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Sota Book.Indb NOTES Having interpreted the phrase: “Everyone who is proud in heart is ַמאי ״יָד ְלָיד לֹא ָ ּיִנֶקה״? ָאַמר ַרב: ָ ּכל -an abomination to the Lord” (Proverbs :), the Gemara inter ְ ּכַאְבָרָהם ָאִב ּינו – .Just as Abraham our forefather, etc ַה ָּבא ַﬠל ֵא ֶׁשת ִא ׁיש, ֲאִפ ּילוּ ִהְקָנ ּהו The reference to Abraham is interpreted by the Meiri :וכו׳ prets the continuation of the verse. What is the meaning of: “Hand ְָּלַהק ׁדוֹש ָּברוּךְ הוּא ָׁשַמִים ָוָאֶרץ as referring to one who does great deeds and publicly to hand, he shall not be unpunished” (Proverbs :)? Rav says: ְ ּכַאְבָרָהם ָאִב ּינו, ִּדְכִתיב ֵּב ּיה: ֲ ״הִרימִֹתי spreads the message of God’s greatness, as was done by Abraham. Anyone who engages in sexual intercourse with an adulteress, even if he were to have att ributed possession of heaven and earth ָיִדי ֶאל ה' ֵאל ֶﬠְליוֹן קֹנֵה ָׁשַמִים ָוָאֶרץ״, to the Holy One, Blessed be He, just as Abraham our forefatherN לֹא ָ ּיִנֶקה ִמִּדינ ָּה ֶׁשל ֵּג ִ יה ָ ּנם. did, that it is writt en with regard to him: “I have lift ed up my hand to the Lord, God Most High, Maker of heaven and earth” (Genesis :), he will not be unpunished from the judgment of Gehenna. Abraham is described as one whose hands were lift ed to declare the glory of God, yet this verse declares that even if one who engaged in forbidden sexual intercourse were to use his hands in the same way, still, due to his sin, the verse says: “He shall not be unpunished.” Th is interpretation poses a diffi culty to the Sages of the school ַק ְׁשָיא ְל ּהו ִלְדֵבי ַר ִּבי ֵׁש ָ ילא: ַהאי ״יָד of Rabbi Sheila: Th is phrase: “Hand to hand, he shall not be ְלָיד לֹא ָ ּיִנֶקה״, ָ ״יִדי״ ִמ ָּ יבֵﬠי ֵל ּיה! unpunished,” is not how the verse would present this idea. It should have stated: My hand, as that is the term employed in the verse with regard to Abraham. Rather, the Sages of the school of Rabbi Sheila say: Th is teaches ָ ֶּאלא ָאְמִרי ְדֵבי ַר ִּבי ֵׁש ָ ילא: ֲאִפ ּילוּ -that even if one who engages in sexual intercourse with an adulter ִק ֵּ יבל ּת ָ וֹרה ְ ּכמֹ ֶׁשה ַר ֵּב ּינו, ִּדְכִתיב ֵּב ּיה: ess had received the Torah from the hand of God like Moses our ִ״מ ִימינוֹ ֵא ְׁש דָּ ת ָלמוֹ״, לֹא ָ ּיִנֶקה ִמִּדינ ָּה teacher did, that it is writt en with regard to him: “At His right hand was a fi ery law unto them” (Deuteronomy :), i.e., God ֶׁשל ֵּג ִ יה ָ ּנם. gave the Torah from His right hand into the hand of Moses in order to give to the Jewish people, the sinner will not be unpunished from the judgment of Gehenna. Th is interpretation also poses a diffi culty to Rabbi Yoĥ anan: Th is ַק ְׁשָיא ֵל ּיה ְלַר ִּבי ָ יוֹחנָן: ַהאי ״יָד ְלָיד״, phrase “hand to hand” is not how the verse would present this ״יָד ִמָיּד״ ִמ ָּ יבֲﬠָיא ֵל ּיה! idea. It should have stated: Hand from hand, as that is the term employed in the verse with regard to Moses. :Rather Rabbi Yoĥanan says ָ ֶּאלא ָאַמר ַר ִּבי ָ יוֹחנָן: Perek I Daf 5 Amud a HALAKHA Even if the one who committ ed adultery performs charitable ֲאִפ ּילוּ ֶׂ עוֹשה ְצָדָקה ַּב ֵּסֶתר, ִּדְכִתיב: The deeds secretly, as alluded to in the phrase “hand to hand,” and : ַאְזָהָרה ְלַג ֵּסי ָה ּ רוח – The warning of the arrogant ַ ״מ ָּ תן ַּב ֵּסֶתר ֶּ ִיְכפה ָאף״ וגו', לֹא ָ ּיִנֶקה proper path is that one not only be modest, but one should ,even if one might think that one who does so will go unpunished ִמִּדינ ָּה ֶׁשל ֵּג ִ יה ָ ּנם. conduct himself with great humility. An arrogant person is like one who denies the very existence of God. One who as it is writt en with regard to charity of this kind: “A gift in secret is even a little bit arrogant should be excommunicated pacifi es wrath” (Proverbs :), nevertheless, he will not be (Rambam Sefer HaMadda, Hilkhot Deot 2:3). unpunished from the judgment of Gehenna. Th e Gemara previously discussed the impropriety of the trait of § ַאְזָהָרה ְלַג ֵּסי ָה ּ רוח ִּמנַיִן? ָאַמר ָרָבא ָאַמר NOTES .arrogance. Now the Gemara discusses the source of its prohibition ְזֵﬠ ֵ ירי: ׁ ִ ״שְמ ּעו ְוַהֲאִז ּינו ַאל ִּ תְג ָּבהוּ״. ַרב ְוָרם ְלָבֶבָך – Then your heart be lifted up and you forget -From where is the warning derived, i.e., what is the source prohib ַנְחָמן ַּבר ִיְצָחק ֲאַמר, ֵמָהָכא: ְ ״וָרם The Smag counts this verse as an independent :ְו ָָּׁשַכְחת prohibition, prohibiting one from being arrogant due to iting the behavior of the arrogant?H Rava says that Ze’eiri says: Th e source is from the verse: “Hear, you, and give ear, be not ְלָבֶבָך ְו ָּ ָׁשַכְחת״, ּוְכִתיב: ִ ״ה ׁ ָּ שֶמר ְלָך ֶּ פן ,his wealth, as this will lead to forgetting God. By contrast proud, for the Lord has spoken” (Jeremiah :). Rav Naĥman ִּ ת ַ ְּׁשכח ֶאת ה' ֱאלֶֹה ָ יך״. -the Ramban holds that this is not an independent prohibi tion, but it is rather a detail within the general prohibition bar Yitzĥak said the warning is from here: “Th en your heart be against forgetting God, as arrogance is a trait that results N in forgetting God. lift ed up, and you forget the Lord your God” (Deuteronomy :), and it is also writt en in that same passage: “Beware lest you forget the Lord your God” (Deuteronomy :). Th e Gemara explains: And these sources are in accordance with a ְוִכְדַר ִּבי ָאִבין ָאַמר ַר ִּבי ֶא ְ ילָﬠא, ְּדָאַמר statement that Rabbi Avin says that Rabbi Ile’a says, as Rabbi ַר ִּבי ָאִבין ָאַמר ַר ִּבי ֶא ְ ילָﬠא: ָ ּכל ָמקוֹם Avin says that Rabbi Ile’a says: Wherever it is stated in a verse ֶ ֶּׁשנֱאַמר ִ ״ה ׁ ָּ שֵמר״ ֶּ״פן״ וְ ַ״אל״, ֵאינוֹ ָ ֶּאלא “beware,” “lest,” or “not,” this is nothing other than a prohibition. Since these verses employ these terms in the context of one who is ְּבלֹא ַתֲﬠ ֶׂשה. arrogant, they serve as sources for the prohibition. פרק א׳ דף ה. sota . perek I . 5a 26 BACKGROUND Rav Avira interpreted the following verse homiletically: “Th ey are ָ ּדַר ׁש ַרב ֲﬠִו ָירא, ִז ְמ ִנין ָא ַמר ָל ּה ִמ ְּׁש ֵמ ּיה ְ ּדַרב : ָס ָאסא – Awn ,exalted for a litt le while, and they are gone; yes, they are brought low ַא ִסי, ְוִז ְמ ִנין ָא ַמר ָל ּה ִמ ְּׁש ֵמ ּיה ְ ּדַרב ַא ִמי: ָּכל ”they are gathered in as all others, and wither as the tops of the husks ָאָדם ׁ ֶשֵיּ ׁש ּבוֹ ַּג ּס ּות ָה ּרוח – ְלסוֹף ִמ ְת ַמ ֵﬠט, (Job :). Th ere were times when he said this interpretation in the name of Rav Asi and there were times when he said it in the ׁ ֶש ֶּנ ֱא ַמר: ּ״רוֹמ ּו ְּמ ַﬠט״. ְו ׁ ֶש ָּמא ּתֹ ַאמר: ֶי ׁ ְשנוֹ name of Rav Ami: Any person who has arrogance within him will ָּב ָעוֹלם? ַּת ְל ּמוד ַלוֹמר: ְ״ו ֵא ֶינ ּנ ּו״. ultimately be diminished in standing, as it is stated in the phrase: “Th ey are exalted for a litt le while,” indicating that one who raises himself above others will be exalted only briefl y. And lest you say that even if he is diminished he will still exist in this world and live a full life, the verse states: “And they are gone,” indicating that they die before their time. ,He continues the interpretation: But if he repents from his arrogance ְו ִאם ֵחוֹזר ּבוֹ – ֶנ ֱא ָסף ִּבְז ַמ ּנוֹ ְּכ ַא ְבָר ָהם -he is gathered in death at his proper time like Abraham our fore ָא ִב ּינו, ׁ ֶש ֶּנ ֱא ַמר: ְ״ו ֻה ְּמ ּכו ַּכ ּכֹל ִי ָּק ְפ ּצון״, father, as it is stated: “Yes, they are brought low, they are gathered ְּכ ַא ְבָר ָהם ִי ְצ ָחק ְו ַי ֲﬠקֹב ִ ּד ְכ ִתיב ְּב ּהו ַּ״ב ּכֹל״, in as all [kakkol] others” (Job :), indicating that when he ,repents from his arrogance he will die like Abraham, Isaac, and Jacob ִ״מ ּכֹל״, ״כֹל״. ְו ִאם ָלאו – ּ״ו ְכרֹ ׁאש ׁ ִש ּבֹ ֶלת ”,as it is writt en about them that they were blessed with the term “all ִי ָּמ ּלו״. as in the verse above. With regard to Abraham, the verse states: “And the Lord had blessed Abraham in all things [bakkol]” (Genesis :). With regard to Isaac, the verse states: “And I have eaten of all [mikkol]” (Genesis :). With regard to Jacob, the verse states: “And because I have all [khol]” (Genesis :). And if one does not repent, then, the verse in Job continues: “And wither like the tops of the husk.” Th e Gemara asks: What is the meaning of the phrase “and wither like Awn at top of wheat stalk ַמאי ּ״ו ְכרֹ ׁאש ׁ ִש ּבֹ ֶלת״? ַרב ּהו ָנא ְוַרב the tops of the husks”? Rav Huna and Rav Ĥisda off ered diff ering ִח ְסָ ּדא, ַחד ָא ַמר: ִּכי ָס ָאסא ְ ּד ׁ ִש ָּיב ְל ָתא, B NOTES interpretations.
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