סוטה ג׳Sotah 3

Mishnah

משנה: עַד שֶׁלֹּא נִמְחְקָה הַמְּגִילָּה אָמְרָה אֵינִי שׁוֹתָה מְגִילָּתָהּ נִגְנֶזֶת וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדֶּשֶׁן. וְאֵין מְגִילָּתָהּ כְּשֵׁירָה לְהַשְקוֹת בָּהּ סוֹטָה אַחֶרֶת. נִמְחֲקָה הַמְּגִילָּה וְאָמְרָה טְמֵיאָה אֲנִי הַמַּיִם נִשְׁפָּכִים וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדֶּשֶׁן. נִמְחֲקָה הַמְּגִילָּה וְאָמְרָה אֵינִי שׁוֹתָה מֶעַרְעֲרִין אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כּוֹרְחָהּ.

MISHNAH: If she said “I shall not drink” before the scroll was erased, her scroll is put away and her offering dispersed on the ashes. Her scroll is not acceptable to be used to make another suspected wife drink. If she said “I am impure” after the scroll was erased, the water is poured out and her offering dispersed on the ashes. If she said “I shall not drink” after the scroll was erased, one makes her gargle and forces her to drink against her will.

Halakhah

הלכה: עַד שֶׁלֹּא נִמְחְקָה הַמְּגִילָּה כול׳. תַּנֵּי. מְגִילָּתָהּ נִגְנֶזֶת תַּחַת צִירוֹ שֶׁל הֵיכָל. לָמָּה. בִּשְׁבִיל לְשָׁחֲקָהּ. לוּל קָטָן הָיָה. שָׁם הַמַּיִם נִשְׁפָּכִין. תַּנֵּי. אֵין בָּהֶן מִשּׁוּם קְדוּשָׁה. מַהוּ לִגְבּוֹל בָּהֶן אֶת הַטִּיט. מַה בְּכָךְ. הַמַּיִם נִשְׁפָּכִין. תַּנֵּי. יֵשׁ בָּהֶן מִשּׁוּם קְדוּשָׁה.

HALAKHAH: “Before the scroll was erased,” etc. It was stated: Her scroll is put away under the hinges of a [gate of] the Temple hall. Why? In order to shred it. A small hollow space was where the water was poured out. It was stated: There is no holiness in it. May it be used to moisten mortar? What should be wrong? It is poured out! It was stated: There is holiness in it.

נִמְחֲקָה הַמְּגִילָּה וְאָמְרָה. טְמֵיאָה אֲנִי. הַמַּיִם נִשְׁפָּכִין וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל גַּבֵּי הַדֶּשֶׁן. הָדָא אָמְרָה שֶׁמִּנְחַת סוֹטָה קְדֹשָׁה עַד שֶׁלֹּא תִכָּתֵב הַמְּגִילָּה. אָמַר רִבִּי יוֹסֵי דְרוֹבָהּ. תַּנֵּי רִבִּי חִיָיה. עַד שֶׁהִיא בַדֶּרֶךְ מִנְחָתָהּ קְדֹשָׁה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מַתְנִיתִין אָמְרָה כֵן. שֶׁבַּעֲלָהּ בָּעֲלָהּ בַּדֶּרֶךְ.

“If she said ‘I am impure’ after the scroll was erased, the water is poured out and her offering dispersed over the ashes.” This proves that the suspected wife’s offering is holy before the scroll is written. Rebbi Yose said, there is more: Rebbi Ḥiyya stated, her offering is holy once she is on her way. Rebbi Yose bar Abun said, our Mishnah states this: “Or if her husband had sexual relations with her on the road.”

נִמְחֲקָה הַמְּגִילָּה וְאָמְרָה. אֵינִי שׁוֹתָה מְעַרְעֲרִין אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ. לָמָּה. שֶׁגָּרְמָה לַשֵּׁם שֶׁיִימָּחֵק. כַּמָּה יִמְחוֹק. תַּנֵּי רִבִּי חָנִין. בֵּית שֶׁמַּי אוֹמְרִים. אַחַת. וּבֵית הִלֵּל אוֹמְרִים. שְׁתַּיִם. אָמַר רִבִּי אִילַי. טַעֲמוֹן דְּבֵית הִלֵּל כְּדֵי לִכְתוֹב יָהּ. אָמַר לוֹ רִבִּי עֲקִיבָה. וְכִי מִפְּנֵי מַה מַשְׁקִין אֶת זוֹ. אִם לְבוֹדְקָהּ. כְּבָר הִיא בְדוּקָה וּמְתוּקֶּנֶת. אֶלָּא סָבַר רִבִּי עֲקִיבָה. הָאוֹמֶרֶת. אֵינִי שׁוֹתָה. כְּאוֹמֶרֶת. אֲנִי טְמֵיאָה לָךְ. וְלֵית לְרִבִּי עֲקִיבָה. מְעַרְעֲרִים אוֹתָהּ לִשְׁתּוֹת עַד שֶּׁפָּנֶיהָ מוֹרִיקוֹת וּמַשְׁקִין אוֹתָהּ עַל כּוֹרְחָהּ. אִית לֵיהּ. כְּשֶׁהִתְחִילָה לִשְּׁתּוֹת.

“If she said ‘I shall not drink’ after the scroll was erased, one makes her gargle and forces her to drink against her will.” How many letters have to be erased? Rebbi Ḥanin stated: The House of Shammai say, one; the House of Hillel say, two. Rebbi Hilai said, the reason of the House of Hillel: That he could have written Yah. Rebbi Aqiba said to him: But why does one make her drink? If it is to check her out, she already is completely checked out! But Rebbi Aqiba must hold that the one who says “I shall not drink” is as the one who says “I am impure for you”. But does Rebbi Aqiba not agree that “one makes her gargle until her face turned yellow and forces her to drink against her will”? He does, if she started to drink.

Mishnah

משנה: אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִים וְהֵן אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ שֶׁלֹּא תְטַמֵּא אֶת הָעֲזָרָה. אִם יֵשׁ לָהּ זְכוּת הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה לָהּ שָׁנָה אַחַת יֵשׁ זְכוּת תּוֹלָה לָהּ שְׁתֵּי שָׁנִים יֵשׁ זְכוּת תּוֹלָה לָהּ שָׁלֹשׁ שָׁנִים. מִכָּן אוֹמֵר בֶּן עַזַּאי חַיָיב אָדָם לְלַמֵּד אֶת בִּתּוֹ תּוֹרָה שֶׁאִם תִּשְׁתֶּה תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רִבִּי אֱלִיעֶזֶר אוֹמֵר הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה מְלַמְּדָהּ תִּפְלוּת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר רוֹצָה אִשָּׁה בְּקַב וְתִפְלוּת. מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר חָסִיד שׁוֹטֶה רָשָׁע עָרוּם אִשָּׁה פְרוּשָׁה וּמַכּוֹת פְּרוּשִׁין הֲרֵי אֵילּוּ מְכַלֵּי עוֹלָם.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

Halakhah

הלכה: אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת כוּל'. וְלֹא כֵן סְבַרִנַן מֵימָר. כֻּולּהֹן וְלֹא מִקְצָתָן. כְּאִינִשׁ דְּאָמַר. לָא אַסְפֵּיק פְּלָן לְמִישְׁתֵּי עַד דְּאִיתְחַלְחֵל.

HALAKHAH: “She does not finish drinking”, etc. But did we not think to say “All of them, not part only”? It is as if somebody said, X did not finish drinking when he started shaking.

יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת. יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים. יֵשׁ זְכוּת תּוֹלָה שָׁלֹשׁ שָׁנִים. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת. מִנְּבוּכַדְנֶצַר. לִקְצַת יַרְחִין תְּרֵי עָשָׂר. יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים. מֵאַמְנוֹן. וַיְהִי לִשְׁנָתַיִם יָמִים. יֵשׁ זְכוּת שֶׁתּוֹלָה לְשָׁלֹשׁ שָׁנִים. מֵאַחְאָב. וַיֵּשְׁבוּ שָׁלֹשׁ שָׁנִים אֵין מִלְחָמָה בֵּין אֲרָם וּבֵין יִשְׂרָאֵל. אָמַר רִבִּי יוֹסֵי. נֶאֱמַר. כָּל אוֹתָן שְׁנֵים עָשָׂר חוֹדֶשׁ הָיָה עָסוּק בְּמִצְוֹת. וְכָל אוֹתָן שְׁתֵּי שָׁנִים הָיָה עָסוּק בַּתּוֹרָה. וַיי דָא אָמְרָה דָא. וַיֵּשְׁבוּ שָׁלֹשׁ שָׁנִים אֵין מִלְחָמָה בֵּין אֲרָם וּבֵין יִשְׂרָאֵל.

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

מִנְחַת זִכָּרוֹן כְּלָל. מַזְכֶּרֶת עָוֹן פְּרָט. כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. אִם אוֹמֵר אַתְּ כֵּן לֹא נִמְצֵאת מִידַּת הַדִין מְקוּפַּחַת. מַה אִם מִידַּת הַפּוּרְעָנוּת מְעוּטָה הֲרֵי הִיא מַזְכֶּרֶת. מִידַּת הַטּוֹב מְרוּבָּה עַל אַחַת כַּמָּה וְכַמָּה. אֶלָּא מִנְחַת זִכָּרוֹן. יֵשׁ לָהּ זְכוּת. מַזְכֶּרֶת עָוֹן אֵין לָהּ זְכוּת. תַּנֵּי. רִבִּי טַרְפוֹן אוֹמֵר. כָּל הַזִּכְרוֹנוֹת שֶׁנֶּאֶמְרוּ בַתּוֹרָה לְטוֹבָה חוּץ מִזּוֹ שֶׁהִיא שֶׁלְּפוּרְעָנוּת. אָמַר לוֹ רִבִּי עֲקִיבָה. אִילּוּ נֶאֱמַר מַזְכֶּרֶת עָוֹן וְשָׁתַק. הָיִיתִי אוֹמֵר כִּדְבָרֶיךָ. הָא אֵינוֹ אוֹמֵר מִנְחַת זִכָּרוֹן אָלָּא לְטוֹבָה.

“An offering of remembrance,” a general statement; “referring to sin”, a detailed statement. If a general statement is followed by a specific one, the general does not mean more than the specific. If you say so, do you not find the argument disadvantaged? If punishment, which is given out sparingly, can refer, then reward, which is given out in abundance, should do so much more! But, “an offering of remembrance,” if she has merit, “referring to sin”, if she has no merit. It was stated: Rebbi Tarphon said, all statements of “remembrance” in the Torah have a good meaning except this one which is for punishment. Rebbi Aqiba said to him: If it only said, “referring to sin”, and then was silent, I would agree with your statement. But since it says “an offering of remembrance,” this must be for a good [purpose].

תַּנֵּי. רִבִּי יוּדָה אוֹמֵר בְּשֵׁם רִבִּי לָעְזָר בֶּן מַתְּיָה. הֲרֵי הוּא אוֹמֵר וְאִם לֹא נִטְמְאָה הָאִשָּׁה וּטְהוֹרָה הִיא. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאִם לֹא נִטְמְאָה הָאִשָּׁה שֶׁהִיא טְהוֹרָה. וּמַה תַּלְמוּד לוֹמַר וּטְהוֹרָה הִיא. אֶלָּא סוֹף הַמָּקוֹם פּוֹרֵעַ בָהּ תַּחַת נִיווּלָהּ. שֶׁאִם הָיְתָה עֲקָרָה נִפְקֶדֶת. יוֹלֶדֶת בְּצַעַר יוֹלֶדֶת בְּרֵיוַח. כְּאוּרִים יוֹלֶדֶת נָאִים. שְׁחוֹרִים יוֹלֶדֶת לְבָנִים. קְצָרִים יוֹלֶדֶת אֲרוּכִים. נְקֵיבוֹת יוֹלֶדֶת זְכָרִים. אֶחָד יוֹלֶדֶת שְׁנַיִם. אָמַר לוֹ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם כֵּן יֵלְכוּ כָל הַנָּשִׁים וְיִתְקַלְקְלוּ בִּשְׁבִיל שֶׁיִּפָּקֵדוּ. וְלֵית לְרִבִּי שִׁמְעוֹן וְנִקְּתָה וְנִזְרְעָה זֶרַע. אִית לֵיהּ. זֶרַע כָּשֵׁר לֹא זֶרַע פָּסוּל.

It was stated: Rebbi Jehudah says in the name of Rebbi Eleazar ben Matthias: It says, “but if the woman was not impure but was pure.” Would we not know that if she was not impure she was pure? Why does the verse say, “but she was pure”? Only that at the end the Omnipresent rewards her for the abuse, that if she was sterile she will become pregnant, [if she] was having difficult births she will have easy ones, [if she] had ugly children she will have good looking ones, black ones she will have white ones, short ones she will have tall ones, females she will have males, single children she will have twins. Rebbi Simeon ben Laqish said to him: If it were so then all women should be misbehaving in order to become pregnant! But does Rebbi Simeon not interpret “she will be found innocent and become pregnant with seed”? He does, legitimate seed, not illegitimate.

וּבֵן עַזַּאי דְּלֹא כְרִבִּי לָעְזָר בֶּן עֲזַרְיָה. דְּתָנֵּי. מַעֲשֶׂה בְּרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְרִבִּי אֶלְעָזָר חַסְמָא שֶׁהָיוּ מְהַלְּכִין מִיַּבְנֶה לְלוֹד. וְהִקְבִילוּ אֶת רִבִּי יְהוֹשֻׁעַ בִּבְקִיעִין. אָמַר לָהֶן. מַה חִידּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. וְאָמְרוּ לוֹ. הַכֹּל תַּלְמִידֶיךָ וּמֵימֶיךָ אָנוּ שׁוֹתִים. אָמַר לָהֶן. אֲפִילוּ כֵן אֵי אֶיפְשָׁר לְבֵית הַמִּדְרָשׁ שֶׁלֹּא יְהֵא בוֹ דָבָר חָדָשׁ בְּכָל יוֹם. מִי שָׁבַת שָׁם. אָמְרוּ לוֹ. רִבִּי לָעְזָר בֶּן עֲזַרְיָה. וּמַה הָיְתָה פָרַשְׁתּוֹ. הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטָּף. וּמַה אָמַר בָּהּ. הוֹאִיל וְהָאֲנָשִׁים בָּאִין לִלְמוֹד וְהַנָּשִׁים בָּאוֹת לִשְׁמוֹעַ. הַטָּף לָמָּה בָא. אֶלָּא לִיתֵּן שָׂכָר לַמְּבִיאֵיהֶן. אָמַר לָהֶן. אֵין הַדּוֹר יָתוֹם שֶׁרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁרוּי בְתוֹכוֹ.

Ben Azai does not follow Rebbi Eleazar ben Azariah, as it was stated: It happened that Rebbi Joḥanan ben Beroqa and Rebbi Eleazar Ḥasma were walking from Jabneh to Lydda when they were visiting Rebbi Joshua in Beqiïn. He asked them, what was new today in the House of Study? They said to him, we all are your students and drink from your waters. He said to them, even so, it is impossible that there not be a new idea every day in the House of Study. Who stayed there over the Sabbath? They said to him, Rebbi Eleazar ben Azariah. And what was his text? “Assemble the people, men, women, and children.” What did he say about this? Since the men come to learn and the women to hear, why do the children come? It must be to give a reward to those who bring them. He said to them, the generation is not orphaned which counts Rebbi Eleazar ben Azariah among them.

מַטְרוֹנָה שָׁאֲלָה אֶת רִבִּי לִעֶזֶר. מִפְּנֵי מַה חֵט אַחַת בְּמַעֲשֵׂה הָעֶגֶל וְהֵן מֵתִים בָּהּ שָׁלֹשׁ מִיתוֹת. אָמַר לָהּ. אֵין חָכְמָתָהּ שֶׁלָּאִשָּׁה אֶלָּא בְפִילְכָהּ. דִּכְתִיב וְכָל אִשָּׁה חַכְמַת לֵב בְּיָדֶיהָ טָווּ. אָמַר לוֹ הוּרְקִנוֹס בְּנוֹ. בִּשְׁבִיל שֶׁלֹּא לְהָשִׁיבָהּ דָּבָר אֶחָד מִן הַתּוֹרָה אִיבַּדְתָּ מִמֶּנִּי שְׁלֹשׁ מְאוֹת כּוֹר מַעֲשֵׂר בְּכָל שָׁנָה. אָמַר לֵיהּ. יִשְׂרְפוּ דִבְרֵי תוֹרָה וְאַל יִמְסְרוּ לְנָשִׁים. וּכְשֶׁיָּצְתָה אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. לְזוֹ דָחִיתָה בְקָנֶה. לָנוּ מַה אַתָּה מֵשִׁיב. רִבִּי בְּרֶכְיָה רִבִּי אַבָּא בַּר כַּהֲנָא בְשֵׁם רִבִּי לִיעֶזֶר. כָּל מִי שֶׁהָיָה לוֹ עֵדִים וְהַתְרָאָה הָיָה מֵת בְּבֵית דִּין. עֵדִים וְלֹא הַתְרָיָיה הָיָה נִבְדָק כְּסוֹטָה. לֹא עֵדִים וְלֹא הַתְרָיָיה הָיָה מֵת בַמַּגֵּפָה. רַב וְלֵוִי בַּר סִיסִי תְּרֵיהוֹן אָמְרִין. זִיבַּח קִיטֵּר נִיסַּךְ הָיָה מֵת בְּבֵית דִּין. טִיפַּח רִיקֵּד שִׂיחֵק הָיָה נִבְדָק כְּסוֹטָה. שָׂמַח בְּלִיבּוֹ הָיָה מֵת בַמַּגֵּפָה.

A lady asked Rebbi Eliezer, why did one sin of the golden calf lead to three different kinds of death? He said to her, the wisdom of a woman is only in her spinning rod, as is written: “All wise women span with their hands.” His son Hyrkanos said to him, in order not to give her an answer you made me lose 300 kor of tithes every year. He answered him: May the words of the Torah be burned and not be delivered to women! After she had left, his students said to him, rabbi, this one you pushed away with a stick, what do you explain to us? Rebbi Berekhiah, Rebbi Abba bar Cahana in the name of Rebbi Eliezer: Anybody against whom there were witnesses and warning was executed in court. Anybody against whom there were witnesses but no warning was checked similar to a suspected wife. Anybody against whom there were neither witnesses nor warning died from a plague. Rav and Levi bar Sissi both say: One who sacrificed, burned, and poured out a libation was executed in court. He who clapped his hands, danced, laughed, was checked similar to a suspected wife. If he enjoyed himself silently, he died from a plague.

אֵי זֶהוּ חָסִיד שׁוֹטֶה. רָאָה תִינּוֹק מְבַעְבֵּעַ בַּנָּהָר. אָמַר. לִכְשֶׁאַחֲלוֹץ תְּפִילַּיי אַצִּילֶּינּוּ. עִם כְּשֶׁהוּא חוֹלֵץ תְּפִילָּיו הוֹצִיא זֶה אֶת נַפְשׁוֹ. רָאָה תְּאֵינָה בִּכּוּרָה. אָמַר. בְּמִי שֶׁאֶפְגַּע בּוֹ תְּחִילָּה אֶתְּנֶנָּה לוֹ. רָאָה נַעֲרָה מְאוֹרָסָה. וְהָיָה רָץ אַחֲרֶיהָ. הָדָא הִיא דְתַנִּינָן. הָרוֹדֵף אַחַר חֲבֵירוֹ לֲהוֹרְגוֹ. אַחַר הַזָּכוֹר. אַחַר נַעֲרָה מְאוֹרָסָה.

Who is a foolish pious man? He saw a baby struggling in a river. He said, after I take off my phylacteries, I shall save him. By the time he takes off his phylacteries, that one is dead. He saw a prime fig and said, I shall give it to the first person I shall meet. He saw a preliminarily married girl and ran after her. That is what we have stated: “If somebody pursues another to kill him, after a male, or after a preliminarily married girl.”

רָשָׁע עָרוּם. רִבִּי זְרִיקָן בְשֵׁם רַב הוּנָא. זֶה שֶׁהוּא מוֹרֶה קַלּוֹת עַל עַצְמוֹ וַחֲמוּרוֹת לָאַחֵרִים. וַאַתְיָיא כְּהָדָא דְתַנֵּי. כָּל הָרוֹצֶה לְהַחֲמִיר עַל עַצְמוֹ וְלִנְהוֹג כְּחוּמְרֵי בֵית שַׁמַּי וּכְחוּמְרֵי בֵית הִלֵּל עַל זֶה נֶאֱמַר וְהַכְּסִיל בַּחוֹשֶׁךְ הוֹלֵךְ. כְּקוּלֵּי אֵילּוּ וּכְקוּלֵּי אֵילּוּ נִקְרָא רָשָׁע. אֶלָּא אוֹ כְדִבְרֵי בֵית שַׁמַּי כְקוּלֵּיהֶן וּכְחוּמְרֵיהֶן אוֹ כְדִבְרֵי בֵית הִלֵּל כְקוּלֵּיהֶן וּכְחוּמְרֵיהֶן. הָדָא דְתֵימַר. עַד שֶׁלֹּא יָצָאת בַּת קוֹל. אֲבָל מִשֶׁיָּצָאת בַּת קוֹל לְעוֹלָם הֲלָכָה כְבֵית הִלֵּל. וְכָל הָעוֹבֵר עַל דִּבְרֵי בֵית הִלֵּל חַיָיב מִיתָה. תַּנֵּי יָצָאת בַּת קוֹל וְאָמְרָה. אֵילּוּ וְאֵילּוּ דִבְרֵי אֱלֹהִים חַיִים הֵן. אֲבָל הֲלָכָה כְבֵית הִלֵּל לְעוֹלָם. וְאֵיכָן יָצָאת בַּת קוֹל. רַב בֵּיבַי בְשֵׁם רִבִּי יוֹחָנָן. בְּיַבְנֶה יָצָאת בַּת קוֹל.

“A sly wicked man.” Rebbi Zeriqan in the name of Rav Huna: That is one who chooses leniencies for himself and teaches restrictions to others. In this matter, it was stated: “About anybody who wants to take upon himself the stringencies both of the House of Shammai and the House of Hillel it was said: ‘The silly one walks in darkness’. The leniencies of both of them, he is called wicked. Only either following the words of the House of Shammai in their leniencies and stringencies, or following the words of the House of Hillel in their leniencies and stringencies.” That is, before there came the disembodied voice. But after the disembodied voice was heard, “practice follows the House of Hillel forever.” And any who transgresses the words of the House of Hillel is deserving of death. It was stated: There came the disembodied voice and said: “Both of them are the words of the Living God, but practice follows the House of Hillel forever.” Where was the disembodied voice heard? Rav Bebai in the name of Rebbi Joḥanan: The disembodied voice was heard at Yabneh.

אִשָּׁה פְרוּשָׁה. זוֹ שֶׁהִיא יוֹשֶׁבֶת וּמַלְעֶבֶת בְּדִבְרֵי תוֹרָה. וַתֹּאמֶר אֵלַי תָבוֹא. וַיִּשְׁכַּב עִמָּהּ בְּלַּיְלָה הוּא. אָמַר רִבִּי אַבָּהוּ. כִּבְיָכוֹל הָיָה בַמַּחֲשָׁבָה. הוּא לְבַדּוֹ הָיָה יוֹדֵעַ שֶׁלֹּא עָלַת עַל דַּעְתָּהּ אֶלָּא בִשְׁבִיל לְהַעֲמִיד שְׁבָטִים.

A predatory woman. That is one who sits and makes fun of the words of the Torah: “She said, you shall come to me … and he slept with her that night.” Rebbi Abbahu said, one could think that this was the [divine] intention. He only knew that she was doing this only to produce more tribes.

וּמַכַּת פְּרוּשִׁים. זֶה שֶׁהוּא נוֹתֵן עֵצָה לִיתוֹמִים לְהַבְרִיחַ מְזוֹנוֹת מִן הָאַלְמָנָה. כְּהָדָא אַרְמַלְתָּא דְרִבִּי שׁוּבְתַי הֲוָות מְבַזְבְזָה בְּנִיכְסַיָיא. אֲתוֹן יָתְמַיָיא וְקָרְבוֹן לְרִבִּי אֶלְעָזָר. אָמַר לוֹן. וּמַה נַעֲבִיד לְכוֹן וְאַתּוּן שַׁטְיָין. נְפַק כְּתוֹבָה. אָמַר לוֹן. נֵימַר לְכוֹן מֵימַר. עִיבְדּוֹן גַּרְמֵיכוֹן מְזַבְּנִין. וְהִיא תָבְעָה פּוֹרְנֶה וּמוֹבְדָה מְזוֹנָהּ. עָבְדִין כֵּן. בְּרוֹמֲשָׁא אָתָת וּקְרֵבַת גַּבֵּי רִבִּי אֶלְעָזָר. אָמַר. זוּ מַכַּת פְּרוּשִׁין נָגְעוּ בָהּ. יָבוֹא עָלַי אִם נִתְכַּוַונְתִּי לְכָךְ.

“Hits by the predatory”. That is the one who counsels the orphans to hide support from the widow. As the following: Rebbi Sabbatai’s widow was wasting the estate. The orphans came before Rebbi Eleazar. He said to them, what can one do for you; you are stupid. Some scribe came out and said to them: I shall tell you what he said: Behave as if you would sell and she will demand her ketubah and lose her support. In the evening she came before Rebbi Eleazar. He said, this one was hit by the predatory. It should come over me if I had intended that.

חַד תַּלְמִיד מִדְּרִבִּי הָיוּ לוֹ מָאתַיִם זוּז חָסֵר דֵּינָר. וַהֲוָה רִבִּי יְלֵיף זְכִי עִימֵּיהּ חָדָא לִתְלַת שְׁנִין מַעֲשֵׂר מִסְכֵּינִין. חַד זְמָן עַבְדִּין בֵּיהּ תַּלְמִידוֹי עַיִן בִּישׁ וּמָלוּן לֵיהּ. אָתָא בְּעֵי מִיזְכֵּי עִימֵּיהּ הֵיךְ מַה דַהֲוָה יְלִיף. אֲמַר לֵיהּ. רִבִּי. אִית לִי שִׁיעוּרָא. אָמַר. זֶה מַכַּת פְּרוּשִׁים נָגְעוּ בוֹ. רָמַז לְתַלְמִידָיו וְאַעֲלוּנֵיהּ לְקַפֵּילִין וְחַסְרוּנֵיהּ חַד קִרַט. וּזְכָה עִימֵּיהּ הֵיךְ דַהֲוָה יְלִיף.

A student of Rebbi had 199 denar; Rebbi used to let him receive the tithe of the poor once every three years. His students cast an evil eye on him and completed for him. The next time, when he wanted to let him receive as usual, he said: My teacher, I have the measure. He said, this one was hit by a beast of prey. He gave a hint to his student who took him to a store, made him spend a carat, then he (Rebbi) let him receive as he was used to do.

הוֹסִיפוּ עֲלֵיהֶן בְּתוּלָה צֵיְימָנִית וְאַלְמָנָה שׁוֹבָבִית וְתִינּוֹק שֶׁהוּא עוֹלֶה לֶחֳדָשִׁיו. בְּתוּלָה צֵיְימָנִית. מְצַיְימָה אוֹבֶדֶת בְּתוּלֶיהָ. וְאַלְמָנָה שׁוֹבָבִית מִי חָגְלָה נְסִבָת שֵׁם בִּישׁ. וְתִינּוֹק שֶׁהוּא עוֹלֶה לֶחֳדָשִׁיו. רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי סִימוֹן. זֶה שֶׁהוּא גָדוֹל בַּתּוֹרָה שֶׁלֹּא בְּפִירְקוֹ וּמְבַזֶּה גְדוֹלִים מִמֶּנּוּ. אָמַר רִבִּי יוֹסֵי. זֶה שֶׁהוּא בֶן תֵשַׁע וְאֵיבָרָיו נִרְאִין כְּבֶן שְׁתֵּים עֶשְׂרֵה. וְהוּא בָא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה וְהֵן מֵיתוֹת עַל יָדָיו וְהוּא פָטוּר.

They added to these a fasting virgin, a neighborly widow, and a child outgrowing his months. A fasting virgin; she pretends to have lost her hymen by fasting. A neighborly widow, by running around she spreads bad reputations. A child outgrowing his months: Rebbi Ḥilqiah in the name of Rebbi Simon. That is one who is more advanced in his studies than usual for his age and he denigrates those older than him. Rebbi Yose said, that is one nine-years-old who looks like a twelve-years-old. He sleeps with any of the incest prohibitions in the Torah and they are executed because of him but he is free from prosecution.