Sotah 66

Chapter 66

א ורבי יהודה האי (דברים כה, ט) וענתה ואמרה מאי עביד ליה מיבעי ליה לאגמורי ללוים דבלשון הקודש
1 What, then, does R. Judah make of the phrase 'and she shall answer and say'?<span class="x" onmousemove="('comment',' Since he does not follow the Rabbis in basing upon it the rule that the formula must be in Hebrew. ');"><sup>1</sup></span> — He requires it for the purpose of deducing that the Levites [must pronounce the blessings and curses] in the holy tongue.<span class="x" onmousemove="('comment',' Since the phrase 'answer and say' occurs in Deut. XXVII, 14. ');"><sup>2</sup></span>
ב ולילף קול ממשה ענייה ענייה גמיר קול קול לא גמיר
2 But let him derive that from the analogous use of the word 'voice' in connection with Moses! — He had learnt [from his teacher] to draw an inference from the analogous use of the word 'answer' but not from 'voice'.<span class="x" onmousemove="('comment',' [No inference can be drawn from the analogous use of a word (a Gezerah shawah, v. Glos.) which has not been received on tradition from a teacher.] ');"><sup>3</sup></span> It has been similarly taught: R. Judah says: Wherever [in Scripture the words] 'thus', both in the form of 'koh' and 'kakah', or 'answer and say' occur, [what has to be spoken] must only be in the holy tongue. The word 'koh' is found in 'Thus ye shall bless',<span class="x" onmousemove="('comment',' Num. VI, 23, the priestly benediction which must be in Hebrew. ');"><sup>4</sup></span>
ג תניא נמי הכי רבי יהודה אומר כל מקום שנאמר כה ככה ענייה ואמירה אינו אלא לשון הקודש כה (במדבר ו, כג) כה תברכו (דברים כה, ט) ככה דחליצה ענייה ואמירה דלוים
3 'kakah' in connection with <i>Halizah</i>, and 'answer and say' with the Levites. HOW WERE THE BLESSINGS AND CURSES [PRONOUNCED]? WHEN ISRAEL CROSSED THE JORDAN etc. Our Rabbis taught: Are they not beyond Jordan?<span class="x" onmousemove="('comment',' Deut. XI, 30. This might have been interpreted as close to the other side of the Jordan. ');"><sup>5</sup></span>
ד ברכות וקללות כיצד כיון שעברו ישראל את הירדן כו' תנו רבנן (דברים יא, ל) הלא המה בעבר הירדן מעבר לירדן ואילך דברי רבי יהודה (דברים יא, ל) אחרי דרך מבוא השמש מקום שחמה זורחת
4 [This means] on the other side of the Jordan and beyond; such is the statement of R. Judah. Behind the way of the coming of the sun<span class="x" onmousemove="('comment',' Ibid.; 'coming' is usually understood as 'setting', but it is here explained as 'coming up, rising'. ');"><sup>6</sup></span> — the place where the sun dawns.<span class="x" onmousemove="('comment',' [The East. The phrase means accordingly: Far away from the Eastern bank of the Jordan where the Israelites were at the time towards the West. The term [H] as distinct from [H] denotes 'greatly separated'.] ');"><sup>7</sup></span>
ה (דברים יא, ל) בארץ הכנעני היושב בערבה אלו הר גריזים והר עיבל שיושבין בהם כותיים (דברים יא, ל) מול הגלגל סמוך לגלגל (דברים יא, ל) אצל אלוני מורה שכם ולהלן הוא אומר (בראשית יב, ו) ויעבר אברם בארץ עד מקום שכם עד אלון מורה מה אלון מורה האמור להלן שכם אף כאן שכם
5 In the land of the Canaanites which dwell in the Arabah<span class="x" onmousemove="('comment',' Ibid.; 'coming' is usually understood as 'setting', but it is here explained as 'coming up, rising'. ');"><sup>6</sup></span> — i.e., mount Gerizim and mount Ebal where the Cutheans<span class="x" onmousemove="('comment',' Samaritans, so called because they were brought by Sargon, King of Assyria, from Cuthea, to take the place of the exiled Israelites. ');"><sup>8</sup></span>
ו תניא אמר רבי אלעזר ברבי יוסי בדבר זה זייפתי ספרי כותיים אמרתי להם זייפתם תורתכם ולא העליתם בידכם כלום שאתם אומרים אלוני מורה שכם אף אנו מודים שאלוני מורה שכם אנו למדנוה בגזרה שוה אתם במה למדתום
6 dwell. Over against Gilgal<span class="x" onmousemove="('comment',' Ibid.; 'coming' is usually understood as 'setting', but it is here explained as 'coming up, rising'. ');"><sup>6</sup></span> — [this means] near Gilgal.<span class="x" onmousemove="('comment',' [Not the Gilgal east of Jericho, but another place of that name identified with Juleijil, east of Mt. Gerizim; v. p. 166, n. 3. ');"><sup>9</sup></span>
ז רבי אלעזר אמר הלא המה בעבר הירדן סמוך לירדן דאי מעבר הירדן ואילך הלא כתיב (דברים כז, ד) והיה בעברכם את הירדן
7 Beside the terebinths of Moreh<span class="x" onmousemove="('comment',' Ibid.; 'coming' is usually understood as 'setting', but it is here explained as 'coming up, rising'. ');"><sup>6</sup></span> — [this means] Shechem. Elsewhere it states: And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh;<span class="x" onmousemove="('comment',' Gen. XII, 6. ');"><sup>10</sup></span>
ח אחרי דרך מבוא השמש מקום שהחמה שוקעת בארץ הכנעני ארץ חוי היא
8 as the terebinth of Moreh mentioned in this latter verse is Shechem, so in the former verse it means Shechem. It has been taught:<span class="x" onmousemove="('comment',' As Rashi remarks, the words 'it has been taught' should be deleted, as it is the continuation of the Baraitha, v. Sifre, a.l. ');"><sup>11</sup></span>
ט היושב בערבה והלא בין הרים וגבעות הן יושבין מול הגלגל והלא לא ראו את הגלגל
9 R. Eleazar son of R. Jose said: In this connection I proved the Samaritan Scriptures<span class="x" onmousemove="('comment',' For sifre 'Scriptures' we must read with the J. Talmud Sofre 'scribes, learned men'. ');"><sup>12</sup></span> to be false. I said to them, 'You have falsified your Torah<span class="x" onmousemove="('comment',' The Samaritan recension of the Pentateuch. In Deut. XI, 30 it adds 'over against Shechem' which does not appear in the Hebrew version. ');"><sup>13</sup></span>
י רבי אליעזר ב"י אומר לא בא הכתוב אלא להראות להן דרך בשניה כדרך שהראה להן בראשונה דרך בדרך לכו ולא בשדות וכרמים היושב בישוב לכו ולא במדברות בערבה בערבה לכו ולא בהרים וגבעות
10 but you gained nothing thereby.<span class="x" onmousemove="('comment',' I.e., your addition of the words was unnecessary. ');"><sup>14</sup></span> You declare that 'the terebinths of Moreh' means Shechem; we too admit that 'the terebinths of Moreh' means Shechem. We learnt this by an inference from analogy;<span class="x" onmousemove="('comment',' Gezerah shawah (v. Glos.). ');"><sup>15</sup></span>
יא תנו רבנן כיצד עברו ישראל את הירדן בכל יום ארון נוסע אחר שני דגלים והיום נסע תחילה שנאמר (יהושע ג, יא) הנה ארון הברית אדון כל הארץ עובר לפניכם בכל יום ויום לוים נושאין את הארון והיום נשאוהו כהנים שנאמר (יהושע ג, יג) והיה כנוח כפות רגלי הכהנים נושאי ארון ה' וגו'
11 but how have you learnt it!'<span class="x" onmousemove="('comment',' By tampering with the text. ');"><sup>16</sup></span> R. Eleazar said: 'Are they not beyond the Jordan'? [This means] near the Jordan; because if it signified on the other side of the Jordan and beyond, is it not written: And it shall be when ye are passed over Jordan!<span class="x" onmousemove="('comment',' Ibid. XXVII, 4. This is explained: as soon as you have passed over; therefore it must have been a place close to the Jordan. ');"><sup>17</sup></span>
יב תניא רבי יוסי אומר בשלשה מקומות נשאו כהנים את הארון כשעברו את הירדן וכשהסיבו את יריחו וכשהחזירוהו למקומו
12 'Behind the way of the coming of the sun' — [this means] the place where the sun sets.<span class="x" onmousemove="('comment',' [The West, and the verse means far away from the Western towards the Eastern bank of the Jordan.] ');"><sup>18</sup></span> 'In the land of the Canaanites' — i.e., the land of the Hivites. 'Which dwell in the Arabah' — but do they not dwell among mountains and hills!<span class="x" onmousemove="('comment',' Arabah signifies the plain. ');"><sup>19</sup></span> 'Over against Gilgal' — but they could not see Gilgal!<span class="x" onmousemove="('comment',' They lived at a distance from it; so why is this mentioned? [Rashi, who seems to have another and preferable text, explains the question: 'but they (these places) are far from Gilgal' Gilgal being East of Jericho (v. p. 165, n. 5), why then mention it, cf. also Rashi on Deut. XI, 30.] ');"><sup>20</sup></span> — R. Eliezer b. Jacob says: Scripture has here only the intention of pointing out to them the route for the second [part of the journey] as it had pointed out to them the route for the first [part of the journey].<span class="x" onmousemove="('comment',' When Israel left Egypt a pillar of fire and cloud directed them; but this ceased on the death of Moses. Scripture therefore gives them directions, and its purpose is not to explain the location of Gerizim and Ebal. ');"><sup>21</sup></span> 'The way' — [this means], Proceed along the high-road and not through fields and vineyards. 'Which dwell' — [this means], Pass through inhabited territory and not through deserts. 'In the Arabah' — [this means], Pass through the plain and not through mountains and hills. Our Rabbis taught: How did Israel cross the Jordan? Each day [during the journey in the wilderness] the ark journeyed behind two standards,<span class="x" onmousemove="('comment',' Of the tribes; v. Num. X, 11ff. ');"><sup>22</sup></span> but on this day [of crossing] it journeyed in front; as it is said: Behold, the ark of the covenant of the Lord of all the earth passeth over before you.<span class="x" onmousemove="('comment',' Josh. III, 11. ');"><sup>23</sup></span> Each day the Levites carried the ark, but on this day the priests carried it; as it is said: And it shall come to pass, when the soles of the feet of the priests that bear the ark of the Lord etc.<span class="x" onmousemove="('comment',' Ibid. 13. ');"><sup>24</sup></span> — It has been taught: R. Jose says: On three occasions the priests carried the ark: when they crossed the Jordan, when they walked round Jericho,<span class="x" onmousemove="('comment',' Ibid. VI, 6. ');"><sup>25</sup></span> and when they deposited it in its place.<span class="x" onmousemove="('comment',' In Solomon's Temple (I Kings VIII, 3). ');"><sup>26</sup></span> —