Sotah 93

Chapter 93

א רב ושמואל חד אמר נס וחד אמר נס בתוך נס מאן דאמר נס יער הוה דובים לא הוו מ"ד נס בתוך נס לא יער הוה ולא דובים הוו וליהוי דובים ולא ליהוי יער דבעיתי
1 Rab and Samuel [differ in their interpretation]; one said it was a miracle, while the other said it was a miracle within a miracle. He who said it was a miracle did so because there was a forest but there were no bears;<span class="x" onmousemove="('comment',' These were miraculously created for the occasion. ');"><sup>1</sup></span> he who said it was a miracle within a miracle did so because there was no forest nor were there any bears. [But according to the latter interpretation] there need have been [provided] bears but not a forest! — [It was required] because [the bears] would have been frightened.<span class="x" onmousemove="('comment',' If there was no forest provided for them in which they could hide, they would not have dared to attack the children. ');"><sup>2</sup></span>
ב אמר רבי חנינא בשביל ארבעים ושנים קרבנות שהקריב בלק מלך מואב הובקעו מישראל ארבעים ושנים ילדים איני
2 R. Hanina said: On account of the forty-two sacrifices which Balak, king of Moab, offered,<span class="x" onmousemove="('comment',' Num. XXIII, 1, 14, 29. ');"><sup>3</sup></span> were forty-two children cut off from Israel. But it is not so; for Rab Judah has said in the name of Rab: Always should a man occupy himself with Torah and the commandments even though it be not for their own sake,<span class="x" onmousemove="('comment',' Without the expectation of reward. ');"><sup>4</sup></span>
ג והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות ואע"פ שלא לשמה שמתוך שלא לשמה בא לשמה שבשכר ארבעים ושנים קרבנות שהקריב בלק מלך מואב זכה ויצתה ממנו רות שיצא ממנו שלמה שכתוב ביה (מלכים א ג, ד) אלף עולות יעלה שלמה ואמר רבי יוסי בן חוני רות בתו של עגלון בנו של בלק היתה תאותו מיהא לקללה הוי
3 for from [occupying himself with them] not for their own sake he comes to do so for their own sake; because as a reward for the forty-two sacrifices which Balak, king of Moab, offered,<span class="x" onmousemove="('comment',' Although he did not offer them for their own sake. ');"><sup>5</sup></span> he merited that Ruth should issue from him and from her issued Solomon concerning whom it is written: A thousand burnt-offerings did Solomon offer!<span class="x" onmousemove="('comment',' I Kings lii, 4. V. Hor. (Son. ed.) p. 75. ');"><sup>6</sup></span>
ד (מלכים ב ב, יט) ויאמרו אנשי העיר אל אלישע הנה נא מושב העיר טוב כאשר אדוני רואה וגו' וכי מאחר דמים רעים וארץ משכלת אלא מה טובתה אמר רבי חנין חן מקום על יושביו אמר רבי יוחנן שלשה חינות הן חן מקום על יושביו חן אשה על בעלה חן מקח על מקחו
4 And R. Jose b. Honi said: Ruth was the daughter of Eglon the son of Balak!<span class="x" onmousemove="('comment',' So this was Balak's reward and not the death of the children. ');"><sup>7</sup></span> — Nevertheless his desire was to curse Israel.<span class="x" onmousemove="('comment',' And so he had his reward in the death of these children. ');"><sup>8</sup></span>
ה תנו רבנן שלשה חלאין חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו
5 And the men of the city said unto Elisha, Behold, we pray thee, the situation of this city is pleasant, as my lord seeth etc.<span class="x" onmousemove="('comment',' II Kings II, 19. ');"><sup>9</sup></span> [But how could it be so] since 'the water is naught and the land miscarrieth'! What, then, was its pleasantness? — R. Hanin said: The favour of a place in the estimation of its inhabitants. R. Johanan said: There are three kinds of favour: the favour of a locality in the estimation of its inhabitants, the favour of a woman In the estimation of her husband, and the favour of an article in the estimation of its purchaser.
ו תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידיו ולא כיהושע בן פרחיה שדחפו [להנוצרי] (לאחד מתלמידיו) בשתי ידיו
6 Our Rabbis taught: Elisha was afflicted with three illnesses: one because he stirred up the bears against the children, one because he thrust Gehazi away with both his hands, and one of which he died; as it is said: Now Elisha was fallen sick of his sickness whereof he died.<span class="x" onmousemove="('comment',' Ibid. XIII, 14. Sick and sickness denote two, apart from his fatal illness. ');"><sup>10</sup></span> Our Rabbis have taught: Always let the left hand thrust away and the right hand draw near. Not like Elisha who thrust Gehazi away with both his hands (and not like R. Joshua b. Perahiah who thrust one of his disciples away with both his hands).<span class="x" onmousemove="('comment',' MSS. and old editions read Jesus the Nazarene. R. T. Herford sees in Gehazi a hidden reference to Paul. Cf. his Christianity in Talmud and Midrash, pp. 97ff. ');"><sup>11</sup></span>
ז אלישע מאי היא דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל קח ככרים וכתיב ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות
7 How is it with Elisha? As it is written: And Naaman said: Be content, take two talents,<span class="x" onmousemove="('comment',' II Kings V, 23. ');"><sup>12</sup></span> and it is written: And he said unto him, Went not my heart with thee when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and sheep and oxen, and manservants and maidservants?<span class="x" onmousemove="('comment',' Ibid. 26. ');"><sup>13</sup></span>
ח ומי שקיל כולי האי כסף ובגדים הוא דשקיל אמר ר' יצחק באותה שעה היה אלישע עוסק בשמנה שרצים אמר לו רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך לעולם (מלכים ב ז, ג) וארבעה אנשים היו מצורעים אמר רבי יוחנן זה גחזי ושלשת בניו
8 But had he received all these things? Silver and garments were what he had received! — R. Isaac said: At that time Elisha was engaged [in the study of the Law concerning] the eight kinds of [unclean] creeping things;<span class="x" onmousemove="('comment',' Name of the Chapter in Mishnah Shabbath, XIV, I, cf. Lev. XI, 29ff. ');"><sup>14</sup></span> so he said to [Gehazi], 'You wicked person, the time has arrived for you to receive the reward for [studying the law of] the eight creeping things.'<span class="x" onmousemove="('comment',' Referring to the eight kinds of presents he had accepted. That will be his reward in this world so that he may be punished in the Hereafter. For a fuller version v. Sanh. (Sonc. ed.) p. 735. ');"><sup>15</sup></span>
ט (מלכים ב ח, ז) וילך אלישע דמשק למה הלך אמר ר' יוחנן שהלך להחזירו לגחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך כל מי שחטא והחטיא את הרבים אין מספיקין בידו לעשות תשובה
9 The leprosy therefore of Naaman shall cleave unto thee and unto thy seed for ever.<span class="x" onmousemove="('comment',' II Kings V, 27. 'For ever' indicates the World to Come. ');"><sup>16</sup></span> Now there were four leprous men<span class="x" onmousemove="('comment',' II Kings VII, 3. ');"><sup>17</sup></span>
י מאי עבד איכא דאמרי אבן שואבת תלה לו לחטאת ירבעם והעמידו בין שמים לארץ ואיכא דאמרי שם חקק לה אפומה והיתה אומרת אנכי ולא יהיה לך
10 — R. Johanan said: This refers to Gehazi and his three sons. And Elisha came to Damascus<span class="x" onmousemove="('comment',' Ibid. VIII, 7. ');"><sup>18</sup></span> — why did he go there?<span class="x" onmousemove="('comment',' V. Sanh. (Sonc. ed.) p. 734, n. 8. ');"><sup>19</sup></span>
יא ואיכא דאמרי רבנן דחה מקמיה דכתיב (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד האידנא לא הוה דחיק
11 — R. Johanan said: He went to induce Gehazi to repent but he refused. He said to him, 'Repent'; but he replied: 'Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence'. What had he done? Some say: He applied a loadstone to the idolatrous image of Jeroboam<span class="x" onmousemove="('comment',' Cf. I Kings XII, 28. ');"><sup>20</sup></span> and suspended it between heaven and earth. Others say: He engraved upon it the Name [of God] so that it used to exclaim, 'I [am the Lord thy God]' and 'Thou shalt have no [other God beside me]' — Still others say: He drove the Rabbis from before him, as it is written: And the sons of the prophets said unto Elisha, Behold now, the place where we dwell before thee is too strait for us<span class="x" onmousemove="('comment',' II Kings VI, I. ');"><sup>21</sup></span>
יב יהושע בן פרחיה מאי היא כדהוה קא קטיל ינאי מלכא לרבנן שמעון בן שטח אטמינהו אחתיה ר' יהושע בן פרחיה אזל ערק לאלכסנדריא של מצרים כי הוה שלמא שלח ליה שמעון בן שטח מני ירושלים עיר הקודש לך אלכסנדריא של מצרים אחותי בעלי שרוי בתוכך ואני יושבת שוממה אמר ש"מ הוה ליה שלמא
12 — hence, up to then it had not been too strait. What<span class="x" onmousemove="('comment',' The following paragraph is deleted in censored editions, v. Sanh. (Sonc. ed.) p. 736, n. 2. ');"><sup>22</sup></span>
יג כי אתא אקלע לההוא אושפיזא קם קמייהו ביקרא שפיר עבדי ליה יקרא טובא יתיב וקא משתבח כמה נאה אכסניא זו א"ל (אחד מתלמידיו) רבי עיניה טרוטות א"ל רשע בכך אתה עוסק אפיק ארבע מאה שפורי ושמתיה כל יומא אתא לקמיה ולא קבליה
13 was the incident with R. Joshua b. Perahiah? — When King Jannaeus<span class="x" onmousemove="('comment',' Alexander Jannaeus, king of Israel from 104 to 78 B.C.E., a persecutor of the Pharisees. The chronological discrepancy is obvious since he lived a century before Jesus, v. however, Sanh. (Sonc. ed.) loc. cit. ');"><sup>23</sup></span> put the Rabbis to death, Simeon b. Shetah was hid by his sister, whilst R. Joshua b. perahiah fled to Alexandria in Egypt. When there was peace,<span class="x" onmousemove="('comment',' On his death-bed the King advised the Queen to put her confidence in the Pharisees. V. Josephus, Ant. XIII, XV, 5. ');"><sup>24</sup></span>
יד יומא חד הוה קרי קרית שמע אתא לקמיה הוה בדעתיה לקבוליה אחוי ליה בידיה סבר מדחא דחי ליה אזל זקף לבינתא פלחא אמר ליה חזור בך א"ל כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה דאמר מר [יש"ו] כישף והסית והדיח והחטיא את ישראל
14 Simeon b. Shetah sent [this message to him]: 'From me, Jerusalem, the Holy city, to thee Alexandria in Egypt. O my sister, my husband<span class="x" onmousemove="('comment',' His teacher, R. Joshua. ');"><sup>25</sup></span> dwelleth in thy midst and I abide desolate'. [R. Joshua] arose and came back and found himself in a certain inn where they paid him great respect. He said: 'How beautiful is this 'aksania'!<span class="x" onmousemove="('comment',' The word means 'inn' and 'female innkeeper'. The Rabbi intended it in the first sense, Jesus in the second. ');"><sup>26</sup></span>
טו תניא רבי שמעון בן אלעזר אומר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת
15 One of his disciples<span class="x" onmousemove="('comment',' MSS.: 'Jesus'. ');"><sup>27</sup></span> said to him, 'My master, her eyes are narrow!' He replied to him, 'Wicked person! Is it with such thoughts that thou occupiest thyself!' He sent forth four hundred horns and excommunicated him.<span class="x" onmousemove="('comment',' A horn is blown at the ceremony of excommunication. The large number used on this occasion indicated the extreme severity of the penalty. ');"><sup>28</sup></span>
טז <big><strong>מתני׳</strong></big> נמצא ההורג עד שלא נערפה העגלה תצא ותרעה בעדר משנערפה העגלה תקבר במקומה שעל ספק באתה מתחילתה כיפרה ספיקה והלכה לה נערפה העגלה ואחר כך נמצא ההורג הרי זה יהרג
16 [The disciple] came before him on many occasions, saying'Receive me'; but he refused to notice him. One day while [R. Joshua] was reciting the <i>Shema'</i>, he came before him. His intention was to receive him and he made a sign to him with his hand, but the disciple thought he was repelling him. So he went and set up a brick and worshipped it. [R. Joshua] said to him, 'Repent'; but he answered him, 'Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence'. A Master has said: The disciple practised magic and led Israel astray. It has been taught: R. Simeon b. Eleazar says: Also human nature<span class="x" onmousemove="('comment',' One must learn to control it so as to avoid extremes. ');"><sup>29</sup></span>
יז עד אחד אומר ראיתי את ההורג ועד אחד אומר לא ראית אשה אומרת ראיתי ואשה אומרת לא ראית היו עורפין עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפין שנים אומרים ראינו ואחד אומר להן לא ראיתם לא היו עורפין
17 should a child and woman thrust aside with the left hand and draw near with the right hand.<span class="x" onmousemove="('comment',' [One must not be too severe in chiding a child or reproving a wife lest they be driven to despair.] ');"><sup>30</sup></span> <b><i>MISHNAH</i></b>. IF THE MURDERER WAS DISCOVERED BEFORE THE HEIFER'S NECK WAS BROKEN, IT GOES FREE AND FEEDS WITH THE HERD; BUT IF AFTER THE HEIFER'S NECK WAS BROKEN, IT IS BURIED IN THAT PLACE BECAUSE IT CAME THERE FROM THE OUTSET IN CONNECTION WITH A MATTER OF DOUBT,<span class="x" onmousemove="('comment',' The unknown murderer. ');"><sup>31</sup></span>
יח משרבו הרוצחנין בטלה עגלה ערופה משבא אליעזר בן דינאי ותחינה בן פרישה היה נקרא חזרו לקרותו בן הרצחן
18 AND ATONED FOR THE DOUBT WHICH IS NOW GONE. IF THE HEIFER'S NECK WAS BROKEN AND AFTERWARDS THE MURDERER IS DISCOVERED, BEHOLD HE IS EXECUTED. IF ONE WITNESS SAYS 'I SAW THE MURDERER' AND ONE WITNESS SAYS 'YOU DID NOT SEE HIM';<span class="x" onmousemove="('comment',' [I.e., 'I was present with you at the time of the alleged murder and testify that it did not take place.' J. reads 'I did not see it', and similarly in the following clause substitutes the first person for the second.] ');"><sup>32</sup></span>
יט משרבו המנאפים פסקו המים המרים ורבי יוחנן בן זכאי הפסיקן שנאמר (הושע ד, יד) לא אפקוד על בנותיכם כי תזנינה ועל כלותיכם כי תנאפנה כי הם וגו'
19 OR IF A WOMAN SAYS 'I SAW HIM' AND ANOTHER WOMAN SAYS 'YOU DID NOT SEE HIM', THEY BREAK ITS NECK. IF ONE WITNESS SAYS 'I SAW HIM' AND TWO SAY 'YOU DID NOT SEE HIM', THEY BREAK ITS NECK. IF TWO SAY 'WE SAW HIM' AND ONE SAYS TO THEM 'YOU DID NOT SEE HIM', THEY DO NOT BREAK ITS NECK.<span class="x" onmousemove="('comment',' The single witness does not upset the evidence of two, so there is no doubt about the murderer. ');"><sup>33</sup></span> WHEN MURDERERS MULTIPLIED THE CEREMONY OF BREAKING A HEIFER'S NECK WAS DISCONTINUED. THAT WAS WHEN ELIEZER B. DINAI, ALSO CALLED TEHINAH B. PERISHAH, APPEARED;<span class="x" onmousemove="('comment',' He was a notorious bandit who committed numerous murders; (v. Josephus, Ant. XX, 6, I; 8, 5.) ');"><sup>34</sup></span>
כ משמת יוסי בן יועזר איש צרידה ויוסי בן יהודה איש ירושלים בטלו האשכלות שנאמר (מיכה ז, א) אין אשכול לאכול בכורה אותה נפשי יוחנן כהן גדול העביר הודיית המעשר אף הוא בטל את המעוררין ואת הנוקפין
20 HE WAS AFTERWARDS RENAMED 'SON OF THE MURDERER'. — WHEN ADULTERERS MULTIPLIED THE CEREMONY OF THE BITTER WATER WAS DISCONTINUED AND IT WAS R. JOHANAN B. ZAKKAI WHO DISCONTINUED IT, AS IT IS SAID, I WILL NOT PUNISH YOUR DAUGHTERS WHEN THEY COMMIT WHOREDOM, NOR YOUR BRIDES WHEN THEY COMMIT ADULTERY, FOR THEY THEMSELVES ETC.<span class="x" onmousemove="('comment',' Hos. IV, 14. ');"><sup>35</sup></span> WHEN JOSE B. JOEZER OF ZEREDAH AND JOSE B. JUDAH OF JERUSALEM DIED, THE GRAPE-CLUSTERS<span class="x" onmousemove="('comment',' Descriptive of Rabbis of exceptional learning. These two Rabbis flourished in the first half of the second cent. B.C.E. and were the first of the Zugoth or 'Pairs' of teachers who preserved and passed on the Torah-lore accumulated by the men of the Great Assembly. [Lauterbach. J.Z. (JQR VI, p. 32, n. 34) explains this to mean that with his death teachers ceased to act as a body, reporting only such teachings as represented the opinion of the whole group to which they belonged, but began to report rulings of individual teachers.] ');"><sup>36</sup></span> CEASED, AS IT IS SAID, THERE IS NO CLUSTER TO EAT; MY SOUL DESIRETH THE FIRST RIPE FIG.<span class="x" onmousemove="('comment',' Micah VII, 1. ');"><sup>37</sup></span> JOHANAN THE HIGH PRIEST<span class="x" onmousemove="('comment',' John Hyrcanus who reigned over Judea from 135 to 104 B.C.E. ');"><sup>38</sup></span> BROUGHT TO AN END THE CONFESSION MADE AT THE PRESENTATION OF THE TITHE.<span class="x" onmousemove="('comment',' Cf. Deut. XXVI, 13f. ');"><sup>39</sup></span> HE ALSO ABOLISHED THE WAKERS AND THE KNOCKERS<span class="x" onmousemove="('comment',' These terms are explained in the Gemara. ');"><sup>40</sup></span>