Dedicate Daf 10a to:

הוחל שבועתו של אבימלך
The vow
made with Avraham
was annulled,

דכתיב אם תשקר לי ולניני ולנכדי
the verse
says "If you will lie to me, my grandchild, or to my great - grandchild."

It was still within the time of promised peace treaty, but as the Plishtim broke it first, the Jews were no longer bound to it.
ויגדל הנער ויברכהו ה'
"And the youth grew, and Hashem blessed him."

The Gemara Asks:
במה ברכו
With what was

Blessing in Hebrew means "increasing", normally associated with wealth. But Shimshon was not recorded as being particularly wealthy!
The Gemara Answers:
אמר רב יהודה אמר רב שברכו באמתו
Rav Yehuda said in the name of Rav that he was blessed with his

אמתו כבני אדם וזרעו כנחל שוטף
His organ was regular
but his seed was like a flowing stream.

ויקרא שמשון אל ה'
ויאמר ה'
אלהים זכרני נא וחזקני נא אך הפעם הזה ואנקמה נקם אחת משתי עיני מפלשתים
"And Shimshon called out to Hashem and said, 'Hashem, my G - d, please remember and strengthen me, at lease this one time, and may I avenge one of my two eyes from the Plishtim'".

אמר רב
Rav said:

אמר שמשון לפני הקב"ה
=הקדוש ברוך הוא
Shimshon said in front of Hashem:

=רבונו של עולם
"Master of the Universe!

זכור לי עשרים (ושתים) שנה ששפטתי את ישראל ולא אמרתי לאחד מהם העבר לי מקל ממקום למקום
Remember for me the twenty years which I judged Israel and never asked one of them even to move my staff for me!"

"So please give me the reward of one of my eyes in this world (to see the downfall of my enemies), and leave the reward of my other eye to the World to Come!"
וילך שמשון וילכד שלש מאות שועלים
"And Shimshon went and caught three hundred foxes
and took torches, and turned tail to tail, and put a torch in the middle between every two tails.

Shimshon took revenge on the Plishtim with foxes.
The Gemara Asks:
מאי שנא שועלים
Why foxes?

The Gemara Answers:
אמר רבי איבו בר נגדי א"ר
חייא בר אבא
Rabbi Eivu the son of Nagdi said in the name of Chiya bar Abba,

אמר שמשון יבא מי שחוזר לאחוריו ויפרע מפלשתים שחזרו בשבועתן
Since the Plishtim went back on their words, Shimshon
punished them through foxes who
run backwards.

A Braisa
was taught:

=אמר רבי
שמעון החסיד בין כתיפיו של שמשון ששים אמה היה
Rabbi Shimon the Pious said that the shoulders of Shimshon were sixty cubits

שנאמר וישכב שמשון עד חצי הלילה ויקם בחצי הלילה ויאחז בדלתות שער העיר ובשתי המזוזות ויסעם עם הבריח וישם על כתיפיו
the verse
says "And Shimshon lay until midnight, and arose at midnight, and laid hold of the doors of the gate of the city, and the two posts, and plucked them up, bar and all, and put them upon his shoulders."

וגמירי דאין דלתות עזה פחותות מששים אמה
And there is a tradition that the doors of Gaza were sixty cubits wide.

The verse implies that the gates of Gaza were the width of Shimshon's shoulders, so just as the gates of Gaza were sixty cubits wide, so were Shimshon's shoulders.
ויהי טוחן בבית האסורים
"And he did grind in the prison house."

יוחנן אין טחינה אלא לשון עבירה
Rabbi Yochanan said,
the word
"grinding" refers to

וכן הוא אומר תטחן לאחר אשתי
the following verse
says, "Then let my wife grind unto another".

מלמד שכל אחד ואחד הביא לו את אשתו לבית האסורים כדי שתתעבר הימנו
The verse which says that Shimshon ground in the prison house
teaches that everyone brought their wife to him in jail
so he'd
impregnate them.

אמר רב פפא היינו דאמרי אינשי קמי דשתי חמרא חמרא קמי רפוקא גרידיא דובלא
Rav Papa said
that this principle is similar to what
commonly say
, "To drinkers of wine,
people bring
wine. To eaters of vegetables,
people bring

On that topic...
=ואמר רבי
יוחנן כל המזנה אשתו מזננת עליו
Rabbi Yochanan said, the wife of
one who
illicit relations has them herself,

שנאמר אם נפתה לבי על אשה ועל פתח רעי ארבתי
the verse says
"If my heart have been enticed unto a woman, And I have lain in wait at my neighbor's door;"

וכתיב תטחן לאחר אשתי. ועליה יכרעון אחרין
and the verse continues
"Then let my wife grind unto another, And let others bow down upon her."

והיינו דאמרי אינשי איהו בי קארי ואיתתיה בי בוציני
this follows
what people
say "He goes after the big pumpkins, and she goes after the small pumpkins."

יוחנן שמשון דן את ישראל כאביהם שבשמים
Rabbi Yochanan said, Shimshon judged the Jews like their Father in Heaven
judges them,

שנאמר דן ידין עמו כאחד וגו'
the verse
says "Dan
(Shimshon's ancestor)
shall judge his nation like

יוחנן שמשון על שמו של הקב"ה
=הקדוש ברוך הוא
Rabbi Yochanan said that Shimshon is named after Hashem,

שנאמר כי שמש ומגן ה'
אלהים וגו'
the verse
says, "For the Hashem is a wall
and a shield".

The Gemara Asks:
אלא מעתה לא ימחה
If it is true
that Shimshon is named after Hashem, the name Shimshon should be holy and
forbidden to be erased!

The Gemara Answers:
אלא מעין שמו של הקב"ה
=הקדוש ברוך הוא
Shimshon's name
to Hashem's name.

מה הקב"ה
=הקדוש ברוך הוא
מגין על כל העולם כולו אף שמשון מגין בדורו על ישראל
Just as Hashem protects the whole world, Shimshon protected the Jews of his generation.

=ואמר רבי
יוחנן בלעם חיגר ברגלו אחת היה שנאמר וילך שפי
Rabbi Yochanan
says, Bilaam was lame in one foot, as
the verse
says "And he went to a bare height,"

שמשון חיגר בשתי רגליו היה שנאמר שפיפן עלי ארח:
Shimshon was lame in both feet, as
the verse
says "he slithered on the way."

=תנו רבנן
חמשה נבראו מעין דוגמא של מעלה וכולן לקו בהן
The Sages taught that five people were created similar to Hashem, and they were all struck in
their unique quality:

שמשון בכחו
Shimshon with his strength.

שאול בצוארו
Shaul with his neck.

אבשלום בשערו
Avshalom with his hair.

צדקיה בעיניו
Tzidkiyahu with his eyes.

אסא ברגליו
Asa with his feet.

The Gemara will now discuss how these five were punished:
שמשון בכחו דכתיב ויסר כחו מעליו
was punished with his strength, as the verse
says "and his strength was removed from him".

שאול בצוארו דכתיב ויקח שאול את החרב ויפל עליה
was punished with his neck, as the verse
says "and Shaul took his sword and fell on it".

אבשלום בשערו כדבעינן למימר קמן
Avshalom was punished with his hair, as be explained.

צדקיה בעיניו דכתיב ואת עיני צדקיהו עור
Tzidkiyahu was punished with his eyes, as
the verse
says "and he blinded the eyes of Tzidkiyahu".

אסא ברגליו דכתיב רק לעת זקנתו חלה את רגליו
Asa was punished with his feet, as
the verse
says "At his old age, his feet were ill".

ואמר רב יהודה אמר רב שאחזתו פדגרא
Rav Yehuda said in the name of Rav that
fell ill from Padgera .

The Gemara Asks:
=אמר ליה
מר זוטרא בריה דרב נחמן לרב נחמן היכי דמי פדגרא
Mar Zutra the son of Rav Nachman asked Rav Nachman "what is Padgra "?

The Gemara Answers:
=אמר ליה
כמחט בבשר החי
Rav Nachman
answered back that
Padgera feels
like a needle in live flesh.

The Gemara Asks:
מנא ידע
How did
Rav Nachman
know this?

The Gemara cites three answers:
איכא דאמרי מיחש הוה חש ביה
Some say that he
was ill with it,

ואיכא דאמרי מרביה שמע ליה
Some say that he heard
the symptoms
from his teacher
(as an oral tradition).

=ואיכא דאמרי
סוד ה' ליראיו ובריתו להודיעם
And some say that
he knew the symptoms from
"the secret of Hashem is to those who fear him."
(i.e. A divine revelation).

The Gemara Asks:
דרש רבא
Rava taught:

מפני מה נענש אסא
Why was Asa punished?

The Gemara Answers:
מפני שעשה אנגריא בתלמידי חכמים
Because he called up the Torah scholars for the king's

שנאמר והמלך אסא השמיע את כל יהודה אין נקי
the verse
says that "Then king Asa made a proclamation unto all Yehuda; none was exempted."

The Gemara Asks:
מאי אין נקי
What does
the verse
when it says that
no one was exempt?

The Gemara Answers:
אמר רב יהודה אמר רב אפילו חתן מחדרו וכלה מחופתה:
Rav Yehuda said that even a groom
was drafted
from his
bridal chamber
, and a bride
was drafted
from her canopy.

Who he should not have drafted.
The Gemara Asks:
כתיב וירד שמשון תמנתה וכתיב הנה חמיך עולה תמנתה
One verse
says that "Shimshon went down to Timna" and
another verse)
says that "Behold, your father - in - law
is arising to Timna".

There is a contradiction if Timna is in a valley or in a mountain.
The Gemara cites three answers:
=אמר רבי
אלעזר שמשון שנתגנה בה כתיב ביה ירידה יהודה שנתעלה בה כתיב ביה עליה
Rabbi Elazar said that
Shimshon was disgraced
in Timna, the verse therefore refers to his journey
as a descent. Yehuda was elevated
in Timna,
the verse refers to the journey
as an ascent.

שמואל בר נחמני אמר שתי תמנאות היו חדא בירידה וחדא בעליה
Rav Shmuel bar Nachmeni
that there were two Timnas, one
on the road down hill
and one
on the road

רב פפא אמר חדא תמנה הואי דאתי מהאי גיסא ירידה ודאתי מהאי גיסא עליה
Rav Papa said that there was one Timna,
but it was situated in such a way that
it is an ascent from one side and a descent from the other,

כגון ורדוניא ובי בארי ושוקא דנרש
Similar to
the cities
of Varduna , Bei Bari and the marketplace of Darnash
which are halfway up a mountain.

The Gemara will now discuss the story of Yehuda and Tamar:
The story is discussed in Vayeshev : After Yosef was sold into slavery, Yehuda left his brothers and married the daughter of a merchant called Shua and had three sons: Er , Onan and Sheila . When they grew older, Er married a woman called Tamar, but refused to have children with her and died. Yehuda arranged that she perform Yibum with the next oldest brother ( Onan ), who also died. Seeing that she had a tendency to kill her husbands, Yehuda refused to allow her to marry his youngest son, pushing her off with the excuse that he needed to grow up before he would be allowed to get married.
Tamar, seeing that she wouldn't be able to fulfill the Mitzvah of Yibum with Yehuda's son, dressed up as an inappropriate woman and (without Yehuda realizing it) fulfilled the Mitzvah of close
Before the Torah was given, one was able to fulfill the Mitzvah of Yibum with any close relative, not only a brother.
Yibum with Yehuda, becoming pregnant. As he had no money to pay his "woman of ill repute", he gave her some objects to hold as collateral.
When Yehuda saw that his daughter - in - law was pregnant, he thought that she became pregnant from a stranger, violating the customs of modesty. As a punishment, he sentenced her to death by burning. Saving herself, she pulled out the collateral and told Yehuda "Who's is this?" Recognizing that he was the one who had relations with Tamar, Yehuda freed her (since it turned out that not only did she not sin, she actually did a Mitzvah).
ותשב בפתח עינים
"She sat in the doorway of the eye"

The Gemara has three expositions on the phrase "the doorway of the eye":
=אמר רב
אלכסנדרי מלמד שהלכה וישבה לה בפתחו של אברהם אבינו מקום שכל עינים צופות לראותו
Rav Alexandri learned from here that
went to sit in the doorway of our patriarch Avraham, the place to where all eyes gaze.

חנין א"ר
=אמר רב
מקום הוא ששמו עינים
Rav Chanin said in the name of Rav that
she sat
in a place called Einayim ,

וכן הוא אומר תפוח והעינם
As the verse
says " Tapuach and the Einam ".

שמואל בר נחמני אמר שנתנה עינים לדבריה
Rav Shmuel bar Nachmani said that she made here words palatable -

כשתבעה אמר לה
to have relations with her
, he asked:

שמא נכרית את
Are you
, perhaps a non - Jew?

אמרה ליה גיורת אני
She answered back "I'm a convert"

שמא אשת איש את
Are you
, perhaps a married

אמרה ליה פנויה אני
She answered back "I'm single."

שמא קיבל בך אביך קידושין
Did your father, perhaps, accept Kiddushin on your behalf?

A girl under Bas Mitzvah may be married off by her father without her knowledge, so Yehuda was concerned that perhaps Tamar was married but didn't know it yet.
אמרה ליה יתומה אני
She said "I'm an orphan".

Biblically, a girl under Bas Mitzvah can only be married through her father. Rabbinically, however, a mother and older brother may marry off a minor, but such marriages are weak, and may be retroactively dissolved at will and do not require a Get. Tamar claimed that her father passed away before she became Bas Mitzvah, and her mother married her off.
Therefore, she was guaranteed to be an unmarried woman, and Yehuda was permitted to be intimate her.
שמא טמאה את
Are you, perhaps, impure
(i.e a Niddah)?

אמרה ליה טהורה אני:
She answered "I'm pure".

Since the Gemara (answer 1) mentioned Avraham, The Gemara will now further discuss him:
ויטע אשל בבאר שבע
"And he planted a tree in Beer Sheva".

אמר ריש לקיש
Reish Lakish said:

מלמד שעשה פרדס ונטע בו כל מיני מגדים
This teaches that he made a garden and planted all sorts of delicacies
in it.

רבי יהודה ורבי נחמיה
There is an argument between
Rabbi Yehuda and Rabbi Nechemia:

חד אמר פרדס וחד אמר פונדק
One said that
Avraham planted
a garden,
while the other
one said that
Avraham planted
an inn.

The Gemara Asks:
בשלמא למ"ד
=למאן דאמר
פרדס היינו דכתיב ויטע
The opinion which says
that Avraham
planted a garden makes sense,
for the verse
says "and he planted."

אלא למ"ד
=למאן דאמר
פונדק מאי ויטע
But according to the opinion that
Avraham made an inn
, what does
the verse
mean "and he planted"?

The Gemara Answers:
כדכתיב ויטע אהלי אפדנו וגו'
There are verses which use the word "planting" in the context of tents, for example, the verse says
"And he shall plant the tents of his palace."

ויקרא שם בשם ה'
אל עולם
"And he called out there in the name of Hashem, the Master of the Universe."

אמר ריש לקיש אל תיקרי ויקרא
Reish Lakish said that the verse shouldn't be read "and he called"

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