeared from afar unto me.<span class="x" onmousemove="('comment',' Jer. XXXI, 3. ');"><sup>12</sup></span>
ז (שמות א, ט) ויאמר אל עמו הנה עם בני ישראל תנא הוא התחיל בעצה תחילה לפיכך לקה תחילה הוא התחיל בעצה תחילה דכתיב ויאמר אל עמו לפיכך לקה תחילה כדכתיב (שמות ז, כט) ובכה ובעמך ובכל עבדיך
7 'To know', as it is written: For the Lord is a God of knowledge.<span class="x" onmousemove="('comment',' I Sam. II, 3. ');"><sup>13</sup></span> 'What', as it is written: What doth the Lord require of thee?<span class="x" onmousemove="('comment',' Deut. X, 12. ');"><sup>14</sup></span>
ח (שמות א, י) הבה נתחכמה לו להם מיבעי ליה א"ר חמא ברבי חנינא באו ונחכם למושיען של ישראל
8 'Done', as it is written: Surely the Lord God will do nothing.<span class="x" onmousemove="('comment',' Amos III, 7. ');"><sup>15</sup></span> 'To him', as it is written: And called it Lord is peace.<span class="x" onmousemove="('comment',' Judg. VI, 24. The Hebrew word 'it' is the same as 'to him'. ');"><sup>16</sup></span>
ט במה נדונם נדונם באש כתיב (ישעיהו סו, טו) כי הנה ה' באש יבא וכתיב כי באש ה' נשפט וגו' בחרב כתיב [(ישעיהו סו, טז) ובחרבו את כל בשר]
9 Now there arose a new king etc.<span class="x" onmousemove="('comment',' Ex. I, 8. ');"><sup>17</sup></span> Rab and Samuel [differ in their interpretation]; one said that he was really new, while the other said that his decrees were made new. He who said that he was really new did so because it is written 'new'; and he who said that his decrees were made new did so because it is not stated that [the former king] died and he reigned [in his stead].
י אלא בואו ונדונם במים שכבר נשבע הקב"ה שאינו מביא מבול לעולם שנאמר (ישעיהו נד, ט) כי מי נח זאת לי וגו' והן אינן יודעין שעל כל העולם כולו אינו מביא אבל על אומה אחת הוא מביא
10 Who knew not Joseph — he was like one who did not know [Joseph] at all. And he said unto his people, Behold the people of the children of Israel.<span class="x" onmousemove="('comment',' Ex. 9. ');"><sup>18</sup></span>
יא אי נמי הוא אינו מביא אבל הן באין ונופלין בתוכו וכן הוא אומר (שמות יד, כז) ומצרים נסים לקראתו והיינו דא"ר אלעזר מאי דכתיב (שמות יח, יא) כי בדבר אשר זדו עליהם בקדירה שבישלו בה נתבשלו מאי משמע דהאי זדו לישנא דקדירה הוא דכתיב (בראשית כה, כט) ויזד יעקב נזיד
11 A Tanna taught: He [Pharaoh] originated the plan first, and therefore was punished first. He originated the plan first, as it is written: And he said unto his people; therefore he was punished first, as it is written: Upon thee, and upon thy people, and upon all thy servants.<span class="x" onmousemove="('comment',' Ibid. VII, 29. ');"><sup>19</sup></span> Come, let us deal wisely with him<span class="x" onmousemove="('comment',' Ibid. I, 10. The Hebrew is literally with him. ');"><sup>20</sup></span>
יב א"ר חייא בר אבא א"ר סימאי שלשה היו באותה עצה בלעם ואיוב ויתרו
12 — it should have been with them! — R. Hama b. Hanina said: [Pharaoh meant,] Come and let us outwit the Saviour of Israel. With what shall we afflict them? If we afflict them with fire, it is written: For, behold the Lord will come with fire,<span class="x" onmousemove="('comment',' Isa. LXVI, 15. ');"><sup>21</sup></span> and it continues, For by fire will the Lord plead etc.<span class="x" onmousemove="('comment',' Ibid. 16. ');"><sup>22</sup></span>
יג בלעם שיעץ נהרג איוב ששתק נידון ביסורין יתרו שברח זכו מבני בניו שישבו בלשכת הגזית שנאמר (דברי הימים א ב, נה) ומשפחות סופרים יושבי יעבץ תרעתים שמעתים סוכתים המה הקנים הבאים מחמת אבי בית רכב וכתיב (שופטים א, טז) ובני קיני חתן משה וגו'
13 [If we afflict them] with the sword, it is written: And by His sword with all flesh.<span class="x" onmousemove="('comment',' Ibid. Some edd. quote as the proof text: With his sword drawn in his hand (Num. XXII, 23). ');"><sup>23</sup></span> But come and let us afflict them with water, because the Holy One, blessed be He, has already sworn that he will not bring a flood upon the world; as it is said: For this is as the waters of Noah unto Me, etc.<span class="x" onmousemove="('comment',' Isa. LIV, 9. ');"><sup>24</sup></span>
יד (שמות א, י) ונלחם בנו ועלה מן הארץ ועלינו מיבעי ליה א"ר אבא בר כהנא כאדם שמקלל את עצמו ותולה קללתו בחבירו
14 They were unaware, however, that He would not bring a flood upon the whole world but upon one people He would bring it; or alternatively, He would not bring [the flood] but they would go and fall into it. Thus it says: And the Egyptians fled towards it.<span class="x" onmousemove="('comment',' Ex. XIV, 27. So the Hebrew literally. ');"><sup>25</sup></span> This is what R. Eleazar said: What means that which is written: Yea, in the thing wherein they zadu [dealt proudly] against them?<span class="x" onmousemove="('comment',' Ibid. XVIII, II. The verb 'they dealt proudly' resembles in form another with the meaning 'they cooked' [H]. ');"><sup>26</sup></span>
טו (שמות א, יא) וישימו עליו שרי מסים עליהם מיבעי ליה תנא דבי ר' אלעזר בר' שמעון מלמד שהביאו מלבן ותלו לו לפרעה בצוארו וכל אחד ואחד מישראל שאמר להם איסטניס אני אמרו לו כלום איסטניס אתה יותר מפרעה
15 In the pot in which they cooked were they cooked. Whence is it learnt that 'zadu' means cooking? — Because it is written: And Jacob sod [wa-yazed] pottage.<span class="x" onmousemove="('comment',' Gen. XXV, 29. ');"><sup>27</sup></span> R. Hiyya b. Abba said in the name of R. Simai: There were three in that plan,<span class="x" onmousemove="('comment',' To destroy Israel through the decree: Every son that is born ye shall cast in the river, Ex. I, 22. ');"><sup>28</sup></span>
טז שרי מסים דבר שמשים (לבנים)
16 viz. Balaam, Job<span class="x" onmousemove="('comment',' Various opinions are expressed in the Talmud regarding the age in which he lived. According to one view he was born in the year that Jacob settled in Egypt and died at the time of the Exodus, v. B.B. 15a-b. ');"><sup>29</sup></span> and Jethro. Balaam who devised it was slain; Job who silently acquiesced was afflicted with sufferings; Jethro, who fled, merited that his descendants should sit in the Chamber of Hewn Stone,<span class="x" onmousemove="('comment',' In the Temple where the Sanhedrin met. ');"><sup>30</sup></span>
יז למען ענותו בסבלותם [ענותם מיבעי ליה] למען ענותו לפרעה בסבלותם דישראל
17 as it is said: And the families of scribes which dwelt at Jabez; the Tirathites, the Shimeathites, the Sucathites. These are the Kenites that came of Hammath, the father of the house of Rechab;<span class="x" onmousemove="('comment',' I Chron. II, 55. The various names are understood in the sense that they were eminent scholars. ');"><sup>31</sup></span> and it is written: And the children of the Kenite, Moses' father-in-law etc.<span class="x" onmousemove="('comment',' Judg. I, 16; v. Sanh. (Sonc. ed.) p. 722. ');"><sup>32</sup></span>
יח ויבן ערי מסכנות לפרעה רב ושמואל חד אמר שמסכנות את בעליהן וח"א שממסכנות את בעליהן דאמר מר כל העוסק בבנין מתמסכן
18 And fight against us and get them up out of the land<span class="x" onmousemove="('comment',' Ex. I, 10. ');"><sup>33</sup></span> — it should have read 'and we will get us up!'<span class="x" onmousemove="('comment',' I.e., we will be driven out of the land. ');"><sup>34</sup></span>
יט (שמות א, יא) את פיתום ואת רעמסס רב ושמואל חד אמר פיתום שמה ולמה נקרא שמה רעמסס שראשון ראשון מתרוסס וחד אמר רעמסס שמה ולמה נקרא שמה פיתום שראשון ראשון פי תהום בולעו
19 — R. Abba b. Kahana said: It is like a man who curses himself and hangs the curse upon somebody else. Therefore they did set over him taskmasters<span class="x" onmousemove="('comment',' Ibid. 11, the text is literally him. ');"><sup>35</sup></span>
כ (שמות א, יב) וכאשר יענו אותו כן ירבה וכן יפרוץ כן רבו וכן פרצו מיבעי ליה אמר ר"ל רוח הקדש מבשרתן כן ירבה וכן יפרוץ (שמות א, יב) ויקוצו מפני בני ישראל מלמד שהיו דומין בעיניהם כקוצים
20 — it should have read 'over them'! — It was taught in the School of R. Eleazar b. Simeon, It indicates that they brought a brick-mould and hung it round Pharaoh's neck; and every Israelite who complained that he was weak was told, 'Art thou weaker than Pharaoh?' Missim ['taskmasters'] — i.e., something which forms [mesim].<span class="x" onmousemove="('comment',' Viz., bricks, referring to the brick-mould which Pharaoh had to wear. ');"><sup>36</sup></span>
כא (שמות א, יב) ויעבידו מצרים את בני ישראל
21 'To afflict him with their burdens'- it should have read 'them'! — The [meaning is] to afflict Pharaoh with the burdens of Israel.<span class="x" onmousemove="('comment',' He had to carry the brick-mould as the pattern for the Israelites to work upon. ');"><sup>37</sup></span> And they built for Pharaoh store cities [miskenoth]. Rab and Samuel [differ in their interpretation]; one said, [They were so called] because they endangered [mesakkenoth] their owners,<span class="x" onmousemove="('comment',' Led to the destruction of the Egyptians. ');"><sup>38</sup></span> while the other said because they impoverished [memaskenoth] their owners,<span class="x" onmousemove="('comment',' When they were spoiled by the Israelites before the Exodus. ');"><sup>39</sup></span> for a master has declared that whoever occupies himself with building becomes impoverished.<span class="x" onmousemove="('comment',' [According to this dictum the interpretation 'memaskenoth' is general in its application and has no particular reference to the Egyptians. Some edd. accordingly omit the last sentence.] ');"><sup>40</sup></span> Pithom and Raamses<span class="x" onmousemove="('comment',' Ibid. 11, the text is literally him. ');"><sup>35</sup></span> — Rab and Samuel differ [in their interpretation];<span class="x" onmousemove="('comment',' They agreed that only one store city was built. ');"><sup>41</sup></span> one said: Its real name was Pithom, and why was it called Raamses? Because one building after another collapsed [mithroses]. The other said that its real name was Raamses, and why was it called Pithom? Because the mouth of the deep [pi tehom] swallowed up one building after another. But the more they afflicted him, the more he will multiply and the more he will spread abroad<span class="x" onmousemove="('comment',' Ex. 12. So the Hebrew literally. ');"><sup>42</sup></span> — it should have read 'the more they multiplied and the more they spread abroad�! — Resh Lakish said: The Holy Spirit announced to them. 'The more he will multiply and the more he will spread abroad'. And they were grieved [wa-yakuzu] because of the children of Israel<span class="x" onmousemove="('comment',' Ex. 12. So the Hebrew literally. ');"><sup>42</sup></span> — this teaches that they were like thorns [kozim] in their eyes. And the Egyptians made the children of Israel to serve
Previous ChapterNext Chapter