Sotah 54

(במדבר ה, יח) והעמיד הכהן את האשה לפני ה' ונתן על כפיה כך הוא אם היה חיגר או גידם לא היה משקה מר בר רב אשי אמר כשם שאילמת לא היתה שותה דכתיב (במדבר ה, כב) ואמרה האשה אמן אמן כך הוא אם היה אילם לא היה משקה

And the priest shall set the woman before the Lord&nbsp;… and put the meal-offering in her hands,<span class="x" onmousemove="('comment',' Num. V, 18. ');">¹</span> so he does not make her drink if he is lame or armless. Mar son of R. Ashi said: Just as a dumb woman does not drink, for it is written And the woman shall say Amen, Amen,<span class="x" onmousemove="('comment',' Ibid. 22. ');">²</span>

<br><br><big><strong>הדרן עלך ארוסה</strong></big><br><br>

so he does not make her drink if he is dumb. <b><i>MISHNAH</i></b>. JUST AS THE WATER PROVES HER SO THE WATER PROVES HIM;<span class="x" onmousemove="('comment',' Her paramour. ');">³</span>

מתני׳ <big><strong>כשם</strong></big> שהמים בודקין אותה כך המים בודקין אותו שנאמר (במדבר ה, כב) ובאו ובאו

AS IT IS SAID, 'AND SHALL ENTER' TWICE.<span class="x" onmousemove="('comment',' Num. V, 24, 27. ');">⁴</span> JUST AS SHE IS PROHIBITED TO THE HUSBAND<span class="x" onmousemove="('comment',' He must divorce her if she is guilty. ');">⁵</span>

כשם שאסורה לבעל כך אסורה לבועל שנאמר (במדבר ה, יג) נטמאה ונטמאה דברי ר' עקיבא

SO IS SHE PROHIBITED TO THE PARAMOUR;<span class="x" onmousemove="('comment',' He is not allowed to marry her. ');">⁶</span> AS IT IS SAID, DEFILED&nbsp;… AND IS DEFILED.<span class="x" onmousemove="('comment',' Ibid. 29. The and is redundant; it is therefore employed by R. Akiba for an exegetical purpose. ');">⁷</span>

א"ר יהושע כך היה דורש זכריה בן הקצב רבי אומר שני פעמים האמורים בפרשה נטמאה ונטמאה אחד לבעל ואחד לבועל

THIS IS THE STATEMENT OF R. AKIBA. R. JOSHUA SAID: THUS USED ZECHARIAH B. HAKAZAB TO EXPOUND.<span class="x" onmousemove="('comment',' He similarly explained the redundant and. ');">⁸</span> RABBI SAYS: THE WORD DEFILED OCCURS TWICE IN THE SCRIPTURAL PORTION,<span class="x" onmousemove="('comment',' In verses 14 and 29. It also occurs in verse 13; but that is expounded in a different connection. V. fol. 2b, p. 5. ');">⁹</span>

בו ביום דרש ר' עקיבא (ויקרא יא, לג) וכלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא אינו אומר טמא אלא יטמא לטמא אחרים למד על ככר שני שמטמא את השלישי

ONE REFERRING [TO HER BEING PROHIBITED] TO THE HUSBAND AND THE OTHER TO THE PARAMOUR. ON THAT DAY,<span class="x" onmousemove="('comment',' When the preceding was taught. It was the important occasion when R. Eleazar b. Azariah was appointed Principal of the School in place of Rabban Gamaliel II. V. Ber. 27b et seq. (Rashi). V. 'Ed. (Sonc. ed.). Introduction p. XI. [Geiger, Lesestucke aus der Mischnah, p. 37: on the same day on which the previous teachings were presented.] ');">¹⁰</span>

א"ר יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי שהיית אומר עתיד דור אחר לטהר ככר שלישי שאין לו מקרא מן התורה שהוא טמא והלא ר' עקיבא תלמידך מביא לו מקרא מן התורה שהוא טמא שנאמר כל אשר בתוכו יטמא

R. AKIBA EXPOUNDED, AND EVERY EARTHEN VESSEL, WHEREINTO ANY OF THEM FALLETH, WHATSOEVER IS IN IT SHALL BE UNCLEAN,<span class="x" onmousemove="('comment',' Lev. XI, 33. The reference is to unclean creeping things. ');">¹¹</span> IT DOES NOT STATE TAME [IS UNCLEAN] BUT YITMA',<span class="x" onmousemove="('comment',' Since the text was unpointed R. Akiba read the word as yetamme', i.e., 'makes (others) unclean'. ');">¹²</span>

בו ביום דרש ר' עקיבא (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו' ומקרא אחר אמר (במדבר לה, ד) מקיר העיר וחוצה אלף אמה סביב

I.E. TO MAKE OTHERS UNCLEAN. THIS TEACHES THAT A LOAF WHICH IS UNCLEAN IN THE SECOND DEGREE,<span class="x" onmousemove="('comment',' The vessel becomes unclean first and then defiles the loaf in it. ');">¹³</span> MAKES [WHATEVER IT COMES IN CONTACT WITH] UNCLEAN IN THE THIRD DEGREE. R. JOSHUA SAID: WHO WILL REMOVE THE DUST FROM THINE EYES, R. JOHANAN B. ZAKKAI, SINCE THOU SAYEST THAT ANOTHER GENERATION IS DESTINED TO PRONOUNCE CLEAN A LOAF<span class="x" onmousemove="('comment',' [Even in holy food like that of the heave-offering.] ');">¹⁴</span>

אי אפשר לומר אלף אמה שכבר נאמר אלפים אמה ואי אפשר לומר אלפים אמה שכבר נאמר אלף אמה הא כיצד אלף אמה מגרש ואלפים אמה תחום השבת

WHICH IS UNCLEAN IN THE THIRD DEGREE ON THE GROUND THAT THERE IS NO TEXT IN THE TORAH ACCORDING TO WHICH IT IS UNCLEAN!<span class="x" onmousemove="('comment',' (Even in common food.) ');">¹⁵</span> IS NOT R. AKIBA THY PUPIL?<span class="x" onmousemove="('comment',' [He was not the pupil of R. Johanan b. Zakkai, but of his disciple R. Eliezer b. Hyrcanus, yet he is so described on account of his eminence. (Maim.).] ');">¹⁶</span>

ר' אליעזר בנו של ר' יוסי הגלילי אומר אלף אמה מגרש ואלפים אמה שדות וכרמים

HE ADDUCES A TEXT IN THE TORAH ACCORDING TO WHICH IT IS UNCLEAN, VIZ., 'WHATSOEVER IS IN IT SHALL BE UNCLEAN'. ON THAT DAY R. AKIBA EXPOUNDED, AND YE SHALL MEASURE WITHOUT THE CITY FOR THE EAST SIDE TWO THOUSAND CUBITS ETC.<span class="x" onmousemove="('comment',' Num. XXXV, 5, defining the limits of the cities of refuge. ');">¹⁷</span>

בו ביום דרש רבי עקיבא (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה' ויאמרו לאמר שאין ת"ל לאמר ומה ת"ל לאמר מלמד שהיו ישראל עונין שירה אחריו של משה על כל דבר ודבר כקוראין את הלל (אשירה לה' כי גאה גאה) לכך נאמר לאמר

BUT ANOTHER TEXT STATES, FROM THE WALL OF THE CITY OUTWARD A THOUSAND CUBITS ROUND ABOUT.<span class="x" onmousemove="('comment',' Ibid. 4. ');">¹⁸</span> IT IS IMPOSSIBLE TO SAY THAT IT WAS A THOUSAND CUBITS SINCE IT HAS BEEN ALREADY STATED TWO THOUSAND CUBITS'; AND IT IS IMPOSSIBLE TO SAY THAT IT WAS TWO THOUSAND CUBITS SINCE IT HAS BEEN ALREADY STATED 'A THOUSAND CUBITS'! HOW WAS IT THEN? A THOUSAND CUBITS FOR THE SUBURB<span class="x" onmousemove="('comment',' Open spaces for cattle. ');">¹⁹</span>

רבי נחמיה אומר כקורין את שמע ולא כקורין את הלל

AND TWO THOUSAND CUBITS FOR THE SABBATH-LIMIT.<span class="x" onmousemove="('comment',' Beyond the city an additional space was included equal to the extreme point one was allowed to proceed to from an inhabited spot on the Sabbath. viz., 2000 cubits. This latter space was inclusive of the suburb. ');">²⁰</span> R. ELIEZER THE SON OF R. JOSE THE GALILEAN SAYS: A THOUSAND CUBITS FOR THE SUBURB AND TWO THOUSAND CUBITS FOR FIELDS AND VINEYARDS.<span class="x" onmousemove="('comment',' This was also inclusive of the suburb. ');">²¹</span>

בו ביום דרש ר' יהושע בן הורקנוס לא עבד איוב את הקב"ה אלא מאהבה שנא' (איוב יג, טו) הן יקטלני לו אייחל ועדיין הדבר שקול לו אני מצפה או איני מצפה ת"ל (איוב כז, ה) עד אגוע לא אסיר תומתי ממני מלמד שמאהבה עשה

ON THAT DAY R. AKIBA EXPOUNDED, THEN SANG MOSES AND THE CHILDREN OF ISRAEL THIS SONG UNTO THE LORD AND SPAKE, SAYING,<span class="x" onmousemove="('comment',' Ex. XV, 1. ');">²²</span> THERE WAS NO NEED FOR THE WORD 'SAYING', SO WHY WAS IT ADDED? IT TEACHES THAT THE ISRAELITES RESPONDED TO EVERY SENTENCE AFTER MOSES, IN THE MANNER OF READING HALLEL,<span class="x" onmousemove="('comment',' This will be explained in the Gemara. Hallel, lit., 'praise', is the name given to Pss. CXIII-CXVIII, cf. Suk. III, 10. ');">²³</span>

אמר רבי יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי שהיית דורש כל ימיך שלא עבד איוב את המקום אלא מיראה שנאמר (איוב א, ח) איש תם וישר ירא אלהים וסר מרע והלא יהושע תלמיד תלמידך למד שמאהבה עשה

'I WILL SING UNTO THE LORD, FOR HE HATH TRIUMPHED GLORIOUSLY,<span class="x" onmousemove="('comment',' Ex. XV, 1. ');">²⁴</span> ON THAT ACCOUNT IS THE WORD 'SAYING' MENTIONED. R. NEHEMIAH SAYS: IN THE MANNER OF READING THE <i>SHEMA'</i><span class="x" onmousemove="('comment',' V. Glos. The method of recital is explained in the Gemara. ');">²⁵</span>

<big><strong>גמ׳</strong></big> אותו למאן אילימא לבעל בעל מאי עביד וכי תימא

AND NOT HALLEL. ON THAT DAY R. JOSHUA B. HYRCANUS EXPOUNDED: JOB ONLY SERVED THE HOLY ONE, BLESSED BE HE, FROM LOVE: AS IT IS SAID, THOUGH HE SLAY ME, YET WILL I WAIT FOR HIM.<span class="x" onmousemove="('comment',' Job XIII, 15. ');">²⁶</span> AND SHOULD IT BE STILL DOUBTFUL WHETHER THE MEANING IS 'I WILL WAIT FOR HIM' OR 'I WILL NOT WAIT',<span class="x" onmousemove="('comment',' There is a variant in the text which gives the alternative translation. V. R.V. margin. ');">²⁷</span> THERE IS ANOTHER TEXT TO DECLARE, TILL I DIE I WILL NOT PUT AWAY MINE INTEGRITY FROM ME.<span class="x" onmousemove="('comment',' Ibid. XXVII, 5. ');">²⁸</span> THIS TEACHES THAT WHAT HE DID WAS FROM LOVE. R. JOSHUA [B. HANANIAH] SAID: WHO WILL REMOVE THE DUST FROM THINE EYES, R. JOHANAN B. ZAKKAI, SINCE THOU HAST BEEN EXPOUNDING ALL THY LIFE THAT JOB ONLY SERVED THE ALL-PRESENT FROM FEAR, AS IT IS SAID, THAT MAN WAS PERFECT AND UPRIGHT, AND ONE THAT FEARED GOD. AND ESCHEWED EVIL!<span class="x" onmousemove="('comment',' Ibid. I, 1. ');">²⁹</span> DID NOT JOSHUA, THE PUPIL OF THY PUPIL,<span class="x" onmousemove="('comment',' He was the pupil of Akiba. ');">³⁰</span> TEACH THAT WHAT HE DID WAS FROM LOVE?<span class="x" onmousemove="('comment',' [Buchler, Sin and Atonement, p. 140, suggests this controversy to have arisen in connection with the discussion whether the book of Job should be included in the Canon.] ');">³¹</span> <b><i>GEMARA</i></b>. [The Mishnah states: SO THE WATER PROVES] HIM. Whom? If I say that it is the husband, what has the husband done? Should you reply