Sotah 95

Chapter 95

א ואנן קא יהבינן לכהנים
1 whereas we present it to the priests.<span class="x" onmousemove="('comment',' Deut. XXVI, 13 requires that the first tithe should be given to the Levites; but it is related in Yeb. 86b that because the Levites refused to join in the return from Babylon, Ezra punished them by having the tithe transferred to the priests. ');"><sup>1</sup></span> Then let them make the confession over the other tithes!<span class="x" onmousemove="('comment',' The second and poor tithes. ');"><sup>2</sup></span>
ב ולודי אשאר מעשרות אמר ריש לקיש כל בית שאין מתודה על מעשר ראשון שוב אין מתודה על שאר מעשרות מאי טעמא אמר אביי הואיל ופתח בו הכתוב תחילה
2 — Resh Lakish said: Any household which does not make the confession over the first tithe may not make it over the other tithes. For what reason? — Abaye said: Because Scripture deals with that first;<span class="x" onmousemove="('comment',' The Rabbis explain the verse as follows: 'Thou shalt give it unto the Levite' i.e., the first tithe; 'and unto the stranger' i.e., the tithe of the poor; 'within thy gates' i.e., the second tithe. ');"><sup>3</sup></span> This implies that they had separated it [before proceeding to the other tithes]. But surely it has been taught: He also annulled the confession and decreed in respect of <i>demai</i>;<span class="x" onmousemove="('comment',' The reason given by R. Jose b. Hanina. ');"><sup>4</sup></span>
ג מכלל דאפרושי הוו מפרשי והא תניא אף הוא ביטל את הוידוי וגזר על הדמאי לפי ששלח בכל גבול ישראל וראה שאין מפרישין אלא תרומה גדולה בלבד ומעשר ראשון ומעשר שני מקצתן מעשרין ומקצתן אין מעשרין
3 because he sent [inspectors] throughout the Israelite territory and discovered that they only separated the great <i>terumah</i><span class="x" onmousemove="('comment',' The part which is separated in the first instance is the 'great terumah' or offering for the priests, to distinguish it from the 'terumah of the tithe', i.e., the tenth part given by the Levite of the tithe he receives, to the priest; then the first tithe is taken from the remainder for the Levites; after that the second tithe is removed to be eaten by the owner in Jerusalem (Deut. XIV, 22ff.); and each third year a tithe is allocated to the poor (ibid. XXVI, 12); v. Glos., s.v. Terumah. ');"><sup>5</sup></span> but as for the first and second tithes some fulfilled the law while others did not.<span class="x" onmousemove="('comment',' I. H. Weiss (Dor I p. 119) suggests that at that time there was a growing aversion against paying the tithe to the Levites, firstly because their status had changed from the period when the land was apportioned among the tribes and they had no share; and secondly because part of the produce had to be paid as a tax to the Government and the law of the tithe pressed very heavily upon the people. ');"><sup>6</sup></span>
ד אמר להם בני בואו ואומר לכם כשם שתרומה גדולה יש בה עון מיתה כך תרומת מעשר וטבל יש בהן עון מיתה
4 So he said to [the people], 'My sons, come, I will tell you this. Just as in [the neglect] of the "great <i>terumah</i>" there is mortal sin,<span class="x" onmousemove="('comment',' I.e., the penalty involved is death at the hands of Heaven. ');"><sup>7</sup></span> so with [the neglect] to present the <i>terumah</i> of the tithe and with the use of untithed produce there is mortal sin'. He thus arose and decreed for them that whoever purchases fruits from an 'Am ha-arez<span class="x" onmousemove="('comment',' V. p. 110 n. 1. ');"><sup>8</sup></span>
ה עמד והתקין להם הלוקח פירות מע"ה מפריש מהן מעשר ראשון ומעשר שני מעשר ראשון מפריש ממנה תרומת מעשר ונותנה לכהן ומעשר שני עולה ואוכלו בירושלים מעשר ראשון ומעשר עני המוציא מחבירו עליו הראיה
5 must separate the first and second tithes therefrom. From the first tithe he separates the <i>terumah</i> of the tithe and gives it to a priest, and as for the second tithe he should go up and eat it in Jerusalem. With regard to the first tithe and the tithe of the poor<span class="x" onmousemove="('comment',' Since they are non-holy and may be eaten by any person. ');"><sup>9</sup></span> whoever demands them from his neighbour has the onus of proving [that they had not been already apportioned]!<span class="x" onmousemove="('comment',' This shows that the people neglected the separation of the tithe to the Levite. ');"><sup>10</sup></span>
ו תרתי תקן ביטל וידוי דחבירים וגזר על דמאי של עמי הארץ
6 [Johanan] made two decrees: he abolished the confession [over the presentation of the first tithe] in the case of the Haberim<span class="x" onmousemove="('comment',' The opposite of the 'Amme ha-arez. They were most scrupulous in the allocation of the tithes. The reason for his edict was, as stated, because the tithe was presented to a priest and not a Levite. ');"><sup>11</sup></span> and decreed in regard to the <i>demai</i><span class="x" onmousemove="('comment',' 'Doubtful produce', corn purchased from a farmer about which there is a doubt whether the tithes had been apportioned. ');"><sup>12</sup></span>
ז ואף הוא ביטל את המעוררים מאי מעוררים אמר רחבה בכל יום ויום שהיו עומדים לוים על דוכן ואומרים (תהלים מד, כד) עורה למה תישן ה' אמר להן וכי יש שינה לפני המקום והלא כבר נאמר (תהלים קכא, ד) הנה לא ינום ולא יישן שומר ישראל אלא בזמן שישראל שרויין בצער ועובדי כוכבים בנחת ושלוה לכך נאמר עורה למה תישן ה'
7 of the 'Amme ha-arez.<span class="x" onmousemove="('comment',' Because he learnt from his inspectors that the law was being. neglected. It could therefore be safely assumed that the 'Amme ha-arez, were not observing it. Consequently if one purchased their produce, he had the responsibility of apportioning the tithes. ');"><sup>13</sup></span> HE ALSO ABOLISHED THE WAKERS. What does 'WAKERS' mean? — Rehabah said: The Levites used daily to stand upon the dais and exclaim, Awake, why sleepest Thou, O Lord?<span class="x" onmousemove="('comment',' Ps. XLIV, 24. ');"><sup>14</sup></span>
ח ואת הנוקפים מאי נוקפים אמר רב יהודה אמר שמואל שהיו מסרטין לעגל בין קרניו כדי שיפול דם בעיניו אתא איהו בטיל משום דמיחזי כי מומא
8 He said to them, Does, then, the All-Present sleep? Has it not been stated: Behold, He that keepeth Israel shall neither slumber nor sleep!<span class="x" onmousemove="('comment',' Ibid. CXXI, 4. ');"><sup>15</sup></span> But so long as Israel abides in trouble and the Gentiles are in peace and comfort, the words 'Awake, why sleepest Thou, O Lord'? [should be uttered].<span class="x" onmousemove="('comment',' Since his reign was blessed with peace and prosperity, he felt it was unnecessary for the Levites to use the words. ');"><sup>16</sup></span>
ט במתניתא תנא שהיו חובטין אותו במקלות כדרך שעושין אותו לפני עבודת כוכבים אמר להם עד מתי אתם מאכילין נבילות למזבח נבילות הא שחיט להו אלא טריפות שמא ניקב קרום של מוח עמד והתקין להם טבעות בקרקע
9 AND KNOCKERS. What does 'KNOCKERS' mean? — Rab Judah said in the name of Samuel: They used to make an incision on the calf between its horns<span class="x" onmousemove="('comment',' Before it was slaughtered for the altar. ');"><sup>17</sup></span> so that the blood should flow into its eyes.<span class="x" onmousemove="('comment',' To prevent it from seeing what was to happen so that it should not struggle. ');"><sup>18</sup></span>
י עד ימיו היה פטיש מכה בירושלים בחולו של מועד
10 [Johanan] came and abolished the practice because it appeared as though [the animal had] a blemish. There is a Baraitha which teaches: They used to strike [the animal] with clubs as is the practice with idolatry. [Johanan] said to them, How long will you feed the altar with nebeloth!<span class="x" onmousemove="('comment',' I.e., animals which died not by the act of ritual slaughter. ');"><sup>19</sup></span> [How could he have described the carcasses as] nebeloth when they had been properly slaughtered! — Rather [should they be described as] terefoth,<span class="x" onmousemove="('comment',' Animals found to possess a disqualification during the examination which followed the act of slaughter. ');"><sup>20</sup></span>
יא כל ימיו לא היה אדם צריך לשאול על הדמאי כדאמרן
11 since the membrane of the brain may have been perforated. He [thereupon] arose and ordained rings for them in the ground.<span class="x" onmousemove="('comment',' To hold the animals fast so that they should not struggle, and the other methods were discontinued. ');"><sup>21</sup></span> UP TO HIS DAYS THE HAMMER USED TO STRIKE IN JERUSALEM. On the intermediate days of the Festival.<span class="x" onmousemove="('comment',' I.e., work used to be done on those days, which were a semi-festival, and he abolished the practice. ');"><sup>22</sup></span>
יב <big><strong>מתני׳</strong></big> משבטלה סנהדרין בטל השיר מבית המשתאות שנאמר (ישעיהו כד, ט) בשיר לא ישתו יין וגו'
12 ALL HIS DAYS<span class="x" onmousemove="('comment',' [The actual reading in our Mishnah is 'IN HIS DAYS'.] ');"><sup>23</sup></span> THERE WAS NO NEED TO INQUIRE ABOUT <i>DEMAI</i>. As we have explained above.<span class="x" onmousemove="('comment',' The purchaser had the responsibility of separating the tithe himself, so there was no need to inquire whether the produce had been tithed before the sale. ');"><sup>24</sup></span>
יג משמתו נביאים הראשונים בטלו אורים ותומים משחרב בהמ"ק בטל השמיר ונופת צופים ופסקו אנשי אמנה מישראל שנאמר (תהלים יב, ב) הושיעה ה' כי גמר חסיד וגו'
13 <b><i>MISHNAH</i></b>. WHEN THE SANHEDRIN CEASED [TO FUNCTION], SONG CEASED FROM THE PLACES OF FEASTING; AS IT IS SAID, THEY SHALL NOT DRINK WINE WITH A SONG ETC.<span class="x" onmousemove="('comment',' Isa. XXIV, 9' The authority of the Sanhedrin was ended by the Roman General Gabinius in the middle of the first cent. B.C.E. Cf. Josephus, Ant. XIV, v. 4. ');"><sup>25</sup></span> WHEN THE FORMER PROPHETS<span class="x" onmousemove="('comment',' The phrase is explained in the Gemara. ');"><sup>26</sup></span>
יד רשב"ג אומר העיד ר' יהושע מיום שחרב בהימ"ק אין יום שאין בו קללה ולא ירד הטל לברכה וניטל טעם הפירות ר' יוסי אומר אף ניטל שומן הפירות ר' שמעון בן אלעזר אומר הטהרה נטלה את (הטעם ואת) הריח המעשרות נטלו את שומן הדגן וחכמים אומרים הזנות והכשפים כילו את הכל
14 DIED, THE URIM AND THUMMIM<span class="x" onmousemove="('comment',' V. Ex. XXVIII, 30. ');"><sup>27</sup></span> CEASED. WHEN [THE SECOND] TEMPLE WAS DESTROYED, THE SHAMIR AND NOPHETH ZUFIM<span class="x" onmousemove="('comment',' Shamir is the name of a worm which tradition relates had the power of splitting the hardest stone. The Gemara will explain Nopheth Zufim, a phrase occurring in Ps. XIX, 11, lit., 'the droppings of the honeycomb'. ');"><sup>28</sup></span>
טו <big><strong>גמ׳</strong></big> וממאי דמשבטלה סנהדרי כתיב אמר רב הונא בריה דרב יהושע דאמר קרא (איכה ה, יד) זקנים משער שבתו בחורים מנגינתם
15 CEASED, AND MEN OF FAITH DISAPPEARED FROM ISRAEL; AS IT IS SAID, HELP, LORD, FOR THE GODLY MAN CEASETH ETC.<span class="x" onmousemove="('comment',' Ps. XII, 2. That the second and not the first Temple is intended here is proved in Tosaf. to Git. 68a. ');"><sup>29</sup></span> RABBAN SIMEON B. GAMALIEL SAYS: R. JOSHUA TESTIFIED THAT FROM THE DAY THE TEMPLE WAS DESTROYED, THERE IS NO DAY WITHOUT A CURSE, THE DEW HAS NOT DESCENDED FOR A BLESSING, AND THE FLAVOUR HAS DEPARTED FROM THE FRUITS. R. JOSE SAYS: THE FATNESS<span class="x" onmousemove="('comment',' Nourishing quality. ');"><sup>30</sup></span>
טז אמר רב אודנא דשמעא זמרא תעקר אמר רבא זמרא בביתא חורבא בסיפא שנאמר (צפניה ב, יד) קול ישורר בחלון חרב בסף כי ארזה ערה
16 WAS ALSO REMOVED FROM THE FRUITS. R. SIMEON B. ELEAZAR SAYS; [THE CESSATION OF] PURITY HAS REMOVED TASTE AND FRAGRANCE [FROM FRUITS]; [THE CESSATION OF] THE TITHES HAS REMOVED THE FATNESS OF CORN. BUT THE SAGES SAY: IMMORALITY AND WITCHCRAFT DESTROYED EVERYTHING.
יז מאי כי ארזה ערה אמר ר' יצחק בית המסובך בארזים עיר הוא אלא אפי' בית המסובך בארזים מתרועע אמר רב אשי שמע מינה כי מתחיל חורבא בסיפא מתחיל שנאמר חרב בסף ואיבעית אימא מהכא (ישעיהו כד, יב) ושאיה יוכת שער אמר מר בר רב אשי לדידי חזי ליה ומנגח כי תורא
17 <b><i>GEMARA</i></b>. How do we know that the text, ['They shall not drink wine with a song'] — applies to the time when the Sanhedrin ceased? — R. Huna, son of R. Joshua, said: Because Scripture states: The elders have ceased from the gate, the young men from their music.<span class="x" onmousemove="('comment',' Lam. V, 14. The elders sat in the gate of the city to judge. ');"><sup>31</sup></span> Rab said: The ear which listens to song should be torn off. Raba said: When there is song in a house there is destruction on its threshold; as it is stated: Their voice shall sing in the windows, desolation shall be in the thresholds, for He hath laid bare the cedar work.<span class="x" onmousemove="('comment',' Zeph. II, 14. The last clause is understood as: even a cedar house, i.e., even the strongly-built house, will be destroyed. ');"><sup>32</sup></span>
יח אמר רב הונא זמרא דנגדי ודבקרי שרי דגרדאי אסיר רב הונא בטיל זמרא קם מאה אווזי בזוזא ומאה סאה חיטי בזוזא ולא איבעי אתא רב חסדא זלזיל ביה איבעאי אווזא בזוזא ולא משתכח
18 What means 'for he hath laid bare ['erah] the cedar work'? — R. Isaac said: Is a house panelled with cedar-wood a city ['irah]?<span class="x" onmousemove="('comment',' So Maharsha. Rashi explains differently. ');"><sup>33</sup></span> But [the meaning is] even a house panelled with cedars will be overthrown [mithro'ea'].<span class="x" onmousemove="('comment',' Hath laid bare ('erah) is connected with a root [H] 'to be razed'. ');"><sup>34</sup></span>
יט אמר רב יוסף זמרי גברי ועני נשי פריצותא זמרי נשי ועני גברי כאש בנעורת למאי נפקא מינה לבטולי הא מקמי הא
19 R. Ashi said: Infer from this that when destruction begins, it begins on the threshold; as it is stated: 'Desolation shall be in the thresholds' — Or if you will, deduce it from here: And the gate is smitten with destruction.<span class="x" onmousemove="('comment',' Isa. XXIV, 12. ');"><sup>35</sup></span> Mar, son of R. Ashi said: I have personally seen him,<span class="x" onmousemove="('comment',' The demon of destruction, v. B.K. 21a. ');"><sup>36</sup></span>
כ אמר ר' יוחנן כל השותה בארבעה מיני זמר מביא חמש פורעניות לעולם שנאמר (ישעיהו ה, יא) הוי משכימי בבקר שכר ירדפו מאחרי בנשף יין ידליקם והיה כנור ונבל תוף וחליל ויין משתיהם ואת פועל ה' לא יביטו
20 and he gores like an ox. R. Huna said: The singing of sailors and ploughmen is permitted, but that of weavers is prohibited.<span class="x" onmousemove="('comment',' Singing helps the former in their work, but with the latter it is done out of frivolity. ');"><sup>37</sup></span>
כא מה כתיב אחריו (ישעיהו ה, יג) לכן גלה עמי מבלי דעת שגורמין גלות לעולם וכבודו מתי רעב שמביאין רעב לעולם והמונו צחה צמא שגורמין לתורה שתשתכח מלומדיה (ישעיהו ה, טו) וישח אדם וישפל איש שגורמין שפלות לשונאו של הקב"ה ואין איש אלא הקדוש ב"ה שנאמר (שמות טו, ג) ה' איש מלחמה ועיני גבוהים תשפלנה שגורמין שפלות של ישראל
21 R. Huna abolished singing, and a hundred geese were priced at a <i>zuz</i><span class="x" onmousemove="('comment',' A small coin worth about sevenpence. ');"><sup>38</sup></span> and a hundred se'ahs of wheat at a <i>zuz</i> and there was no demand for them [even at that price];<span class="x" onmousemove="('comment',' Through the decline of feasting. ');"><sup>39</sup></span>
כב ומה כתיב אחריו לכן
22 R. Hisda came and [ordered R. Huna's edict to be] disregarded, and a goose was required [even at the high price of] a <i>zuz</i> but was not to be found.<span class="x" onmousemove="('comment',' The demand for geese had become so great. ');"><sup>40</sup></span> R. Joseph said: When men sing and women join in it is licentiousness; when women sing and men join in it is like fire in tow.<span class="x" onmousemove="('comment',' A woman's singing aroused sexual passion. The latter is more serious, because it implies a wilful act on the part of the men to listen to the female voices. ');"><sup>41</sup></span> For what practical purpose is this mentioned? — To abolish the latter before the former.<span class="x" onmousemove="('comment',' If both cannot be suppressed at the same time, the latter should receive more attention as being the worse of the two. ');"><sup>42</sup></span> R. Johanan said: Whoever drinks to the accompaniment of the four musical instruments<span class="x" onmousemove="('comment',' Mentioned in the verse to be quoted. ');"><sup>43</sup></span> brings five punishments to the world; as it is stated: Woe unto them that rise up early in the morning, that they may follow strong drink, that tarry late into the night, till wine inflame them! And the harp, and the lute, the tabret and the pipe, and wine, are in their feasts; but they regard not the work of the Lord.<span class="x" onmousemove="('comment',' Isa. V, 11f. ');"><sup>44</sup></span> What is written after this? 'Therefore My people are gone into captivity for lack of knowledge' — they therefore cause captivity in the world; 'and their honourable men are famished' — they therefore bring hunger into the world; and their multitude are parched with thirst<span class="x" onmousemove="('comment',' Ibid. 23. ');"><sup>45</sup></span> — they therefore cause Torah to be forgotten by its students. And the mean man is bowed down and the great man is humbled<span class="x" onmousemove="('comment',' Ibid. 15. ');"><sup>46</sup></span> — they therefore cause humiliation to the haters of God<span class="x" onmousemove="('comment',' A euphemism for God Himself. ');"><sup>47</sup></span> — and 'man' signifies none other than the Holy One, blessed be He, as it is said: The Lord is a man of war,'<span class="x" onmousemove="('comment',' Ex. XV, 3. ');"><sup>48</sup></span> 'and the eyes of the lofty are humbled' they therefore cause the humiliation of Israel. And what is written after that? Therefore
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