תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
לג (יא) וַיִּסְע֖וּ מִיַּם־ס֑וּף וַֽיַּחֲנ֖וּ בְּמִדְבַּר־סִֽין׃
וּנְטָלוּ מִיַּמָּא דְסוּף וּשְׁרוֹ בְּמַדְבְּרָא דְסִין:
(יב) וַיִּסְע֖וּ מִמִּדְבַּר־סִ֑ין וַֽיַּחֲנ֖וּ בְּדׇפְקָֽה׃
וּנְטָלוּ מִמַּדְבְּרָא דְסִין וּשְׁרוֹ בְּדָפְקָה:
(יג) וַיִּסְע֖וּ מִדׇּפְקָ֑ה וַֽיַּחֲנ֖וּ בְּאָלֽוּשׁ׃
וּנְטָלוּ מִדָּפְקָה וּשְׁרוֹ בְּאָלוּשׁ:
(יד) וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃
וּנְטָלוּ מֵאָלוּשׁ וּשְׁרוֹ בִּרְפִידִם וְלָא הֲוָה תַמָּן מַיָּא לְעַמָּא לְמִשְׁתֵּי:
(טו) וַיִּסְע֖וּ מֵרְפִידִ֑ם וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר סִינָֽי׃
וּנְטָלוּ מֵרְפִידִם וּשְׁרוֹ בְּמַדְבְּרָא דְסִינָי:
33 (11) And they removed from the Sea of Suf, and encamped in the wilderness of Sin.
(12) And they took their journey out of the wilderness of Sin, and encamped in Dofqa.
(13) And they departed from Dofqa, and encamped in Alush.
(14) And they removed from Alush, and encamped at Refidim, where there was no water for the people to drink.
(15) And they departed from Refidim, and pitched in the wilderness of Sinay.
נביאים
ב (יד) הַעֶ֙בֶד֙ יִשְׂרָאֵ֔ל אִם־יְלִ֥יד בַּ֖יִת ה֑וּא מַדּ֖וּעַ הָיָ֥ה לָבַֽז׃
הַכְעַבְדָא הֲוָה יִשְׂרָאֵל אִם יְלִיד בֵּיתָא הוּא מָדֵין אִתְמְסַר לְבָזוֹזִין:
(טו) עָלָיו֙ יִשְׁאֲג֣וּ כְפִרִ֔ים נָתְנ֖וּ קוֹלָ֑ם וַיָּשִׁ֤יתוּ אַרְצוֹ֙ לְשַׁמָּ֔ה עָרָ֥יו (נצתה) [נִצְּת֖וּ] מִבְּלִ֥י יֹשֵֽׁב׃
עֲלוֹהִי יַכְלִין מַלְכַיָא יְרִימוּן קָלְהוֹן וְשַׁווֹ אַרְעֵיהּ לְצַדוּ קִרְווֹהִי צַדְיָן מִבְּלִי יָתֵיב:
(טז) גַּם־בְּנֵי־נֹ֖ף (ותחפנס) [וְתַחְפַּנְחֵ֑ס] יִרְע֖וּךְ קׇדְקֹֽד׃
אַף בְּנֵי מֵפִיס וְתַחְפַּנְחֵס יִקְטְלוּן גִבָּרָךְ וְיִבְזוּן נִכְסָךְ:
(יז) הֲלוֹא־זֹ֖את תַּעֲשֶׂה־לָּ֑ךְ עׇזְבֵךְ֙ אֶת־יְהֹוָ֣ה אֱלֹהַ֔יִךְ בְּעֵ֖ת מוֹלִכֵ֥ךְ בַּדָּֽרֶךְ׃
הֲלָא דָא פּוּרְעֲנוּתָא תִתְעַבֵּיד מִנִיךְ עַל דִשְׁבַקְתָּ יַת פּוּלְחָנָא דַייָ אֱלָהָךְ דְאַחֲזְיָךְ אוֹרְחָא תַקְנָא וְלָא הֲלֵיכְתָּא בָהּ:
(יח) וְעַתָּ֗ה מַה־לָּךְ֙ לְדֶ֣רֶךְ מִצְרַ֔יִם לִשְׁתּ֖וֹת מֵ֣י שִׁח֑וֹר וּמַה־לָּךְ֙ לְדֶ֣רֶךְ אַשּׁ֔וּר לִשְׁתּ֖וֹת מֵ֥י נָהָֽר׃
וּכְעַן מָה לְכוֹן לְאִתְחַבְּרָא לְפַרְעֹה מַלְכָּא דְמִצְרַיִם לְמִרְמֵי דְכוּרֵיכוֹן בְּנַהֲרָא וּמָה לְכוֹן לְמִגְזַר קְיָם עִם אַתּוּרָאָה לְאַגְלָאָה יַתְכוֹן לְהַלְאָה מַעֲבֵר פְּרָת:
2 (14) Is Yisra᾽el a servant? is he a homeborn slave? why is he become a prey?
(15) The young lions roared upon him, and gave tongue, and they made his land waste: his cities are burned without inhabitant.
(16) Also the children of Nof and Taĥpanĥes have broken the crown of thy head.
(17) Hast thou not done this to thyself, in that thou hast forsaken the Lord thy God, when he led thee on the way?
(18) And now what hast thou to do on the road to Miżrayim, to drink the water of Shiĥor? or what hast thou to do on the road to Ashshur, to drink the water of the River?
כתובים
עד (ח) אָמְר֣וּ בְ֭לִבָּם נִינָ֣ם יָ֑חַד שָׂרְפ֖וּ כׇל־מוֹעֲדֵי־אֵ֣ל בָּאָֽרֶץ׃
אֲמַרוּ בְּלִבְּהוֹן בְּנֵיהוֹן כַּחֲדָא אוֹקִידוּ אֲבָהָתְהוֹן כָּל מְעַרְעַיָא אֱלָהָא בְּאַרְעָא:
(ט) אוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ע֥וֹד נָבִ֑יא וְלֹֽא־אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־מָֽה׃
אָתְוָנָא דִיהֲבוּ לָנָא נְבִיַיָא לָא חֲמֵינָא לֵית תּוּב נְבִיָא וְלֵית עִמָנָא דְיָדַע עַד אֵימָתַי:
(י) עַד־מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְךָ֣ לָנֶֽצַח׃
עַד אֵימָתַי אֱלָהָא יְחַסֵד מְעִיקָא יַרְחִיק בְּעֵיל דְבָבָא שְׁמָךְ לְעָלְמָא:
(יא) לָ֤מָּה תָשִׁ֣יב יָ֭דְךָ וִימִינֶ֑ךָ מִקֶּ֖רֶב (חוקך) [חֵיקְךָ֣] כַלֵּֽה׃
לְמָא תְּתִיב יְדָךְ וִימִינָךְ לְמִפְרוֹק מִן גוֹ עִטְפָךְ אַפִּיק וְשֵׁיצֵי עָקְתָא:
(יב) וֵ֭אלֹהִים מַלְכִּ֣י מִקֶּ֑דֶם פֹּעֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ׃
וֵאלָהָא מַלְכָּא דִשְׁכִינַת קוּדְשֵׁיהּ מִלְקַדְמִין עָבֵיד פּוּרְקָנָא בְּגוֹ אַרְעָא:
74 (8) They have said in their hearts, Let us destroy them together: they have burned up all the meeting places of God in the land.
(9) We see not our signs: there is no longer a prophet: nor is there among us any that knows how long.
(10) O God, how long shall the adversary insult? shall the enemy blaspheme Thy name for ever?
(11) Why dost Thou withdraw Thy hand, even Thy right hand? out of Thy bosom with it! destroy!
(12) for God is my King of old, working salvation in the midst of the earth.
משנה
א. הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם, וּמַשְׁקָהּ עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקָהּ עַל פִּי שְׁנָיִם:
ב. כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת:
ג. וְאֵלּוּ אֲסוּרוֹת מִלֶּאֱכֹל בַּתְּרוּמָה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. כֵּיצַד עוֹשֶׂה לָהּ, מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ מָקוֹם, וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים, שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ. רַבִּי יְהוּדָה אוֹמֵר, בַּעְלָהּ נֶאֱמָן עָלֶיהָ:
ד. הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ:
ה. אִם אָמְרָה טְמֵאָה אָנִי, שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת. וְאִם אָמְרָה טְהוֹרָה אָנִי, מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְּצֹרָעִים. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ:
ו. הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה:
ז. בַּמִדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. הִיא קִשְּׁטָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם נִוְּלָהּ. הִיא גִלְּתָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם גִּלָּה עָלֶיהָ. בַּיָּרֵךְ הִתְחִילָה בָעֲבֵרָה תְחִלָּה וְאַחַר כָּךְ הַבֶּטֶן, לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִלָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט:
ח. שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו, לְפִיכָךְ נִקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו, שֶׁנֶּאֱמַר (שופטים טז) וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. אַבְשָׁלוֹם נִתְגָּאָה בִשְׂעָרוֹ, לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְבִיּוֹת, שֶׁנֶּאֱמַר (שמואל ב יח) וַיָּסֹבּוּ עֲשָׂרָה אֲנָשִׁים נֹשְׂאֵי כְּלֵי יוֹאָב. וּלְפִי שֶׁגָּנַב שְׁלשָׁה לְבָבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שם טו) וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלשָׁה שְׁבָטִים, שֶׁנֶּאֱמַר (שם יח) וַיִּקַּח שְׁלשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם:
ט. וְכֵן לְעִנְיַן הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר (שמות ב) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יב) וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. יוֹסֵף זָכָה לִקְבֹּר אֶת אָבִיו, וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית נ) וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו, וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים. מִי לָנוּ גָדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא משֶׁה. משֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (שמות יג) וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמּשֶׁה, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַמָּקוֹם, שֶׁנֶּאֱמַר (דברים לד) וַיִּקְבֹּר אֹתוֹ בַגַּיְא. לֹא עַל משֶׁה בִלְבַד אָמְרוּ, אֶלָּא עַל כָּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר (ישעיה נח) וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ:
1. With regard to one who issues a warning to his wife not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [sota], Rabbi Eliezer says: He issues a warning to her based on, i.e., in the presence of, two witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a sota even if two witnesses saw her seclusion with another man. And the husband gives the bitter water to her to drink based on the testimony of one witness who saw the seclusion, or even based on his own testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. Rabbi Yehoshua says: He both issues a warning to her based on two witnesses and gives the bitter water to her to drink based on the testimony of two witnesses.
2. The mishna asks: How does he issue a warning to her in an effective manner? If he says to her in the presence of two witnesses: Do not speak with the man called so-and-so, and she nevertheless spoke with him, she is still permitted to her home, i.e., she is permitted to engage in sexual intercourse with her husband, and if she is the wife of a priest she is still permitted to partake of teruma. However, if after he told her not to speak with so-and-so, she entered into a secluded place and remained with that man long enough to become defiled, i.e., sufficient time to engage in sexual intercourse, she is forbidden to her home from that moment until she undergoes the sota rite. And likewise, if she was the wife of a priest she is prohibited from partaking of teruma, as she was possibly disqualified by her infidelity, so long as her innocence is not proven by means of the bitter water. And if her husband dies childless before she drinks the bitter water, she perform ḥalitza with her late husband’s brother and may not enter into levirate marriage, as, if she had been unfaithful, levirate marriage is forbidden.
3. And these are women who, despite being married to priests, are prohibited from partaking of teruma due to suspicion of adultery: A woman who says to her husband: I am defiled to you, i.e., she admitted to having committed adultery with another man; and in a case where witnesses came forth and testified that she is defiled; and a woman who says after a warning and seclusion: I will not drink the bitter water of a sota; and in a case where her husband does not want to force her to drink the water even after she secluded herself with another man after his warning; and in a case where her husband engaged in sexual intercourse with her on the way to bringing her to the Temple to drink the bitter water, as in such a case the water will not be effective in evaluating whether she was unfaithful, due to the husband’s own prohibited act. The mishna details the procedure for administering the drinking of the bitter water of a sota. What does her husband do with her after she secluded herself with the man about whom she had been warned? He brings her to the court that is found in that location, and the court provides him with two Torah scholars to accompany him, lest he engage in sexual intercourse with her on the way to the Temple, which is not only prohibited but will also prevent the bitter water from evaluating her. Rabbi Yehuda says: Her husband is trusted with regard to her, so there is no need to provide scholars to accompany him.
4. The mishna details the next stage of the process. They would bring her up to the Sanhedrin that was in Jerusalem, and the judges would threaten her in order that she admit her sin. And this was done in the manner that they would threaten witnesses testifying in cases of capital law. In those cases, the judges would explain to the witnesses the gravity of their testimony by stressing the value of human life. Here too, the judges would attempt to convince the woman to admit her sin, to avoid the loss of her life. And additionally, the judge would say to her: My daughter, wine causes a great deal of immoral behavior, levity causes a great deal of immoral behavior, immaturity causes a great deal of immoral behavior, and bad neighbors cause a great deal of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors. The judge then continues: Act for the sake of His great name, so that God’s name, which is written in sanctity, shall not be erased on the water. If the woman admits to having committed adultery, the scroll upon which the name of God is written will not be erased. And additionally, the judge says in her presence matters that are not worthy of being heard by her and all her father’s family, in order to encourage her to admit her sin, as the Gemara will explain.
5. If after the judge’s warning she says: I am defiled, she writes a receipt for her marriage contract. That is, she writes a receipt indicating that she has no claims on her husband with regard to the sum written in her marriage contract, as a woman who admits to adultery forfeits her right to this payment. And she is then divorced from her husband. But if after the warning she maintains her innocence and says: I am pure, they bring her up to the Eastern Gate, which is at the opening of the Gate of Nicanor, because three rites were performed there: They give the sota women the bitter water to drink, and they purify women who have given birth (see Leviticus 12:6–8), and they purify the lepers (see Leviticus 14:10–20). The mishna continues describing the sota rite. And the priest grabs hold of her clothing and pulls them, unconcerned about what happens to the clothing. If the clothes are torn, so they are torn; if the stitches come apart, so they come apart. And he pulls her clothing until he reveals her heart, i.e., her chest. And then he unbraids her hair. Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid it.
6. If she was dressed in white garments, he would now cover her with black garments. If she was wearing gold adornments, or chokers [katliyot], or nose rings, or finger rings, they removed them from her in order to render her unattractive. And afterward the priest would bring an Egyptian rope fashioned from palm fibers, and he would tie it above her breasts. And anyone who desires to watch her may come to watch, except for her slaves and maidservants, who are not permitted to watch because her heart is emboldened by them, as seeing one’s slaves reinforces one’s feeling of pride, and their presence may cause her to maintain her innocence. And all of the women are permitted to watch her, as it is stated: “Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness” (Ezekiel 23:48).
7. The mishna teaches lessons that can be derived from the actions and treatment of a sota. With the measure that a person measures, he is measured with it. For example, she, the sota, adorned herself to violate a transgression, the Omnipresent therefore decreed that she be rendered unattractive; she exposed herself for the purpose of violating a transgression, as she stood in places where she would be noticed by potential adulterers, so the Omnipresent therefore decreed that her body be exposed publicly; she began her transgression with her thigh and afterward with her stomach, therefore the thigh is smitten first and then the stomach, and the rest of all her body does not escape punishment.
8. The mishna provides additional examples of people who were treated by Heaven commensurate with their actions. Samson followed his eyes, therefore he was punished measure for measure, as the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes” (Judges 16:21). Absalom was excessively proud of his hair, and therefore he was hanged by his hair. And furthermore, because he engaged in sexual intercourse with ten of his father’s concubines (see II Samuel 15:16 and 16:22), therefore ten spears [loneviyyot] were put, i.e., thrust, into him, as it is stated: “And ten young men that bore Joab’s armor compassed about and smote Absalom, and slew him” (II Samuel 18:15). And because he stole three times, committing three thefts of people’s hearts: The heart of his father, as he tricked him by saying that he was going to sacrifice offerings; the heart of the court, as he tricked them into following him; and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel” (II Samuel 15:6), therefore three spears were embedded into his heart, as it is stated: “Then said Joab: I may not tarry like this with you. And he took three spears in his hand, and thrust them through the heart of Absalom, while he was yet alive” (II Samuel 18:14).
9. The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15). Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin. Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).
גמרא
הַמְּקַנֵא דִיעָבַד אִין לְכַתְּחִלָּה לָא קָסָבַר תַּנָא דִידָן אָסוּר לְקַנְאוֹת. אָמַר רַב חַסְדָּא זְנוּתָא בְּבֵיתָא כִּי קַרְיָא לְשׁוּמְשְׁמָא. וְאָמַר רַב חַסְדָּא תּוּקְפָא בְּבֵיתָא כִּי קַרְיָא לְשׁוּמְשְׁמָא אִידִי וְאִידִי בְּאִיתְּתָא אֲבָל בְּגַבְרָא לֵית לָן בָּהּ. וְאָמַר רַב חַסְדָּא בַּתְּחִלָּה קוֹדֶם שֶׁחָטְאוּ יִשְׂרָאֵל הָיְתָה שְׁכִינָה שׁוֹרָה עִם כָּל אֶחָד וְאֶחָד שֶׁנֶּאֱמַר (דברים כג) כִּי ה' אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶיךָ כֵּיוַן שֶׁחָטְאוּ נִסְתַּלְּקָה שְׁכִינָה מֵהֶן שֶׁנֶּאֱמַר (שם) וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ. (דנ''ב) דָּרַשׁ רַב עֲוֵירָא זִמְנִין אָמַר לָהּ מִשְּׁמֵיהּ דְרִבִּי אָמֵי וְזִמְנִין אָמַר לָהּ מִשְּׁמֵיהּ דְרִבִּי אָסֵי כָּל הָאוֹכֵל לֶחֶם בְּלֹא נְטִילַת יָדַיִם כְּאִלּוּ בָּא עַל אִשָּׁה זוֹנָה שֶׁנֶּאֱמַר (משלי ו) כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לֶחֶם. אָמַר רָבָא הָאי בְּעַד אִשָּׁה זוֹנָה עַד כִּכַר לֶחֶם בְּעַד כִּכַּר לֶחֶם עַד אִשָּׁה זוֹנָה מִיבְּעֵי לֵיהּ אֶלָּא אָמַר רָבָא כָּל הַבָּא עַל אִשָּׁה זוֹנָה לְסוֹף מְבַקֵּשׁ כִּכַּר לֶחֶם. אָמַר רִבִּי זְרִיקָה אָמַר רִבִּי אֶלְעָזָר כָּל הַמְּזַלְזֵל בִּנְטִילַת יָדַיִם נֶעֱקַר מִן הָעוֹלָם. אָמַר רִבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב מַיִם רִאשׁוֹנִים צָרִיךְ שֶׁיַּגְבִּיהַּ יָדָיו לְמַעְלָה מַיִם אַחֲרוֹנִים צָרִיךְ שֶׁיַּשְׁפִּיל יָדָיו לְמַטָּה. תַּנְיָא נָמֵי הָכִי הַנּוֹטֵל יָדָיו צָרִיךְ שֶׁיַּגְבִּיהַּ יָדָיו לְמַעְלָה שֶׁמָּא יֵצְאוּ הַמַּיִם חוּץ לְפֶרֶק וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַיָּדַיִם. אָמַר רַבִּי אַבָּהוּ כָּל הָאוֹכֵל פַּת בְּלֹא נִיגוּב יָדַים כְּאִילוּ אוֹכֵל לֶחֶם טָמֵא שֶׁנֶּאֱמַר וַיֹּאמֶר ה' כָּכָה יֹאכְלוּ בְּנֵי יִשְׂרָאֵל אֶת לַחְמָם טָמֵא וְגוֹ':
§ The Gemara discusses matters related to sin and sexual impropriety. Rav Ḥisda says: Licentious behavior in a home causes damage like a worm [karya] causes damage to sesame [shumeshema]. And Rav Ḥisda says: Anger in a home causes damage like a worm causes damage to sesame. The Gemara comments: Both this and that, i.e., that licentious behavior and anger destroy a home, were said with regard to the woman of the house, but with regard to the man, although these behaviors are improper, we do not have the same extreme consequences with regard to it, as the woman’s role in the home is more significant, resulting in a more detrimental result if she acts improperly.
And Rav Ḥisda says: Initially, before the Jewish people sinned, the Divine Presence resided with each and every one of them, as it is stated: “For the Lord your God walks in the midst of your camp” (Deuteronomy 23:15). Once they sinned, the Divine Presence withdrew from them, as it is stated in that same verse: “That He see no unseemly matter in you, and turn away from you” (Deuteronomy 23:15), teaching that when there is an “unseemly matter” among the Jewish people, the Divine Presence no longer resides among them.
Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who fulfills one mitzva in this world, that mitzva precedes him and goes before him to the World-to-Come, as it is stated: “And your righteousness shall go before you, the glory of the Lord shall be your reward” (Isaiah 58:8). And anyone who commits one transgression in this world, it shrouds him and goes before him to the Day of Judgment, as it is stated: “The paths of their way do wind, they go up into the waste, and are lost” (Job 6:18).
Rabbi Elazar says: The transgression is chained to him and accompanies him like a dog, as it is stated concerning Joseph’s refusal to commit adultery with the wife of Potiphar: “That he listened not to her, to lie by her, or to be with her” (Genesis 39:10), which is understood to mean: If he would agree “to lie by her” in this world, the result would be that he would have “to be with her” forever, as the transgression would accompany him to the World-to-Come.
§ The Gemara returns to its discussion of the number of witnesses necessary for different elements of the process of a woman becoming a sota. We learned in a mishna elsewhere (31a) with regard to the credibility of one witness who testifies concerning a woman’s infidelity: The halakha that one witness is deemed credible concerning defilement needs to be stated, as, by right, it should not have been deemed credible based on the following a fortiori inference:
And just as with regard to the first testimony concerning seclusion, which does not forbid her to her husband with an irrevocable prohibition, as the woman can be found innocent, permitting her again to her husband by drinking the bitter water, it is not established with fewer than two witnesses, as that mishna is written in accordance with the opinion of Rabbi Yehoshua, who stated (2a) that testimony of two witnesses must be provided by two witnesses, then with regard to the final testimony concerning defilement, which forbids her with an irrevocable prohibition, is it not logical that it not be established with fewer than two witnesses?
Therefore, to counter this derivation, the verse states: “And there is no witness against her” (Numbers 5:13), teaching that any testimony that there is against her with regard to her defilement is sufficient, and two witnesses are not required.
The mishna asks: And now that it is established that one witness suffices to testify with regard to defilement, an a fortiori inference can be made with regard to the first testimony of seclusion: And just as with regard to the final testimony concerning defilement, which forbids her with an irrevocable prohibition, yet it is established with one witness, then with regard to the first testimony, which does not forbid her with an irrevocable prohibition, is it not logical that it should be established with only one witness?
Therefore, to counter this derivation, the verse states: “If a man marries a woman and lives with her and it will be that she not find favor in his eyes, because he has found some unseemly matter [davar] about her” (Deuteronomy 24:1), and there, in the verses concerning the halakhot of monetary matters, it states: “By the mouth of two witnesses or by the mouth of three witnesses shall a matter [davar] be established” (Deuteronomy 19:15). This teaches that just as the “matter” stated there is established by the mouth of two witnesses, so too here, the “matter” of her seclusion must be established by the mouth of two witnesses.
The Gemara asks: Is this need for two witnesses derived from: “Because he has found some unseemly matter about her” (Deuteronomy 24:1)? It is derived from: “And there is no witness [ed] against her [bah]” (Numbers 5:13), which was explained to mean there were not two witnesses, but only one, who testified concerning her defilement (2a). The Gemara above (2b) derives from the term “bah,” which could also be understood as: With regard to it, that in this matter of defilement one witness suffices, but not with regard to the warning. And one also derives: With regard to it, but not with regard to the seclusion. Therefore, there must be two witnesses to testify about both the warning and the seclusion. The mishna should have given this inference as the source for requiring two witnesses for seclusion, and not the juxtaposition of “matter” and “matter.”
The Gemara answers: That is also what he is saying. The mishna should read: The verse states: “And there is no witness against her [bah],” teaching that: With regard to it [bah], but not with regard to the warning. And one also derives: With regard to it, but not with regard to the seclusion.
The Gemara comments: And with regard to defilement in general, without a prior warning and without witnesses to seclusion, from where do we derive that one witness is not deemed credible? Here it is stated: “Because he has found some unseemly matter about her” (Deuteronomy 24:1), and there it is stated: “By the mouth of two witnesses or by the mouth of three witnesses shall a matter be established” (Deuteronomy 19:15), teaching that just as the “matter” stated there is established by two witnesses, so too here, with regard to defilement it is established by two witnesses.
The Sages taught (Tosefta 1:1): In the mishna quoted above, which is the first testimony? This is referring to the testimony of seclusion. Which is the final testimony? This is referring to the testimony of defilement.
The baraita clarifies: And what is the measure of seclusion, i.e., how is the seclusion of a sota defined? The measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform intercourse, which is equivalent to the time needed to perform the initial stage of intercourse.
The baraita quotes several practical examples of this period of time. This is equivalent to the time needed for circling a palm tree; this is the statement of Rabbi Yishmael. Rabbi Eliezer says: This is equivalent to the time needed for mixing a cup of wine with water, with the total volume of a quarter-log. Rabbi Yehoshua says: This is equivalent to the time needed to drink that cup of wine.
The baraita quotes several more examples. Ben Azzai says: This is equivalent to the time needed to roast an egg. Rabbi Akiva says: This is equivalent to the time needed to swallow it. Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow three eggs one after another. Rabbi Elazar ben Yirmeya says: This is equivalent to the time needed for a weaver [gardi] to tie a string [nima].
Ḥanin ben Pineḥas says: This is equivalent to the time that a woman may need to extend her hand into her mouth to remove a wood chip from between her teeth. The Sage Peleimu says: This is equivalent to the time that she may need to extend her hand into a basket in order to take a loaf of bread. He adds: Although there is no explicit proof from a verse for the matter, there is an allusion to the matter from the verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26).
The baraita stated that the measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform sexual intercourse, which is equivalent to the time needed to perform the initial stage of intercourse, and it added nine practical examples of that length of time. The Gemara asks: And why do I need all these times when one should have sufficed?
The Gemara answers: All three are necessary, as if the baraita taught only: Equivalent to the time needed for defilement, I would say that the measure is equivalent to the time for her defilement and her appeasement, i.e., the amount of time needed to convince her to engage in sexual intercourse. Therefore, the baraita teaches us that the measure is equivalent to the time needed to perform sexual intercourse alone.
And if the baraita taught only: The measure of seclusion is equivalent to the time needed to perform sexual intercourse, I would say that the measure is equivalent to the time needed for the completion of the act of intercourse. Therefore, the baraita teaches us that the measure is equivalent to the time needed to perform the initial stage of intercourse.
And if the baraita taught only: The measure of seclusion is equivalent to the time needed to perform the initial stage of intercourse, I would say that the measure is equivalent to the time needed to perform the initial stage of intercourse and her appeasement. Therefore, the baraita teaches us that the measure is equiva-lent to the time needed for defilement, which does not include appeasement. The baraita concludes by offering a practical measure: And what is the measure of the equivalent amount of time needed to perform the initial stage of intercourse? It is equivalent to the time needed for circling a palm tree. Other Sages then offered their own practical examples.
And the Gemara raises a contradiction from a different baraita (Tosefta 1:2): The verse states: “And she was defiled secretly” (Numbers 5:13), and we have not heard what is the measure of seclusion. When it says in that verse: “And she was defiled secretly,” you must say that the measure of seclusion is equivalent to the time needed for defilement, which is equivalent to the time needed to perform sexual intercourse, which is equivalent to the time needed to perform the initial stage of intercourse, which is equivalent to the time needed for the returning of a palm tree; this is the statement of Rabbi Eliezer.
The baraita continues: Rabbi Yehoshua says: This is equivalent to the time needed for mixing a cup of wine with water, with the total volume of a quarter-log. Ben Azzai says: This is equivalent to the time needed to drink that cup of wine. Rabbi Akiva says: This is equivalent to the time needed to roast an egg. Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow it.
The Gemara now addresses several contradictions between this baraita and the one quoted earlier. The Gemara first comments: It might enter our mind to say that circling a palm tree is the same as the returning of a palm tree. The Gemara asks: There, in the first baraita, Rabbi Yishmael says it is equivalent to the time needed for circling a palm tree and Rabbi Eliezer disagreed with him, while here, in the second baraita, Rabbi Eliezer himself says it is equivalent to the time needed for the returning of a palm tree; doesn’t this contradict what he stated in the previous baraita?
To resolve this contradiction, Abaye says: These measures are not the same, as circling is referring to the amount of time it takes for one to circle a palm tree by foot, and returning is referring to the amount of time it takes for a palm branch blown by the wind to revert to its prior position.
Rav Ashi asks: This returning of the palm branch by the wind, is this the time only so that it goes forward with the wind and returns to its place one time, not including the time it is still moving back and forth due to the wind? Or perhaps it is the time so that it goes forward with the wind and comes back and returns until it settles in its place. The Gemara states: The question shall stand unresolved.
The Gemara presents another contradiction. There, in the first baraita, Rabbi Eliezer says: This is equivalent to the time needed for pouring a cup of wine. Here, in the second baraita, he says: This is equivalent to the time needed for the returning of a palm tree. The Gemara answers: This and that are one, i.e., the same, measure.
The Gemara presents another contradiction. There, in the first baraita, Rabbi Yehoshua says: This is equivalent to the time needed for drinking a cup of wine. Here, in the second baraita, he says: This is equivalent to the time needed for mixing a cup of wine. The Gemara answers: Say that he requires both together, i.e., he requires an amount of time equivalent to the time needed to both mix and drink a cup of wine. The Gemara asks: Instead of combining the measures, why not let us say that this and that are one measure? The Gemara answers: If so, this is the same as the opinion of Rabbi Eliezer in the first baraita, with whom Rabbi Yehoshua disagrees.
The Gemara presents another contradiction. There, in the first baraita, ben Azzai says: This is equivalent to the time needed to roast an egg. Here, in the second baraita, he says: This is equivalent to the time needed to drink a cup of wine. The Gemara answers: This and that are one measure.
The Gemara presents another contradiction. There, in the first baraita, Rabbi Akiva says: This is equivalent to the time needed to swallow an egg. Here, in the second baraita, he says: This is equivalent to the time needed to roast an egg. The Gemara answers: Say that he requires both together, i.e., he requires an amount of time equivalent to the time needed to roast an egg and to swallow it. The Gemara asks: Instead of combining the measures, why not let us say that this and that are one measure? The Gemara answers: If so, this is the same as the opinion of ben Azzai in the first baraita, with whom Rabbi Akiva disagrees.
The Gemara presents another contradiction. There, in the first baraita, Rabbi Yehuda ben Beteira says: This is equivalent to the time needed to swallow three eggs one after another. Here, in the second baraita, he says: This is equivalent to the time needed to swallow an egg, meaning one egg. The Gemara answers: In the first baraita, he did not state his own opinion, but stated his opinion in accordance with the statement of Rabbi Akiva, who stated that one measures according to the time needed for roasting and swallowing. Rabbi Yehoshua responded: Say instead the measure of the time needed for swallowing alone, i.e., an amount of time equivalent to the time needed to swallow three eggs one after another, which is equal to the amount of time necessary for roasting and swallowing, and therefore Rabbi Akiva would not need to include roasting in the measurement.
The Gemara discusses an opinion cited in the first baraita. Rabbi Elazar ben Yirmeya says: This is equivalent to the time needed for a weaver to tie a string. Rav Ashi asks: Is this speaking of where the ends of the string to be tied are far apart from each other, or is it speaking of where they are near to each other? The Gemara states: The question shall stand unresolved.
The Gemara discusses another opinion cited in the first baraita. Ḥanin ben Pineḥas says: This is equivalent to the time that a woman may need to extend her hand into her mouth to remove a wood chip from between her teeth. Rav Ashi asks: Is this speaking of a case where the wood chip is stuck between her teeth, or is it speaking of a case where it is not stuck? The Gemara states: The question shall stand unresolved.
The Gemara discusses another opinion cited in the first baraita. Peleimu says: This is equivalent to the time that a woman may need to extend her hand into a basket in order to take a loaf of bread. Rav Ashi asks: Is this speaking of an occasion where the loaf adheres to the basket, or is it speaking of a case where it does not adhere? Is this speaking of a case where the basket is new, whereby the tips of the shoots forming the basket might restrain the loaf, or this speaking of where the basket is old and smooth, enabling easy removal? Is this speaking of a case where the loaf is hot and therefore softer and may adhere to the basket, or is this speaking of a case where the loaf is cold and easily removed?
Is this speaking of a case where the loaf is made of wheat, which is slippery and takes longer to remove, or is this speaking of a case where the loaf is made of barley, which is easily removed? Is this speaking of a case where the loaf is soft, so that it may catch upon the side of the basket, or a case where the loaf is hard, where this is not a concern? The Gemara states: These questions shall stand unresolved.
The Gemara notes: Rav Yitzḥak bar Rav Yosef says that Rabbi Yoḥanan says: Each and every one of these Sages who presented an opinion with regard to the time needed for the initial stage of intercourse estimated based on himself, i.e., based on his own experience. The Gemara asks: But there is ben Azzai, who did not marry, so how could he estimate based on his own experience?
The Gemara answers: If you wish, say that he was married and separated from his wife. And if you wish, say that he heard from his teacher. And if you wish, say his knowledge can be understood based on the verse: “The counsel of the Lord is with them that fear Him” (Psalms 25:14), teaching that those who fear God are privy to knowledge beyond their personal experience.
§ Having quoted an allusion from the verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26), the Gemara offers another interpretation of that verse. Rav Avira interpreted a verse homiletically; there were times he said this interpretation in the name of Rabbi Ami and there were times he said it in the name of Rabbi Asi: Concerning anyone who eats bread without washing his hands, it is as if he engaged in sexual intercourse with a prostitute, as it is stated: “For on account of a harlot a man is brought to a loaf of bread.”
Rava said: This phrase: “For on account of a harlot a man is brought to a loaf of bread,” is not how the verse would present this idea. It should have stated: “On account of a loaf a man is brought to a harlot.” Rather, Rava says the verse should be interpreted as follows: Anyone who engages in sexual intercourse with a harlot will eventually be reduced to poverty and beg people for a loaf of bread.
The Gemara continues its discussion of washing hands. Rabbi Zerika says that Rabbi Elazar says: Anyone who treats the ritual of washing hands with contempt is uprooted from the world. Rav Ḥiyya bar Ashi says that Rav says: With regard to the first water, i.e., the water used when washing one’s hands before a meal, one must raise his hands upward after washing. With regard to the last water, i.e., the water used when washing one’s hands at the conclusion of the meal before reciting Grace after Meals, one must lower his hands downward. This distinction is also taught in a baraita (Tosefta, Yadayim 2:2): One who washes his hands before a meal must raise his hands upward after washing, lest the water advance past the joint onto the part of the hands that he was not required to wash, becoming impure, and then return to the area he had washed, rendering his hands ritually impure.
Rabbi Abbahu says: Anyone who eats bread without wiping his hands dry after washing them causes the bread to become repulsive and is considered as if he were eating impure bread, since the verse refers to repulsive bread as impure bread, as it is stated: “And the Lord said: Even thus shall the children of Israel eat their bread unclean among the nations where I will drive them” (Ezekiel 4:13). Eating bread with wet hands causes the bread to become repulsive. The verse deems eating in an uncouth manner, as did the gentiles among whom the Jewish people were exiled, as akin to eating ritually impure bread.
זוהר
אָמַר רִבִּי יִצְחָק מָאי דִּכְתִיב (ירמי' ט) עַל הֶהָרִים אֶשָׂא בְכִי וָנֶהִי אֶלָּא אִלֵּין אִינוּן טוּרַיָּא רָמַיָּא דְעַלְמִין וּמָאן אִינוּן טוּרַיָּא רָמַיָּא אִינוּן בְּנֵי צִיּוֹן הַיְקָרִים הַמְּסוּלָאִים בַּפָּז. וְהַשְׁתָּא הֲווּ נַחֲתִין בְּגָלוּתָא בְרֵיחַיָּא עַל קָדְלֵיהוֹן וִידֵיהוֹן מְהַדְּקָן. לַאֲחוֹרָא וְכַד (הֲווּ) עָאלוּ בְגָלוּתָא בְבָבֶל חֲשִׁיבוּ דְהָא לֵית לְהוּ קִיּוּמָא לְעָלְמִין דְהָא קוּדְשָׁא בְרִיךְ הוּא שָׁבִיק לוֹן וְלָא יַשְׁגַח בְּהוֹן לְעָלְמִין. וְתָנֵינָן אָמַר רִבִּי שִׁמְעוֹן בְּהַהִיא שַׁעְתָּא קָרָא קוּדְשָׁא בְרִיךְ הוּא לְכָל פַּמַּלְיָא דִילֵיה וְכָל רְתִיכִין קַדִּישִׁין וְכָל חֵילֵיהּ וּמַשִּׁרְיָיתֵיהּ וְרַבְרְבָנוֹי וְכָל חֵילָא דִשְׁמַיָּא וְאָמַר לוֹן מַה אַתּוּן עָבְדִין הָכָא וּמַה בָנַי רְחִמָּאי בְגָלוּתָא דְבָבֶל וְאַתּוּן הָכָא קוּמוּ חוּתוּ כָּלְכוֹן לְבָבֶל וַאֲנָא עִמְּכוֹן. הֲדָא הוּא דִכְתִיב (ישעיה מג) כֹּה אָמַר ה' לְמַעַנְכֶם שִׁלַּחְתִי בָּבֶלָה וְגוֹ' לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה דָּא קוּדְשָׁא בְרִיךְ הוּא וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם. אִלֵּין כָּל רְתִיכִין וּמַשִּׁרְיָין עִלָּאִין כַּד נַחְתֵי לְבָבֶל אִתְפַּתְּחוּ שְׁמַיָּא וְשָׁרַאת רוּחַ נְבוּאָה קַדִּישָׁא עַל יְחֶזְקֵאל וְחָמָא כָל מַה דְחָמָא וְאָמַר לוֹן לְיִשְׂרָאֵל הָא מָארֵיכוֹן הָכָא וְכָל חֵילֵי שְׁמַיָּא וּרְתִיכּוֹי דְאָתוּ לְמֵידָר בֵּינֵיכוֹן לָא תֵימְנוּהוּ עַד דְאִצְטְרִיךְ לְגַלָּאָה כָּל מַה דְחָמָא וָאֵרֶא כַךְ וָאֵרֶא כַךְ וְאִי גָלֵי יַתִּיר מַמַּה דְגָלֵי כֹּלָא אִצְטְּרִיךְ כֵּיוַן דְּחָמוּ יִשְׂרָאֵל כַּךְ חָדוּ וְכַד שָׁמְעוּ מִלִּין מִפּוּמֵיהּ דִּיחֶזְקֵאל לָא חַיְישׁוּ עַל גָּלוּתְהוֹן כְּלַל דְּהָא יָדְעוּ דְקוּדְשָׁא בְרִיךְ הוּא לָא שָׁבִיק לוֹן וְכָל מַאי דְגָלֵי בִּרְשׁוּתָא גָלֵי:
אָמַר רַבִּי יִצְחָק, מַהוּ שֶׁכָּתוּב, עַל הֶהָרִים אֶשָּׂא בְּכִי וּנְהִי. אֶלָּא אֵלּוּ הֵם הֶהָרִים הָרָמִים שֶׁבָּעוֹלָם. וּמִי הֵם אֵלּוּ הֶהָרִים הָרָמִים, הֵם בְּנֵי צִיּוֹן הַיְקָרִים הַמְּסוּלָאִים בַּפָּז. וְעַתָּה הֵם יוֹרְדִים בַּגָּלוּת, וְרֵיחַיִם עַל עָרְפָּם, וִידֵיהֶם קְשׁוּרִים לְאָחוֹר. וּכְשֶׁבָּאוּ לְגָלוּת בָּבֶל, חָשְׁבוּ שֶׁאֵין לָהֶם קִיּוּם לְעוֹלָם, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא עָזַב אוֹתָם וְלֹא יַשְׁגִּיחַ עוֹד בָּהֶם לְעוֹלָם. וְלָמַדְנוּ, אָמַר רַבִּי שִׁמְעוֹן, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְכָל הַחֲבוּרָה שֶׁלּוֹ, וְכָל הַמֶּרְכָּבוֹת, וְהַמַּחֲנוֹת, וְשָׂרָיו, וְכָל צְבָאוֹת הַשָּׁמַיִם, וְאָמַר לָהֶם, מָה אַתֶּם עוֹשִׂים כָּאן, וּמַה בָּנַי אֲהוּבָי בְּגָלוּת בָּבֶל וְאַתֶּם כָּאן, קוּמוּ רְדוּ כֻּלְּכֶם לְבָבֶל וַאֲנִי עִמָּכֶם. זֶהוּ שֶׁכָּתוּב, כֹּה אָמַר ד' וְגוֹ', לְמַעֲנְכֶם שִׁלַּחְתִּי בָּבֶלָה, זֶהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהוֹרַדְתִּי בָּרֵיחַיִם כֻּלָּם, אֵלּוּ הֵם כָּל הַמֶּרְכָּבוֹת וְהַמַּחֲנוֹת הָעֶלְיוֹנִים. כְּשֶׁיָּרְדוּ לְבָבֶל נִפְתְּחוּ הַשָּׁמַיִם, וְרוּחַ הַנְּבוּאָה הַקְּדוֹשָׁה שָׁרְתָה עַל יְחֶזְקֵאל, וְרָאָה כָּל מַה שֶּׁרָאָה וְאָמַר לָהֶם לְיִשְׂרָאֵל, הֲרֵי אֲדוֹנֵיכֶם כָּאן, וְכָל צְבָאוֹת הַשָּׁמַיִם וְהַמֶּרְכָּבוֹת שֶׁבָּאוּ לָדוּר עִמָּכֶם. לֹא הֶאֱמִינוּהוּ, עַד שֶׁנִּצְרָךְ לְגַלּוֹת כָּל מַה שֶּׁרָאָה: וָאֵרֶא כָּךְ, וָאֵרֶא כָּךְ. וְאִם גִּלָּה בְּיוֹתֵר, כָּל מַה שֶּׁגִּלָּה נִצְרָךְ כֻּלּוֹ. כֵּיוָן שֶׁרָאוּ יִשְׂרָאֵל אֶת זֶה, שָׂמְחוּ. וּכְשֶׁשָּׁמְעוּ הַדְּבָרִים מִפִּי יְחֶזְקֵאל, לֹא פָּחֲדוּ עַל גָּלוּתָם כְּלָל, כִּי יָדְעוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יַעֲזוֹב אוֹתָם. וְכָל מַה שֶּׁגִּלָּה, גִּלָּה בִּרְשׁוּת.
הלכה פסוקה
א. אֵין הַקּוֹרֵא רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְּתַרְגֵּם. וְהַמְּתַרְגֵם לֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא. וְאֵין הַמְּתַרְגֵּם רַשָּׁאי לְתַרְגֵּם עַד שֶׁיִּכְלֶה הַפָּסוּק מִפִּי הַקּוֹרֵא. וְאֵין הַקּוֹרֵא רַשָּׁאי לִקְרוֹת פָּסוּק אַחֵר עַד שֶׁיִּכְלֶה הַתַּרְגּוּם מִפִּי הַתּוּרְגְמָן וְאֵין הַתּוּרְגְמָן נִשְּׁעָן לֹא לַעֲמוּד וְלֹא לְקוֹרָה אֶלָּאָ עוֹמֵד בְּאֵימָה וּבְיִרְאָה וְלֹא יְתַרְגֵם מִתּוֹךְ הַכְּתָב אֶלָּא עַל פֶּה. וְאֵין הַקּוֹרֵא רַשָּׁאי לְסַיֵּיעַ לְתוּרְגְּמָן שֶׁלֹּא יֹאמְרוּ תַּרְגוּם כָּתוּב בַּתּוֹרָה. וְהַקָּטָן מְתַרְגֵם עַל יְדֵי גָּדוֹל וְאֵין כָּבוֹד לְגָדוֹל שֶׁיְּתַרְגֵּם עַל יְדֵי קָטָן וְלֹא יִהְיוּ הַמְּתַרְגְּמִין שְׁנַיִם כְּאֶחָד אֶלָּא אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם:
ב. וְלֹא כָּל הַמִּקְרָאוֹת מְתַרְגְּמִין בְּצִבּוּר מַעֲשֵׂה רְאוּבֵן וּבִרְכַת כֹּהֲנִים וּמַעֲשֵׂה הָעֶגֶל מִן וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן עַד וַיַּרְא מֹשֶׁה אֶת הָעָם וְגוֹ' וְעוֹד פָּסוּק אֶחָד וַיִּגּוֹף ה' אֶת הָעָם וְגוֹ' נִקְרְאִין וְלֹא מְתֻרְגָּמִין. וּבְמַעֲשֵׂה אַמְנוֹן בַּמָּקוֹם שֶׁנֶּאֱמַר אַמְנוֹן בֶּן דָּוִד נִקְרָא וְלֹא מְתַרְגֵּם:
The reader may not raise his voice above that of the interpreter nor may the interpreter raise his voice above that of the reader. The interpreter may not begin to translate till the sound of the verse uttered by the reader has ceased. The reader may not read the next verse till the interpreter's translation of the previous verse is ended. The interpreter is not to lean against a pillar or beam, but stands in reverence and awe. He does not read the translation from a script but translates it by heart. The reader may not prompt the interpreter so that it should not be said that the translation is written in the Torah. A minor (under thirteen years) may act as interpreter to an adult who is reading. But it is not respectful to an adult that he should act as interpreter to a minor who is reading. There should not be two interpreters acting together. But one reads and one interprets.
Not all verses are translated in public. The story of Reuben (Genesis 35:22), The Priestly Benediction (Numbers 6:24-26), the story of the Golden Calf from "And Moses said to Aaron" till "And Moses saw the people etc." (Exodus 32:21-25) and the verse, "And God plagued the people" (Exodus 32:35) are read and not translated. In the story of Amnon (II Samuel c. 13) where the phrase, "Amnon, son of David" occurs, it is read and not translated.
מוסר
שָׂם לְאָזְנַיִם הָאֶצְבָּעוֹת הַמְּשׁוּפּוֹת כִּיתֵדוֹת אוֹ אַלְיַת הָאוֹזֶן רְחָבָה הַרְבֵּה לִהְיוֹת חוֹמָה וְגֶדֶר נֶגֶד הַשּׁוֹמֵעַ אִם יִשְׁמַע דְּבַר חֵטְא. שָׂם עַפְעַפַּיִם לְכַסּוֹת וְלִסְתּוֹם וְלַעֲצוֹם עֵינָיו מֵרְאוֹת בְרָע. וְלַלָּשׁוֹן שְׁתֵּי חוֹמוֹת חוֹמַת עֶצֶם וְחוֹמַת בָּשָׂר מִלְּדַבֵּר בְּלָשׁוֹן הָרָע וְשׁוּם דְּבַר עֲבֵירָה וְהָאָדָם הַנִּבְזֶה כְּשֶׁהוּא שָׂם אָזְנָיו לִשְׁמוֹעַ עֲבֵירָה. וְעֵינָיו לִרְאוֹת עֲבֵירָה. לְשׁוֹנּוֹ לְהַצְמִיד מִרְמָה מַה עָשָׂה פָּרַץ גֶּדֶר מַלְכּוֹ שֶׁל עוֹלָם וְכַמָּה חַטָּאִים נַעֲשׂוּ. קַח מָשָׁל אָדָם הַפּוֹרֵץ גֶּדֶר מֶלֶךְ בָּשָׂר וָדָם הוּא חַיָּיב מִיתָה הַפּוֹרֵץ גֶּדֶר מַלְכּוֹ שֶׁל עוֹלָם עַל אַחַת כַּמָּה וְכַמָּה שֶׁבֶּן מָוֶת הוּא וְעַל זֶה נֶאֱמַר וּפוֹרֶץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ: