7. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yehuda b. simlai, rav Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 119; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 119| 35a. וילכו ויבאו א"ר יוחנן משום רבי שמעון בן יוחי מקיש הליכה לביאה מה ביאה בעצה רעה אף הליכה בעצה רעה,(במדבר יג, כז) ויספרו לו ויאמרו באנו וגו' וכתיב אפס כי עז העם אמר רבי יוחנן (סימן אמ"ת לבד"ו לוי"ה) משום ר"מ כל לשון הרע שאין בו דבר אמת בתחילתו אין מתקיים בסופו,(במדבר יג, ל) ויהס כלב את העם אל משה אמר רבה שהסיתן בדברים,פתח יהושע דקא משתעי אמרי ליה דין ראש קטיעה ימלל,אמר אי משתעינא אמרי בי מילתא וחסמין לי אמר להן וכי זו בלבד עשה לנו בן עמרם סברי בגנותיה קא משתעי אישתיקו,אמר להו הוציאנו ממצרים וקרע לנו את הים והאכילנו את המן אם יאמר עשו סולמות ועלו לרקיע לא נשמע לו (במדבר יג, ל) עלה נעלה וירשנו אותה וגו',והאנשים אשר עלו עמו אמרו לא נוכל וגו' אמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה כי חזק הוא ממנו אל תקרי ממנו אלא ממנו כביכול אפילו בעל הבית אינו יכול להוציא כליו משם,(במדבר יג, לב) ארץ אוכלת יושביה היא דרש רבא אמר הקב"ה אני חשבתיה לטובה והם חשבו לרעה אני חשבתיה לטובה דכל היכא דמטו מת חשיבא דידהו כי היכי דניטרדו ולא לשאלו אבתרייהו ואיכא דאמרי איוב נח נפשיה ואטרידו כולי עלמא בהספידא הם חשבו לרעה ארץ אוכלת יושביה היא,(במדבר יג, לג) ונהי בעינינו כחגבים וכן היינו וגו' אמר רב משרשיא מרגלים שקרי הוו בשלמא ונהי בעינינו כחגבים לחיי אלא וכן היינו בעיניהם מנא הוו ידעי,ולא היא כי הוו מברי אבילי תותי ארזי הוו מברי וכי חזינהו סלקו יתבי באילני שמעי דקאמרי קחזינן אינשי דדמו לקמצי באילני,(במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקב"ה הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות,ויאמרו כל העדה לרגום אותם באבנים וכתיב (במדבר יד, י) וכבוד ה' נראה באהל מועד אמר רבי חייא בר אבא מלמד שנטלו אבנים וזרקום כלפי מעלה,(במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה אמר רבי שמעון בן לקיש שמתו מיתה משונה אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא מלמד שנשתרבב לשונם ונפל על טיבורם והיו תולעים יוצאות מלשונם ונכנסות בטיבורם ומטיבורם ונכנסות בלשונם ורב נחמן בר יצחק אמר באסכרה מתו,וכיון שעלה האחרון שבישראל מן הירדן חזרו מים למקומן שנאמר (יהושע ד, יח) ויהי בעלות הכהנים נושאי ארון ברית ה' מתוך הירדן נתקו כפות רגלי הכהנים אל החרבה וישובו מי הירדן למקומם וילכו כתמול שלשום על כל גדותיו,נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם,ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן,(שמואל ב ו, ז) ויחר אף ה' בעוזא ויכהו שם על השל וגו' רבי יוחנן ור"א חד אמר על עסקי שלו וחד אמר שעשה צרכיו בפניו,(שמואל ב ו, ז) וימת שם עם ארון האלהים א"ר יוחנן עוזא בא לעוה"ב שנאמר עם ארון האלהים מה ארון לעולם קיים אף עוזא בא לעוה"ב,(שמואל ב ו, ח) ויחר לדוד על אשר פרץ ה' פרץ בעוזא א"ר אלעזר שנשתנו פניו כחררה,אלא מעתה כל היכא דכתיב ויחר ה"נ התם כתיב אף הכא לא כתיב אף,דרש רבא מפני מה נענש דוד מפני שקרא לדברי תורה זמירות שנאמר (תהלים קיט, נד) זמירות היו לי חוקיך בבית מגורי,אמר לו הקב"ה ד"ת שכתוב בהן (משלי כג, ה) התעיף עיניך בו ואיננו אתה קורא אותן זמירות הריני מכשילך בדבר שאפילו תינוקות של בית רבן יודעין אותו דכתיב (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקודש וגו' ואיהו אתייה בעגלתא,(שמואל א ו, יט) ויך באנשי בית שמש כי ראו בארון משום דראו ויך (אלהים) רבי אבהו ורבי אלעזר חד אמר קוצרין ומשתחוים היו וחד אמר מילי נמי אמור | 35a. b And they went and they came” /b (Numbers 13:25–26). b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: /b This verse b likens /b their b going to /b their b coming. Just as /b their b coming /b back was b with wicked counsel, so too, /b their b going /b to Eretz Yisrael was b with wicked counsel. /b ,The Torah states: b “And they told him, and said: We came /b to the land to which you sent us, and it also flows with milk and honey” (Numbers 13:27), b and /b then b it is written: “However the people /b that dwell in the land b are fierce” /b (Numbers 13:28). Why did the spies praise the land and then slander it? b Rabbi Yoḥa says /b three statements b in the name of Rabbi Meir, /b represented by the b mnemonic /b device: b Truth, alone, borrowing. /b The first statement answers this question: b Any slander that does not begin with a truthful statement ultimately does not stand, /b i.e., it is not accepted by others.,The verse states: b “And Caleb stilled [ i vayyahas /i ] the people toward Moses” /b (Numbers 13:30). b Rabba says: /b This means b that he persuaded them [ i hesitan /i ] with /b his b words. /b i Vayyahas /i and i hesitan /i share the same root in Hebrew.,How did he do so? b Joshua began /b to address the people, and b as he was speaking they said to him: Should this /b person, who has b a severed head, /b as he has no children, b speak /b to the people about entering Eretz Yisrael?,Caleb b said /b to himself: b If I speak they will /b also b say something about me and stop me /b from speaking. He began to speak and b said to them: And /b is b this /b the b only /b thing that b the son of Amram, /b Moses, b has done to us? They thought /b that he wanted b to relate /b something b to the discredit of /b Moses, and b they were silent. /b , b He /b then b said to them: He took us out of Egypt, and split the sea for us, and fed us the manna. If he says /b to us: b Build ladders and climb to the heavens, should we not listen to him? “We should go up at once,” /b even to the heavens, b “and possess it” /b (Numbers 13:30).,The verses continue: b “But the men that went up with him said: We are not able /b to go up against the people; as they are stronger than us” (Numbers 13:31). b Rabbi Ḥanina bar Pappa says: The spies said a serious statement at that moment. /b When they said: b “They are stronger,” do not read /b the phrase as: Stronger b than us [ i mimmennu /i ], /b but b rather /b read it as: Stronger b than Him [ i mimmennu /i ], /b meaning that b even the Homeowner, /b God, b is unable to remove His belongings from there, as it were. /b The spies were speaking heresy and claiming that the Canaanites were stronger than God Himself.,The spies said: b “It is a land that consumes its inhabitants” /b (Numbers 13:32). b Rava taught: The Holy One, Blessed be He, said: I intended /b the land to appear to consume its inhabitants b for /b their own b good, but they considered /b this proof that the land was b bad. I intended /b it b for /b their b good /b by causing many people to die there so b that anywhere that /b the spies b arrived, the most important of them died, so that /b the Canaanites b would be preoccupied /b with mourning b and would not inquire about them. And there are /b those b who say /b that God caused b Job /b to b die /b at that time, b and everyone /b in Canaan b was preoccupied with /b his b eulogy, /b and did not pay attention to the spies. However, the spies b considered /b this proof that the land was b bad /b and said: b “It is a land that consumes its inhabitants.” /b ,The spies said: b “And we were like grasshoppers in our own eyes, and so were we /b in their eyes” (Numbers 13:33). b Rav Mesharshiyya says: The spies were liars. Granted, /b to say: b “We were like grasshoppers in our own eyes,” is well, but /b to say: b “And so were we in their eyes,” from where /b could b they /b have b known /b this?,The Gemara responds: b But /b that b is not so, /b as b when /b the Canaanites b were having the mourners’ meal, they had the meal beneath cedar trees, and when /b the spies b saw them they climbed up /b the b trees /b and b sat in /b them. From there b they heard /b the Canaanites b saying: We see people who /b look b like grasshoppers in the trees. /b ,The verse states: b “And all the congregation lifted up their voice and cried” /b (Numbers 14:1). b Rabba says /b that b Rabbi Yoḥa says: That day was the eve of the Ninth of Av, /b and b the Holy One, Blessed be He, said: /b On that day b they wept a gratuitous weeping, so I will establish /b that day b for them /b as a day of b weeping for /b the future b generations. /b ,The verse states: b “But all the congregation bade stone them with stones” /b (Numbers 14:10), b and it is written /b immediately afterward: b “When the glory of the Lord appeared in the Tent of Meeting” /b (Numbers 14:10). b Rabbi Ḥiyya bar Abba says: /b This b teaches that they took stones and threw them upward /b as if to throw them at God.,The verse states: b “And those men who brought out an evil report of the land, died by the plague before the Lord” /b (Numbers 14:37). b Rabbi Shimon ben Lakish says: /b This means b that they died an unusual death. Rabbi Ḥanina bar Pappa says /b that b Rabbi Sheila Ish Kefar Temarta taught: /b This b teaches that their tongues were stretched out /b from their mouths b and fell upon their navels, and worms were crawling out of their tongues and entering their navels, and /b worms were likewise coming b out of their navels and entering their tongues. /b This is the painful death that they suffered. b And Rav Naḥman bar Yitzḥak says: They died of diphtheria, /b which causes one to choke to death.,§ The Gemara returns to discuss the entry of the Jewish people into Eretz Yisrael. b And once the last one of the Jewish people ascended out of the Jordan, the water returned to its place, as it is stated: “And it came to pass, as the priests that bore the Ark of the Covet of the Lord came up out of the midst of the Jordan, as soon as the soles of the priests’ feet were drawn up unto the dry ground, that the waters of the Jordan returned to their place, and went over all its banks, as it had before” /b (Joshua 4:18). The Gemara understands that the priests who carried the Ark stood in the water until all of the Jewish people passed through the Jordan. Once all the Jewish people had reached the other side of the Jordan, the priests stepped back from the water and the Jordan returned to its natural state., b It follows /b that b the Ark and its bearers and the priests /b were b on one side /b of the Jordan, the east side, b and /b the rest of b the Jewish people /b were b on the other side, /b the west side. Subsequently, b the Ark carried its bearers /b in the air b and crossed /b the Jordan, b as it is stated: “When all the people were completely passed over, the Ark of the Lord passed on, and the priests, before the people” /b (Joshua 4:11)., b And over this matter Uzzah was punished /b for not taking proper care of the Ark, b as it is stated: “And when they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark; /b for the oxen stumbled” (I Chronicles 13:9). b The Holy One, Blessed be He, said to him: Uzzah, /b the Ark b carried its bearers /b when it crossed the Jordan; b all the more so /b is it b not /b clear that it can carry b itself? /b ,§ The verse states: b “And the anger of the Lord was kindled against Uzzah; and /b God b smote him there for his error [ i hashal /i ]” /b (II Samuel 6:7). b Rabbi Yoḥa and Rabbi Elazar /b disagreed over the interpretation of this verse. b One says: /b God smote him b for his forgetfulness [ i shalo /i ], /b because he did not remember that the Ark can carry itself. b And one says: /b God smote him b because he /b lifted the edges [ i shulayyim /i ] of his garment in front of the Ark and b relieved himself in its presence. /b ,The verse states: b “And he died there with the Ark of God” /b (II Samuel 6:7). b Rabbi Yoḥa says: Uzzah entered the World-to-Come, as it is stated: “With the Ark of God.” Just as the Ark exists forever, so too, Uzzah entered the World-to-Come. /b ,The verse states: b “And David was displeased [ i vayyiḥar /i ] because the Lord had broken forth upon Uzzah” /b (II Samuel 6:8). b Rabbi Elazar says: /b i Vayyiḥar /i means b that his face changed /b colors and darkened b like baked bread [ i ḥarara /i ] /b from displeasure.,The Gemara questions this statement: b If that is so, anywhere that /b the word b i vayyiḥar /i is written, /b including when it is referring to God, should it be interpreted this way b as well? /b The Gemara answers: b There, it is written: /b “And b the anger /b of the Lord was kindled [ i vayyiḥar af /i ]” (II Samuel 6:7), whereas b here, the anger [ i af /i ] is not written, /b but only i vayyiḥar /i . Therefore it is interpreted differently., b Rava taught: For what /b reason b was David punished /b with Uzzah’s death? He was punished b because he called matters of Torah: Songs, as it is stated: “Your statutes have been my songs in the house of my pilgrimage” /b (Psalms 119:54)., b The Holy One, Blessed be He, said to him: Matters of Torah /b are so difficult and demanding b that it is written: “Will you set your eyes upon it? It is gone” /b (Proverbs 23:5), i.e., one whose eyes stray from the Torah even for a moment will forget it, and b you call /b them b songs? /b For this reason b I will cause you to stumble in a matter that even schoolchildren know, as it is written /b with regard to the wagons brought to the Tabernacle: b “And to the descendants of Kohath he did not give, because the service of the holy things /b belongs to them; they carry them upon their shoulders” (Numbers 7:9). b And /b although the Ark clearly must be carried on people’s shoulders, David erred and b brought it in a wagon. /b ,§ When the Philistines returned the Ark during the period of Samuel, it is stated: b “And He smote of the men of Beit Shemesh because they had gazed upon the Ark of the Lord” /b (I Samuel 6:19). The Gemara asks: b Because they gazed /b upon it, b God smote /b them? Why did their action warrant this punishment? b Rabbi Abbahu and Rabbi Elazar /b disagreed with regard to the interpretation of the verse. b One says /b that they were punished because b they were reaping /b their crops b and prostrating themselves /b at the same time; they did not stop working in reverence for the Ark. b And one says /b that b they also spoke /b denigrating b words: /b |
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