Sotah 41

הן תהוי ארכא לשלותיך וכתיב (דניאל ד, כה) כלא מטא על נבוכדנצר מלכא וכתיב (דניאל ד, כו) לקצת ירחין תרי עשר

if there may be a lengthening of thy tranquility,<span class="x" onmousemove="('comment',' Dan. IV, 24. ');">¹</span>

לעולם רבי ישמעאל ואשכח קרא דאמר ותני דכתיב (עמוס א, יא) כה אמר ה' על שלשה פשעי אדום

and it is written: All this came upon king Nebuchadnezzar,<span class="x" onmousemove="('comment',' Ibid. 25. ');">²</span>

ומאי אע"פ שאין ראיה לדבר זכר לדבר דלמא שאני עובדי כוכבים דלא מפקיד דינא עלייהו

and it is written: At the end of twelve months!'<span class="x" onmousemove="('comment',' Ibid. 26. ');">³</span>

ויש זכות תולה ג' שנים כו' זכות דמאי אילימא זכות דתורה הא אינה מצווה ועושה היא אלא זכות דמצוה

— [The teaching is] certainly R. Ishmael's and he found a verse which mentions [the period] and repeats it; for it is written: Thus saith the Lord: For three transgressions of Edom.<span class="x" onmousemove="('comment',' Amos I, II. The respite of a year is trebled and this period corresponds to that given in the Mishnah. ');">⁴</span>

זכות דמצוה מי מגנא כולי האי והתניא את זו דרש רבי מנחם בר יוסי (משלי ו, כג) כי נר מצוה ותורה אור תלה הכתוב את המצוה בנר ואת התורה באור את המצוה בנר לומר לך מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה

But why [was it said] that although there is no proof of this, yet there is some indication?<span class="x" onmousemove="('comment',' The texts quoted did afford proof! ');">⁵</span>

ואת התורה באור לומר לך מה אור מגין לעולם אף תורה מגינה לעולם ואומר (משלי ו, כב) בהתהלכך תנחה אותך וגו' בהתהלכך תנחה אותך זה העוה"ז בשכבך תשמור עליך זו מיתה והקיצות היא תשיחך לעתיד לבא

— It may be different with heathens upon whom [God] does not execute judgment immediately.

משל לאדם שהיה מהלך באישון לילה ואפילה ומתיירא מן הקוצים ומן הפחתים ומן הברקנים ומחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך

AND ANOTHER FOR THREE YEARS etc. What sort of merit? If I answer merit of [studying] Torah, she is [in the category] of one who is not commanded and fulfils!<span class="x" onmousemove="('comment',' The duty of Torah-study is not obligatory upon a woman; therefore she cannot acquire so much merit even if she does so, v. A.Z. 3a. ');">⁶</span>

נזדמנה לו אבוקה של אור ניצל מן הקוצים ומן הפחתים ומן הברקנים ועדיין מתיירא מחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך כיון שעלה עמוד השחר ניצל מחיה רעה ומן הליסטין ועדיין אינו יודע באיזה דרך מהלך הגיע לפרשת דרכים ניצל מכולם

— Rather must it be merit of [performing] a commandment. But does the merit of performing a commandment protect as much as that? — Surely it has been taught: The following did R. Menahem son of R. Jose expound: For the commandment is a lamp and Torah is light<span class="x" onmousemove="('comment',' Prov. VI, 23. ');">⁷</span>

ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה שנאמר (שיר השירים ח, ז) מים רבים לא יוכלו לכבות את האהבה

— the verse identifies the commandment with a lamp and Torah with light; the commandment with a lamp to tell thee that as a lamp only protects temporarily, so [the fulfilment of] a commandment only protects temporarily; and Torah with light to tell thee that as light protects permanently, so Torah protects permanently; and it states: When thou walkest it shall lead thee etc.<span class="x" onmousemove="('comment',' Ibid. 22. ');">⁸</span>

א"ר יוסף מצוה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא תורה בין בעידנא דעסיק בה ובין בעידנא דלא עסיק בה מגנא ומצלא

— 'when thou walkest it shall lead thee', viz., In this world; 'when, thou sleepest it shall watch over' thee, viz., in death; and when, thou awakest it shall talk with thee, viz., in the Hereafter. Parable of a man who is walking in the middle of the night and darkness, and is afraid of thorns, pits, thistles, wild beasts and robbers, and also does not know the road in which he is going. If a lighted torch is prepared for him, he is saved from thorns, pits and thistles; but he is still afraid of wild beasts and robbers, and does not know the road in which he is going. When, however, dawn breaks, he is saved from wild beasts and robbers, but still does not know the road in which he is going. When, however, he reaches the cross-roads, he is saved from everything.<span class="x" onmousemove="('comment',' The commandment is the torch, Torah the dawn, and death the cross-roads. ');">⁹</span>

מתקיף לה רבה אלא מעתה דואג ואחיתופל מי לא עסקי בתורה אמאי לא הגינה עלייהו אלא אמר רבא תורה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא

Another explanation is: A transgression nullifies<span class="x" onmousemove="('comment',' Lit., 'extinguishes'. ');">¹⁰</span>

רבינא אמר לעולם זכות תורה ודקאמרת אינה מצווה ועושה נהי דפקודי לא מפקדא באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשא מי לא פלגאן בהדייהו

[the merit of] a commandment but not of [study of] Torah; as it is said: Many waters cannot quench love!<span class="x" onmousemove="('comment',' Cant. VIII. 7. This shows that a commandment has no great protective powers. ');">¹¹</span>

מאי פרשת דרכים א"ר חסדא זה ת"ח ויום מיתה רב נחמן בר יצחק אמר זה ת"ח ויראת חטא מר זוטרא אמר זה ת"ח דסלקא ליה שמעתתא אליבא דהלכתא

— Said R. Joseph: A commandment protects and rescues<span class="x" onmousemove="('comment',' 'Protects' from sufferings and 'rescues' from the urge of the evil inclination. ');">¹²</span>

ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה א"ר יוסף דרשיה רבי מנחם בר יוסי להאי קרא כי סיני ואילמלא דרשוה דואג ואחיתופל הכי לא רדפו בתר דוד דכתיב (תהלים עא, יא) לאמר אלהים עזבו וגו'

while one is engaged upon it; but when one is no longer engaged upon it, it protects<span class="x" onmousemove="('comment',' The merit of its fulfilment can thus protect the woman against the effects of the water. ');">¹³</span>

מאי דרוש (דברים כג, טו) ולא יראה בך ערות דבר וגו' והן אינן יודעין שעבירה מכבה מצוה ואין עבירה מכבה תורה

but does not rescue. As for [study of] Torah, whether while one is engaged upon it or not, it protects and rescues. Raba demurred to this: According to this reasoning, did not Doeg and Ahitophel engage upon [study of] Torah; so Why did it not protect them?<span class="x" onmousemove="('comment',' [This is used in a loose sense. The question is the Torah should have 'rescued' them (Tosaf. of Sens.) ');">¹⁴</span>

מאי (שיר השירים ח, ז) בוז יבוזו לו אמר עולא לא כשמעון אחי עזריה ולא כר' יוחנן דבי נשיאה

— But, said Raba, while one is engaged upon [study of] Torah, it protects and rescues, and while one is not engaged upon it, it protects but does not rescue. As for a commandment whether while one is engaged upon it or not, it protects but does not rescue.

אלא כהלל ושבנא דכי אתא רב דימי אמר הלל ושבנא אחי הוו הלל עסק בתורה שבנא עבד עיסקא לסוף א"ל תא נערוב וליפלוג יצתה בת קול ואמרה (שיר השירים ח, ז) אם יתן איש את כל הון ביתו וגו'

Rabina said: It is certainly merit of [the study of] Torah [which causes the water to suspend its effect]; and when you argue that she is in the category of one who is not commanded and fulfils, [it can be answered] granted that women are not so commanded, still when they have their sons taught Scripture and Mishnah and wait for their husbands until they return from the Schools,<span class="x" onmousemove="('comment',' These were often a distance from the home and involved a long absence. V. Ber. 17a. ');">¹⁵</span> should they not share [the merit] with them? What means 'the cross-roads' [in the parable related above]? — R. Hisda said: It alludes to a disciple of the Sages and the day of his death. R. Nahman b. Isaac said: It alludes to a disciple of the Sages and his fear of sin.<span class="x" onmousemove="('comment',' His study of Torah imbues him with a fear of sin which withholds him from transgression. His clear conscience serves him well at the time of death. ');">¹⁶</span> Mar Zutra said: It alludes to a disciple of the Sages when the tradition cited by him is in accord with the <i>halachah</i>.<span class="x" onmousemove="('comment',' This is proof that he had studied correctly and the consciousness of this also calms his mind at the end of his life. ');">¹⁷</span> Another explanation is: A transgression nullifies [the merit of] a commandment but not of [study of] Torah. R. Joseph said: R. Menahem son of R. Jose expounded that verse<span class="x" onmousemove="('comment',' Viz., Prov. VI, 23. ');">¹⁸</span> as though [it were Interpreted] from Sinai, and had Doeg and Ahitophel expounded it [similarly], they would not have pursued David, as it is written, saying: God hath forsaken him, etc.<span class="x" onmousemove="('comment',' Ps. LXXI, 11, i.e., David because of his sin with Bathsheba, and so they imagined they could pursue him with impunity. ');">¹⁹</span> What verse did they expound?<span class="x" onmousemove="('comment',' To support them in their view. ');">²⁰</span> — That he see no unclean thing in thee etc.<span class="x" onmousemove="('comment',' Deut. XXIII, 15, E.V. 14. The continuation is: and turn away from thee. Now the phrase 'unclean thing' usually means an immoral act, and it was so understood by Doeg and Ahitophel. ');">²¹</span> They did not know, however, that a transgression nullifies [the merit of] a commandment but not of [study of] Torah.<span class="x" onmousemove="('comment',' And David was still protected by his zeal in Torah-study. This is the exposition of R. Menahem son of R. Jose. ');">²²</span> What means He would utterly be contemned?<span class="x" onmousemove="('comment',' Cant. VIII, 7. ');">²³</span> — 'Ulla said: Not like Simeon the brother of Azariah nor like R. Johanan of the Prince's house<span class="x" onmousemove="('comment',' Simeon studied while supported by his brother, and R. Johanan was subsidised by R. Judah II, the Prince. Each, therefore, forfeited some of the merit which accrued from his study. ');">²⁴</span> but like Hillel<span class="x" onmousemove="('comment',' Who studied in the direst poverty; v. Yoma 35b. ');">²⁵</span> and Shebna. When R. Dimi came<span class="x" onmousemove="('comment',' From Palestine to Babylon. ');">²⁶</span> he related that Hillel and Shebna were brothers; Hillel engaged in [study of] Torah and Shebna was occupied in business. Eventually [Shebna] said to him, 'Come, let us become partners and divide [the profits]'. A <i>Bath Kol</i><span class="x" onmousemove="('comment',' V. Glos. ');">²⁷</span> issued forth and proclaimed. If a man would give all the substance of his house etc.<span class="x" onmousemove="('comment',' Cant. VIII, 7. Hillel, unlike the others named, declined to barter the merit he earned by devotion to Torah. ');">²⁸</span>