Sotah 85

Chapter 85

א מונחין בארון וכן הוא אומר (במדבר לא, ו) וישלח אותם משה אלף למטה לצבא אותם ואת פינחס אותם אלו סנהדרין פינחס זה משוח מלחמה וכלי הקודש זה ארון ולוחות שבו וחצוצרות התרועה אלו השופרות
1 were deposited in the ark. Thus it states: And Moses sent them, a thousand of every tribe, to the war, them and Phinehas<span class="x" onmousemove="('comment',' Num. XXXI, 6. ');"><sup>1</sup></span> — 'them' refers to the Sanhedrin; 'Phinehas' was the [priest] Anointed for Battle; 'with the vessels of the sanctuary' i.e., the ark and the tablets [of the decalogue] which were in it; 'and the trumpets for the alarm' i.e., the horns.<span class="x" onmousemove="('comment',' [Shofaroth (pl. of Shofar) — i.e., the instruments which were called in those days Shofaroth and not by the biblical term hazozeroth; v. Shab. 36a (Strashun).] ');"><sup>2</sup></span> — A Tanna taught: Not for naught did Phinehas go to the battle [against Midian] but to exact judgment on behalf of his mother's father [Joseph]; as it is said: And the Midianites sold him into Egypt etc.<span class="x" onmousemove="('comment',' Gen. XXXVII, 36. ');"><sup>3</sup></span>
ב תנא לא לחנם הלך פינחס למלחמה אלא ליפרע דין אבי אמו שנאמר (בראשית לז, לו) והמדנים מכרו אותו אל מצרים וגו' למימרא דפינחס מיוסף אתי והא כתיב (שמות ו, כה) ואלעזר בן אהרן לקח לו מבנות פוטיאל לו לאשה מאי לאו דאתי מיתרו שפיטם עגלים לעבודת כוכבים לא מיוסף שפיטפט ביצרו
2 Is this to say that Phinehas was a descendant of Joseph? But behold it is written: And Eleazar Aaron's son took him one of the daughters of Putiel to wife; [and she bare him Phinehas]!<span class="x" onmousemove="('comment',' Ex. VI, 25. ');"><sup>4</sup></span> Is it not to be supposed, then, that he was a descendant of Jethro who fattened [pittem]<span class="x" onmousemove="('comment',' Putiel is explained as 'one who fattened (calves) for a god'. ');"><sup>5</sup></span> calves for idolatry? — No; [he was a descendant] of Joseph<span class="x" onmousemove="('comment',' Identified with Putiel. ');"><sup>6</sup></span>
ג והלא שבטים מבזין אותו ראיתם בן פוטי זה בן שפיטם אבי אמו עגלים לעבודת כוכבים יהרוג נשיא מישראל אלא אי אבוה דאימיה מיוסף אימיה דאימיה מיתרו ואי אימיה דאימיה מיוסף אבוה דאימיה מיתרו דיקא נמי דכתיב מבנות פוטיאל תרי משמע שמע מינה
3 who mastered [pitpet] his passion. But did not the other tribes despise him<span class="x" onmousemove="('comment',' Phinehas. ');"><sup>7</sup></span> [saying], 'Look at this son of Puti, the son whose mother's father fattened calves for idolatry; he killed a prince in Israel!'<span class="x" onmousemove="('comment',' Viz., Zimri (Num. XXV. 7ff). Consequently Phinehas was considered by his contemporaries to have descended from Jethro. V. Sanh. 82b. ');"><sup>8</sup></span> But, if his mother's father was descended from Joseph, then his mother's mother was descended from Jethro; and if his mother's mother was descended from Joseph, then his mother's father was descended from Jethro. This is also proved as a conclusion from what is written: 'One of the daughters of Putiel', from which are to be inferred two [lines of ancestry].<span class="x" onmousemove="('comment',' The name Putiel is spelt with a yod which is usually the sign of the plural. Hence both the explanations given are possible, viz., Putiel can be identified either with Joseph or Jethro. ');"><sup>9</sup></span>
ד <big><strong>מתני׳</strong></big> (דברים כ, ה) ודברו השוטרים אל העם לאמר מי האיש אשר בנה בית חדש ולא חנכו ילך וישוב לביתו וגו' אחד הבונה בית התבן בית הבקר בית העצים בית האוצרות אחד הבונה ואחד הלוקח ואחד היורש ואחד שנתן לו מתנה
4 Draw this conclusion. <b><i>MISHNAH</i></b>. AND THE OFFICERS SHALL SPEAK UNTO THE PEOPLE, SAYING, WHAT MAN IS THERE THAT HATH BUILT A NEW HOUSE, AND HATH NOT DEDICATED IT? LET HIM GO AND RETURN TO HIS HOUSE — ETC.<span class="x" onmousemove="('comment',' Deut. XX, 5. ');"><sup>10</sup></span> IT IS ALL ONE WHETHER HE BUILT A BARN FOR STRAW, A STABLE FOR CATTLE, A SHED FOR WOOD, OR A STOREHOUSE;<span class="x" onmousemove="('comment',' For wine, oil, produce etc. ');"><sup>11</sup></span>
ה (דברים כ, ו) ומי האיש אשר נטע כרם ולא חללו וגו' אחד הנוטע כרם ואחד הנוטע חמשה אילני מאכל ואפילו מחמשת המינין אחד הנוטע ואחד המבריך ואחד המרכיב ואחד הלוקח ואחד היורש ואחד שנתן לו מתנה
5 IT IS ALL ONE WHETHER HE BUILT, PURCHASED, INHERITED IT OR SOMEBODY HAD GIVEN IT TO HIM AS A PRESENT.<span class="x" onmousemove="('comment',' So long as it was new to him, he was exempt from service. ');"><sup>12</sup></span> AND WHAT MAN IS THERE THAT HATH PLANTED A VINEYARD, AND HATH NOT USED THE FRUIT THEREOF? ETC.<span class="x" onmousemove="('comment',' Ibid. 6. ');"><sup>13</sup></span> IT IS ALL ONE WHETHER HE PLANTED A VINEYARD OR PLANTED FIVE FRUIT-TREES<span class="x" onmousemove="('comment',' The minimum number to warrant exemption. ');"><sup>14</sup></span>
ו (דברים כ, ז) ומי האיש אשר ארש אשה וגו' אחד המארס את הבתולה ואחד המארס את האלמנה אפי' שומרת יבם ואפי' שמע שמת אחיו במלחמה חוזר ובא לו כל אלו ואלו שומעין דברי כהן מערכי מלחמה וחוזרין ומספקין מים ומזון ומתקנין את הדרכים
6 AND EVEN OF FIVE SPECIES;<span class="x" onmousemove="('comment',' May be included in the requisite number of plantings. ');"><sup>15</sup></span> IT IS ALL ONE WHETHER HE PLANTED, BENT<span class="x" onmousemove="('comment',' The vine so that the end is embedded in the soil and brings forth a new shoot. ');"><sup>16</sup></span> OR GRAFTED IT, OR WHETHER HE PURCHASED, INHERITED OR SOMEBODY HAD GIVEN IT TO HIM AS A PRESENT. AND WHAT MAN IS THERE THAT HATH BETROTHED A WIFE? ETC.<span class="x" onmousemove="('comment',' Deut. XX, 7. ');"><sup>17</sup></span>
ז ואלו שאינן חוזרין הבונה בית שער אכסדרה ומרפסת הנוטע ארבע אילני מאכל וחמשה אילני סרק המחזיר את גרושתו אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל בת ישראל לממזר ולנתין לא היה חוזר רבי יהודה אומר אף הבונה בית על מכונו לא היה חוזר ר' אליעזר אומר אף הבונה בית לבינים בשרון לא היה חוזר
7 IT IS ALL ONE WHETHER HE HAD BETROTHED A VIRGIN OR A WIDOW, OR EVEN A CHILDLESS WIDOW WAITING FOR HER BROTHER-IN-LAW, OR EVEN IF A MAN HEARD THAT HIS BROTHER HAD DIED IN BATTLE,<span class="x" onmousemove="('comment',' Leaving no offspring, and it is his duty to marry the widow. ');"><sup>18</sup></span> HE RETURNS HOME. ALL THESE HEAR THE PRIEST'S WORDS CONCERNING THE WAR-REGULATIONS AND RETURN HOME; BUT THEY SUPPLY WATER AND FOOD AND REPAIR THE ROADS [FOR THE ARMY]. THE FOLLOWING DO NOT RETURN HOME: HE WHO BUILT A LODGE,<span class="x" onmousemove="('comment',' Lit., 'house of the gate'. ');"><sup>19</sup></span>
ח אלו שאין זזין ממקומן בנה בית וחנכו נטע כרם וחללו הנושא את ארוסתו הכונס את יבמתו שנא' (דברים כד, ה) נקי יהיה לביתו שנה אחת לביתו זה ביתו יהיה זה כרמו ושמח את אשתו זו אשתו אשר לקח להביא את יבמתו אין מספיקין (להם) מים ומזון ואין מתקנין את הדרכים
8 A LOGGIA OR A VERANDAH; HE WHO PLANTED FOUR FRUIT-TREES OR FIVE TREES WHICH ARE NOT FRUIT-BEARING; HE WHO TOOK BACK HIS DIVORCED WIFE. IF A HIGH PRIEST MARRIED A WIDOW, OR AN ORDINARY PRIEST MARRIED A DIVORCEE OR A <i>HALUZAH</i>,<span class="x" onmousemove="('comment',' V. Glos. ');"><sup>20</sup></span> OR A LAY ISRAELITE MARRIED AN ILLEGITIMATE OR A NETHINAH,<span class="x" onmousemove="('comment',' V. p. 119, n. 5. ');"><sup>21</sup></span> OR THE DAUGHTER OF AN ISRAELITE MARRIED AN ILLEGITIMATE OR A NATHIN, HE DOES NOT RETURN HOME.<span class="x" onmousemove="('comment',' Because these are illegal marriages. ');"><sup>22</sup></span>
ט <big><strong>גמ׳</strong></big> תנו רבנן ודברו השוטרים יכול דברים של עצמן כשהוא אומר (דברים כ, ח) ויספו השוטרים הרי דברים של עצמן אמור הא מה אני מקיים ודברו השוטרים בדברי משוח מלחמה הכתוב מדבר הא כיצד כהן מדבר ושוטר משמיע
9 R. JUDAH SAYS: ALSO HE WHO REBUILT A HOUSE UPON ITS FOUNDATIONS DOES NOT RETURN HOME. R. ELIEZER SAYS: ALSO HE WHO BUILT A BRICK-HOUSE IN SHARON<span class="x" onmousemove="('comment',' A place in Palestine which is very sandy; so a house built there does not last long. ');"><sup>23</sup></span> DOES NOT RETURN HOME. THE FOLLOWING DO NOT MOVE FROM THEIR PLACE:<span class="x" onmousemove="('comment',' To join the army and then claim exemption. ');"><sup>24</sup></span>
י תני חדא כהן מדבר ושוטר משמיע ותניא אידך כהן מדבר וכהן משמיע ותניא אידך שוטר מדבר ושוטר משמיע אמר אביי הא כיצד מונגש ועד ודברו כהן מדבר וכהן משמיע מודברו עד ויספו כהן מדבר ושוטר משמיע מויספו ואילך שוטר מדבר ושוטר משמיע
10 HE WHO BUILT A NEW HOUSE AND DEDICATED IT, PLANTED A VINEYARD AND USED ITS FRUIT, MARRIED HIS BETROTHED, OR TOOK HOME HIS BROTHER'S CHILDLESS WIDOW; AS IT IS SAID, HE SHALL BE FREE AT HOME ONE YEAR<span class="x" onmousemove="('comment',' Deut. XXIV, 5. ');"><sup>25</sup></span> — 'AT HOME,' THIS REFERS TO HIS HOUSE; 'SHALL BE' REFERS TO HIS VINEYARD; 'AND SHALL CHEER HIS WIFE' REFERS TO HIS WIFE; WHICH HE HATH TAKEN' IS TO INCLUDE HIS BROTHER'S CHILDLESS WIDOW. THESE DO NOT SUPPLY WATER AND FOOD AND REPAIR THE ROADS [FOR THE ARMY]. <b><i>GEMARA</i></b>. Our Rabbis taught: 'And the officers shall speak' — it is possible to think that this refers to their own words;<span class="x" onmousemove="('comment',' I.e., spoken by the officers and not by the priest. ');"><sup>26</sup></span>
יא מי האיש אשר בנה בית חדש כו' תנו רבנן אשר בנה אין לי אלא אשר בנה לקח וירש וניתן לו במתנה מנין ת"ל מי האיש אשר בנה
11 but when it states: And the officers shall speak further,<span class="x" onmousemove="('comment',' Deut. XX, 8. The addition of 'further' is the basis of the deduction. ');"><sup>27</sup></span> behold this is to be understood as their own words; so how am I to explain 'And the officers shall speak'? Scripture alludes to the words of the priest Anointed for Battle. So what was the procedure? A priest speaks [the words] and an officer proclaims them [to the army]. One [authority] taught: A priest speaks [the words] and an officer proclaims them; another taught: A priest speaks [the words] and a priest proclaims them; while yet another taught: An officer speaks [the words] and an officer proclaims them! — Abaye said: What, then, was the procedure? From 'when ye draw nigh' down to 'and the officers shall speak'<span class="x" onmousemove="('comment',' I.e., the exhortation in Deut. XX, 3ff. ');"><sup>28</sup></span> a priest speaks and a priest proclaims. From 'and the officers shall speak� down to 'and the officers shall speak further'<span class="x" onmousemove="('comment',' Ibid. 5-7. ');"><sup>29</sup></span>
יב בית אין לי אלא בית מנין לרבות בית התבן ובית הבקר ובית העצים ובית האוצרות ת"ל אשר בנה מכל מקום יכול שאני מרבה אף הבונה בית שער אכסדרה ומרפסת תלמוד לומר בית מה בית הראוי לדירה אף כל הראוי לדירה
12 a priest speaks and an officer proclaims. From 'and the officers shall speak' onwards an officer speaks and an officer proclaims. WHAT MAN IS THERE THAT HATH BUILT A NEW HOUSE? etc. Our Rabbis taught: 'That hath built' — I have here only the case where he built; whence is it [that the law applies also to a case where] he purchased, inherited or somebody gave it to him as a present? There is a text to state, What man is there that hath built a house.<span class="x" onmousemove="('comment',' This is understood as: whatever man built a new house, the present owner of it is exempt. ');"><sup>30</sup></span> I have here only the case of a house; whence is it that it includes a barn for straw, a stable for cattle, a shed for wood and a storehouse? There is a text to state 'that hath built' — i.e., whatever [structure be erected]. It is possible to imagine that I am also to include one who built a lodge, loggia or verandah; there is a text to state 'a house' — as 'house' implies a place suitable for habitation so every [building for which exemption may be claimed must be] suitable for habitation. R. Eliezer b. Jacob says: [The word] 'house' [is to be interpreted] according to its usual definition; [and the fact that Scripture does not read] 'and hath not dedicated' but and hath not dedicated it<span class="x" onmousemove="('comment',' The suffix is superfluous. ');"><sup>31</sup></span>
יג ר' אליעזר בן יעקב אומר בית כמשמעו לא חנך ולא חנכו פרט לגזלן לימא דלא כרבי יוסי הגלילי דאי רבי יוסי הגלילי הא אמר ורך הלבב זה המתיירא
13 is to exclude a robber.<span class="x" onmousemove="('comment',' A man who steals a new house is not exempt. ');"><sup>32</sup></span> Is this to say that [this teaching] is not in agreement with that of R. Jose the Galilean?<span class="x" onmousemove="('comment',' Who exempts a sinner; v. supra p. 222. ');"><sup>33</sup></span> For if it agreed with R. Jose the Galilean, behold he has said: Fainthearted<span class="x" onmousemove="('comment',' Deut. XX, 8. ');"><sup>34</sup></span> i.e., he who is afraid
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