Sotah 23

Chapter 23

א דיקא נמי דכתיב (יהושע יד, ו) הקניזי ש"מ
1 There is also evidence for this, since it is written, [And Caleb the son of Jephunneh] the Kenizzite.<span class="x" onmousemove="('comment',' Josh. XIV, 6, and not the son of Kenaz. ');"><sup>1</sup></span> Conclude, therefore, that Azubah is identical with Miriam; and why was her name called Azubah? Because all men forsook her ['azabuhah] at first.<span class="x" onmousemove="('comment',' She was an invalid so that nobody would marry her. ');"><sup>2</sup></span>
ב עזובה זו מרים ולמה נקרא שמה עזובה שהכל עזבוה מתחילתה הוליד והלא מינסב הוה נסיב לה א"ר יוחנן כל הנושא אשה לשם שמים מעלה עליו הכתוב כאילו ילדה
2 'Begat!'<span class="x" onmousemove="('comment',' The Hebrew text could be translated: and Caleb begat Azubah. ');"><sup>3</sup></span> But he was married to her! — R. Johanan said: Whoever marries a woman for the name of heaven,<span class="x" onmousemove="('comment',' From a pious motive, as in this case where through illness Miriam remained unmarried. ');"><sup>4</sup></span>
ג יריעות שהיו פניה דומין ליריעות
3 the text ascribes it to him as though he had begotten her. 'Jerioth' — [she was so named] because her face was like curtains.<span class="x" onmousemove="('comment',' She also is identified with Miriam. Through illness her face was pale like the colour of curtains (yeri'oth). ');"><sup>5</sup></span> 'And these were her sons' — read not baneha [her sons] but boneha [her builders].<span class="x" onmousemove="('comment',' Through them she attained the dignity of motherhood. ');"><sup>6</sup></span>
ד ואלה בניה אל תקרי בניה אלא בוניה ישר שישר את עצמו שובב ששיבב את יצרו וארדון שרדה את יצרו ואיכא דאמרי על שהיו פניה דומין לורד
4 'Jesher' [he was so called] because he set himself right [yishsher].<span class="x" onmousemove="('comment',' Viz., Caleb escaped the error of the other spies. ');"><sup>7</sup></span> 'Shobab' — [he was so called] because he turned his inclination aside [shibbeb].<span class="x" onmousemove="('comment',' From following the rest of the spies. ');"><sup>8</sup></span>
ה (דברי הימים א ד, ה) ולאשחור אבי תקוע היו שתי נשים חלאה ונערה אשחור זה כלב ולמה נקרא שמו אשחור שהושחרו פניו בתעניות אבי שנעשה לה כאב תקוע שתקע את לבו לאביו שבשמים
5 'And Ardon' — [he was so called] because he disciplined [radah] his inclination. Others say: Because his face was like a rose [wered]. And Ashhur the father of Tekoa had two wives, Helah and Naarah.<span class="x" onmousemove="('comment',' I Chron. IV, 5. ');"><sup>9</sup></span>
ו היו שתי נשים נעשה מרים כשתי נשים חלאה ונערה לא חלאה ונערה הואי אלא בתחילה חלאה ולבסוף נערה
6 Ashhur is identical with Caleb; and why was his name called Ashhur? Because his face was blackened [hushheru] through his fasts.<span class="x" onmousemove="('comment',' He mortified himself to resist joining the other spies. ');"><sup>10</sup></span> 'The father'- he became a father to her.<span class="x" onmousemove="('comment',' To Miriam who, on account of illness, required constant attention. ');"><sup>11</sup></span>
ז (דברי הימים א ד, ז) ובני חלאה צרת וצהר ואתנן צרת שנעשית צרה לחברותיה צהר שהיו פניה דומין כצהרים אתנן שכל הרואה אותה מוליך אתנן לאשתו
7 'Tekoa'- he fixed [taka'] his heart on his Father in heaven.<span class="x" onmousemove="('comment',' For will-power not to join in the evil report. ');"><sup>12</sup></span> 'Had two wives' — [this means] Miriam became like two wives. 'Helah and Naarah' — she was not both Helah and Naarah, but at first she was Helah [an invalid] and finally Naarah [a young girl].<span class="x" onmousemove="('comment',' I.e., she recovered and became young in appearance. ');"><sup>13</sup></span>
ח (שמות א, כב) ויצו פרעה לכל עמו א"ר יוסי בר' חנינא אף על עמו גזר ואמר ר"י בר' חנינא שלש גזירות גזר בתחילה אם בן הוא והמתן אותו ולבסוף כל הבן הילוד היאורה תשליכוהו ולבסוף אף על עמו גזר
8 And the sons of Helah were Zereth, Zohar and Ethnan.<span class="x" onmousemove="('comment',' I Chron. IV, 7. ');"><sup>14</sup></span> 'Zereth' — [Miriam was so called] — because she became the rival [zarah] of her contemporaries [in beauty]. 'Zohar' — because her face was [beautiful] like the noon [zoharayim]. 'Ethnan' — because whoever saw her took a present ['ethnan] to his wife.<span class="x" onmousemove="('comment',' His passion was aroused by the sight of Miriam. ');"><sup>15</sup></span>
ט (שמות ב, א) וילך איש מבית לוי להיכן הלך אמר רב יהודה בר זבינא שהלך בעצת בתו
9 And Pharaoh charged all his people.<span class="x" onmousemove="('comment',' Ex. I, 22. ');"><sup>16</sup></span> R. Jose son of R. Hanina said: He imposed the same decree upon his own people.<span class="x" onmousemove="('comment',' To kill the male children, because the astrologers had warned him that a boy was soon to be born who would overthrow him. ');"><sup>17</sup></span>
י תנא עמרם גדול הדור היה כיון (שראה שאמר) פרעה הרשע כל הבן הילוד היאורה תשליכוהו אמר לשוא אנו עמלין עמד וגירש את אשתו עמדו כולן וגירשו את נשותיהן
10 R. Jose son of R. Hanina also said: He made three decrees: first, 'if it be a son, then ye shall kill him'; then 'every son that is born ye shall cast into the river'; and finally he imposed the same decree upon his own people. And there went a man of the house of Levi.<span class="x" onmousemove="('comment',' Ex. II, 1. ');"><sup>18</sup></span>
יא אמרה לו בתו אבא קשה גזירתך יותר משל פרעה שפרעה לא גזר אלא על הזכרים ואתה גזרת על הזכרים ועל הנקיבות פרעה לא גזר אלא בעוה"ז ואתה בעוה"ז ולעוה"ב
11 Where did he go? R. Judah b. Zebina said that he went in the counsel of his daughter. A Tanna taught: Amram was the greatest man of his generation; when he saw that the wicked Pharaoh had decreed 'Every son that is born ye shall cast into the river', he said: In vain do we labour. He arose and divorced his wife.<span class="x" onmousemove="('comment',' Since all the male children to be born would be killed, and the primary object of marriage was the procreation of sons. ');"><sup>19</sup></span> All [the Israelites] thereupon arose and divorced their wives. His daughter said to him, 'Father, thy decree is more severe than Pharaoh's; because Pharaoh decreed only against the males whereas thou hast decreed against the males and females. Pharaoh only decreed concerning this world whereas thou hast decreed concerning this world and the World to Come.<span class="x" onmousemove="('comment',' The drowned babes would live again in the Hereafter; but unborn children are denied that bliss. ');"><sup>20</sup></span>
יב פרעה הרשע ספק מתקיימת גזירתו ספק אינה מתקיימת אתה צדיק בודאי שגזירתך מתקיימת שנאמר (איוב כב, כח) ותגזר אומר ויקם לך עמד והחזיר את אשתו עמדו כולן והחזירו את נשותיהן
12 In the case of the wicked Pharaoh there is a doubt whether his decree will be fulfilled or not, whereas in thy case, though thou art righteous, it is certain that thy decree will be fulfilled, as it is said: Thou shalt also decree a thing, and it shall be established unto thee!<span class="x" onmousemove="('comment',' Job XXII, 28. ');"><sup>21</sup></span> He arose and took his wife back; and they all arose and took their wives back.
יג ויקח ויחזור מיבעי ליה א"ר יהודה בר זבינא שעשה לו מעשה ליקוחין הושיבה באפריון ואהרן ומרים מרקדין לפניה ומלאכי השרת אמרו (תהלים קיג, ט) אם הבנים שמחה
13 And took to wife<span class="x" onmousemove="('comment',' Ex. II, 1. ');"><sup>18</sup></span> — it should have read 'and took back'!<span class="x" onmousemove="('comment',' His wife, according to the story just related. ');"><sup>22</sup></span>
יד את בת לוי אפשר בת מאה ושלשים שנה הויא וקרי לה בת דא"ר חמא בר' חנינא זו יוכבד שהורתה בדרך ולידתה בין החומות שנאמר (במדבר כו, נט) אשר ילדה אותה ללוי במצרים
14 R. Judah b. Zebina said: — He acted towards her as though it had been the first marriage; he seated her in a palanquin, Aaron and Miriam danced before her, and the Ministering Angels proclaimed, A joyful mother of children.<span class="x" onmousemove="('comment',' Ps. CXIII, 9. ');"><sup>23</sup></span> A daughter of Levi.<span class="x" onmousemove="('comment',' Ex. II, 1. ');"><sup>18</sup></span>
טו לידתה במצרים ואין הורתה במצרים א"ר יהודה שנולדו בה סימני נערות
15 How is this possible! She was one hundred and thirty years old, and he calls her 'a daughter'! (For R. Hama b. Hanina said: This<span class="x" onmousemove="('comment',' 'The daughter of Levi'. ');"><sup>24</sup></span> refers to Jochebed whose conception occurred during the journey [to Egypt] and her birth between the walls;<span class="x" onmousemove="('comment',' I.e., just as the caravan arrived at Egypt. ');"><sup>25</sup></span>
טז (שמות ב, ב) ותהר האשה ותלד בן והא הות מיעברא ביה תלתא ירחי מעיקרא א"ר יהודה בר זבינא מקיש לידתה להורתה מה הורתה שלא בצער אף לידתה שלא בצער מכאן לנשים צדקניות שלא היו בפיתקה של חוה
16 as it is said: Who was born to Levi in Egypt<span class="x" onmousemove="('comment',' Num. XXVI, 59. The Torah mentions that the Israelites numbered seventy who came to Egypt, whereas there are only sixty-nine names in the list. Hence this statement about Jochebed. ');"><sup>26</sup></span> — her birth occurred in Egypt but her conception did not occur there.)<span class="x" onmousemove="('comment',' From that time one hundred and thirty years had elapsed. ');"><sup>27</sup></span>
יז (שמות ב, ב) ותרא אותו כי טוב הוא תניא ר"מ אומר טוב שמו ר' יהודה אומר טוביה שמו רבי נחמיה אומר הגון לנביאות אחרים אומרים נולד כשהוא מהול וחכמים אומרים בשעה שנולד משה נתמלא הבית כולו אור כתיב הכא ותרא אותו כי טוב הוא וכתיב התם (בראשית א, ד) וירא אלהים את האור כי טוב
17 — Rab Judah said: [She is called 'a daughter'] because the signs of maidenhood were reborn in her.<span class="x" onmousemove="('comment',' Although so old, she became young in form and appearance. ');"><sup>28</sup></span> And the woman conceived and bare a son.<span class="x" onmousemove="('comment',' Ex. II, 2. ');"><sup>29</sup></span>
יח (שמות ב, ב) ותצפנהו שלשה ירחים דלא מנו מצרים אלא משעה דאהדרה והיא הות מיעברא ביה תלתא ירחי מעיקרא
18 But she had already been pregnant three months!<span class="x" onmousemove="('comment',' Viz., before she was restored to youth, as will be explained. ');"><sup>30</sup></span> — R. Judah b. Zebina said: It compares the bearing of the child to its conception; as the conception was painless so was the bearing painless. Hence [it is learnt] that righteous women were not included in the decree upon Eve.<span class="x" onmousemove="('comment',' That she would bear children in pain (Gen. III, 16). ');"><sup>31</sup></span>
יט (שמות ב, ג) ולא יכלה עוד הצפינו אמאי תצפניה ותיזיל אלא כל היכא דהוו שמעי מצראי דמתיליד ינוקא ממטו ינוקא התם כי היכי דלישמעינהו ומעוי (בהדיהו) דכתיב (שיר השירים ב, טו) אחזו לנו שועלים שועלים קטנים וגו'
19 And when she saw him that he was good.<span class="x" onmousemove="('comment',' Ex. II, 2. ');"><sup>29</sup></span> It has been taught: R. Meir says: His name was Tob [good]; R. Judah says: His name was Tobiah; R. Nehemiah says: [She foresaw that he would be] worthy of the prophetic gift; others say: He was born circumcised; and the Sages declare, At the time when Moses was born, the whole house was filled with light — it is written here, And when she saw him that he was good, and elsewhere it is written: And God saw the light that it was good.<span class="x" onmousemove="('comment',' Gen. I, 4. ');"><sup>32</sup></span>
כ (שמות ב, ג) ותקח לו תבת גמא מאי שנא גומא א"ר אלעזר מיכן לצדיקים שממונם חביב עליהן יותר מגופן וכל כך למה לפי שאין פושטין ידיהן בגזל
20 She hid him three months.<span class="x" onmousemove="('comment',' Ex. II, 2. ');"><sup>29</sup></span> [She was able to do this] because the Egyptians only counted [the period of her pregnancy] from the time that she was restored [to youth], but she was then already pregnant three months.
כא רבי שמואל בר נחמני אמר דבר רך שיכול לעמוד בפני דבר רך ובפני דבר קשה
21 And when she could not longer hide him<span class="x" onmousemove="('comment',' Ex. II, 3. ');"><sup>33</sup></span> — why? She should have gone on hiding him! — But whenever the Egyptians were informed that a child was born, they would take other children there so that it should hear them [crying] and cry with them; as it is written: Take us the foxes, the little foxes etc.<span class="x" onmousemove="('comment',' Cant II, 15. ');"><sup>34</sup></span>
כב ותחמרה בחמר ובזפת תנא חמר מבפנים וזפת מבחוץ כדי שלא יריח אותו צדיק ריח רע
22 She took for him an ark of bulrushes<span class="x" onmousemove="('comment',' Ex. II, 3. ');"><sup>33</sup></span> — why just bulrushes? R. Eleazar said: Hence [it is learnt] that to the righteous their money is dearer than their body;<span class="x" onmousemove="('comment',' She selected bulrushes because of their cheapness, although hard wood would have been better for the welfare of the child. ');"><sup>35</sup></span>
כג ותשם בה את הילד ותשם בסוף רבי אלעזר אומר ים סוף רבי שמואל בר נחמני אמר
23 and why so? — That they should not stretch out their hand to robbery.<span class="x" onmousemove="('comment',' They are frugal in expenditure upon their comforts so as not to be tempted to dishonesty for the gratification of their needs. ');"><sup>36</sup></span> R. Samuel b. Nahmani says: [She selected them] because they are a soft material which can withstand both soft and hard materials.<span class="x" onmousemove="('comment',' Hard wood would be more easily split, whereas bulrushes yield under pressure. ');"><sup>37</sup></span> And daubed it with slime and with pitch<span class="x" onmousemove="('comment',' Ex. II, 3. ');"><sup>38</sup></span> — A Tanna taught: The slime was inside and the pitch outside so that that righteous child should not smell the bad odour. And she put the child therein and laid it in the reeds [suf]<span class="x" onmousemove="('comment',' Ex. II, 3. ');"><sup>38</sup></span> — R. Eleazar said: In the Red [suf] Sea; R. Samuel b. Nahmani said:
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