Dedicate Daf 3a to:



אלמא קסברי דאסור לקנאות
Obviously,
as both Reish Lakish and Rabbi Shalmia in the name of Abaye interpret "Kinui" as anger or jealousy, they
hold that one is forbidden to warn
his wife.

 
As the Gemara says in and , there is an argument if a husband who suspects his wife should warn her.
 
Some say that the husband should outright divorce his wife upon suspecting her, so the Sotah test is only performed if he really doesn't want to divorce his wife, while others say that the Sotah test is preferable to divorce, so the husband should test her unless he really wants to divorce her.
 
 
The Gemara Asks:
ומאן דאמר מותר לקנאות מהו לשון קינוי
And how do those who do permit
one to warn his wife
interpret the word "Kinui?"

The Gemara Answers:
אמר רב נחמן בר יצחק אין קינוי אלא לשון התראה
Rav Nachman bar Yitzchak said that
the word
"Kinui" means "a warning."

וכן הוא אומר ויקנא ה'
=השם
לארצו
As the verse said
"Then Hashem warned
( Yikna )
His land."
(This verse doesn't mean that Hashem was jealous of his land.)

 
 
 
Opinion Definition of Kinui Permitted To Warn
The warning makes her
jealous
/ angry of others
no
The warning makes her
jealous
/ angry of her husband
no
It's a
warning
yes
 
The Gemara continue to discuss whether one is permitted or forbidden to warn his wife later.
 
 
 
תניא היה רבי מאיר אומר אדם עובר עבירה בסתר והקב"ה
=הקדוש ברוך הוא
מכריז עליו בגלוי
Rabbi Meir said that Hashem reveals all one's private sins,

שנאמר ועבר עליו רוח קנאה
As
the verse
says "and the spirit of jealousy came
( Avar )
upon him."

ואין עבירה אלא לשון הכרזה
And
the word
"came"
( Aveira ) can also mean
"announcement".

שנאמר ויצו משה ויעבירו קול במחנה
As
the verse says
"And Moses gave a commandment, and they caused it to be proclaimed
( VaYaaviru )
throughout the camp"

 
 
In Hebrew, the correct word for "straying" is Sitah , not Sishte . Therefore, the Gemara homiletically expounds that:
 
 
ריש לקיש אמר אין אדם עובר עבירה אא"כ
=אלא אם כן
נכנס בו רוח שטות
Reish Lakish said that one does not sin unless a spirit of folly enters him,

שנא'
=שנאמר
איש איש כי תשטה אשתו
The verse says
"any man who's wife strays from him,"

תשטה כתיב
But the word "strays" can be read as
"is foolish."

 
 
 
תנא דבי רבי ישמעאל מפני מה האמינה תורה עד אחד בסוטה שרגלים לדבר שהרי קינא לה ונסתרה ועד אחד מעידה שהיא טמאה
A Tanna from the Academy of Rabbi Yishmael taught that the Torah believed a single witness
against a suspected
immoral woman since "there are legs to the matter", as she was warned, secluded, and one witness testifies that she was
immoral.

The Gemara Asks:
אמר ליה רב פפא לאביי והא כי כתיבה קינוי בתר סתירה וטומאה הוא דכתיבה
Rav Papa
asked
Abaye that
the Torah
writing the warning after the seclusion and impurity
implies that a single witness is believed even without warning.

The Gemara will give two answers:
א"ל
=אמר ליה
ועבר וכבר עבר
1. Abaye answered that the word
"and passed"
implies that the act that follows, the warning,
already took place.

The Gemara Asks:
אלא מעתה ועבר לכם כל חלוץ ה"נ
=הכי נמי
If so, then the verse
"and every armed man of you will pass"
really means that when verse was taught, in Moshe's time, the Jews already crossed the Jordan?

The Gemara Answers:
התם מדכתיב ונכבשה הארץ לפני ה'
=השם
ואחר תשובו משמע דלהבא
The next verse says
"and the land be subdued before Hashem, and you return afterward" which implies that
the conquest will take place later, in Yehoshua's time.

אלא הכא אי ס"ד
=סלקא דעתך
כדכתיבי ועבר בתר טומאה וסתירה קינוי למה לי
2. one cannot interpret the verse as saying that one must warn after the seclusion and impurity, as
what is the purpose
of such a warning?

 
 
The Gemara back to the discussion if one is permitted to warn his wife or not:
 
 
תנא דבי רבי ישמעאל אין אדם מקנא לאשתו אא"כ
=אלא אם כן
נכנסה בו רוח
A Tanna in the academy of Rabbi Yishmael said that a person doesn't warn his wife unless a spirit enters him,

שנאמר ועבר עליו רוח קנאה וקנא את אשתו
As
the verse
says "and the spirit of jealousy come upon him, and he warned his wife."

The Gemara Asks:
מאי רוח
What
is the nature of this
spirit?

The Gemara cites two answers:
רבנן אמרי רוח טומאה
1.
The Sages said that
the husband receives
a spirit of impurity.

רב אשי אמר רוח טהרה
2.
Rav Ashi said that
the husband receives a spirit
of purity.

The Gemara comments:
ומסתברא כמאן דאמר רוח טהרה
The opinion which says that
the spirit which enters the husband
is a spirit of purity makes
more
sense,

דתניא
As a Braisa
taught:

וקנא את אשתו רשות דברי ר'
=רבי
ישמעאל
Rabbi Yishmael says
that the word which said "And he shall
warn
his wife"
gives permission
to the husband to warn his wife,

ר"ע
=רבי עקיבא
אומר חובה
Rabbi Akiva said
that the verse
mandates
the husband to warn his wife.

אי אמרת בשלמא רוח טהרה שפיר אלא אי אמרת רוח טומאה רשות וחובה לעיולי לאיניש רוח טומאה בנפשיה
This debate
makes sense if
the spirit which enters the husband
is a spirit of purity, for would it make sense that there
would be a debate if one is
permitted or obligated
to bring
a spirit of impurity on himself?

 
 
 
גופא
The Gemara will now analyze the Braisa
itself:

There are three arguments between Rabbi Akiva and Rabbi Yishmael:
וקנא את אשתו רשות דברי רבי ישמעאל
1.
Rabbi Yishmael
says that the verse
"And he warned his wife"
gives a husband
permission
to warn his wife,

ורבי עקיבא אומר חובה
Rabbi Akiva says that
the verse
mandates
a husband to warn his wife.

 
This will be discussed .
 
 
לה יטמא רשות דברי רבי ישמעאל
2.
Rabbi Yishmael
says that the verse
"for her may he defile himself"
teaches that a Kohen
may
become impure for his unmarried sister,

ור"ע
=רבי עקיבא
אומר חובה
But
Rabbi Akiva said that
teaches that a Kohen
must
become impure for his unmarried sister.

 
This will be discussed .
 
 
לעולם בהם תעבודו רשות דברי רבי ישמעאל
3.
Rabbi Yishmael
says that the verse
"of them you take your bondmen forever"
teaches
that one
may
keep a servant forever.

ר'
=רבי
עקיבא אומר חובה
But
Rabbi Akiva said that
the verse
mandates
one to keep his servant forever.

 
This will be discussed .
 
 
The Gemara Asks:
אמר ליה רב פפא לאביי ואמרי לה רב משרשיא לרבא
Rav Papa asked Abaye, and some say that Rav Mesharshia asked Rava:

לימא ר'
=רבי
ישמעאל ור'
=רבי
עקיבא בכל התורה כולה הכי פליגי דמר אמר רשות ומר אמר חובה
Can one extrapolate from these arguments
that Rabbi Yishmael and Rabbi Akiva argue
if every command in the Torah
is optional or mandatory?

 
Obviously not! So there must be something special about these three laws which forces Rabbi Yishmael to interpret these laws as being optional.
 
 
The Gemara Answers:
א"ל
=אמר ליה
הכא בקראי פליגי
Rather, these three commandments are unique, for
they argue
over the interpretation of specific
verses:

וקנא את אשתו רשות דברי רבי ישמעאל רבי עקיבא אומר חובה
1.
Rabbi Yishmael
says that the verse
"And he warned his wife"
gives the husband
permission
to warn his wife, while
Rabbi Akiva says that
the verse
mandates
a husband to warn his wife:

The Gemara Asks:
מ"ט
=מאי טעמא
דר'
=רבי
ישמעאל
What's the reason of Rabbi Yishmael?

The Gemara Answers:
סבר לה כי האי תנא
He
agrees with the following
Tanna:

דתניא רבי אליעזר בן יעקב אומר כלפי שאמרה תורה לא תשנא את אחיך בלבבך יכול כגון זו ת"ל
=תלמוד לומר
ועבר עליו רוח קנאה וקנא את אשתו
Rabbi Eliezer ben Yaakov said
that since
one may think that
warning his wife
would fall under the prohibition of "You shall not hate your brother in your heart",
the verse must explicitly permit one to warn his wife
through the verse "And he warns his wife."

ור"ע
=ורבי עקיבא
קינוי אחרינא כתיב
And Rabbi Akiva
answers
that
another verse says to
"warn" her.

 
One mention of the warning makes it optional, and the superfluous mention makes the warning mandatory.
 
Rabbi Yishmael responds:
 
 
ורבי ישמעאל איידי דבעי למיכתב והיא נטמאה והיא לא נטמאה כתיב נמי וקנא את אשתו
And Rabbi Yishmael said that
since that verse says
"And she was impure" and "she wasn't impure"
(as will be explained on )
, it must also write "And he shall warn his wife,"

לכדתנא דבי רבי ישמעאל
Following the
teaching of the
Academy of Rabbi Yishmael,

דתנא דבי רבי ישמעאל כל פרשה שנאמרה ונישנית לא נישנית אלא בשביל דבר שנתחדש בה
As the Academy of Rabbi Yishmael said that a
full Torah
portion is
often
repeated for a novel
point.

 
 
Opinion Original Assumption "And He Warns His Wife" "And He Warns His Wife And She Was Not Impure"
Rabbi Yishmael Warning is forbidden Warning is optional -
Rabbi Akiva Warning is forbidden Warning is optional Warning is mandatory
 
 
The Gemara discusses the second teaching:
 
 
לה יטמא רשות דברי רבי ישמעאל ר'
=רבי
עקיבא אומר חובה
2.
Rabbi Yishmael
says that the verse
"for her may he defile himself"
teaches that a Kohen
may
become impure for his unmarried sister, while
Rabbi Akiva said that
the verse teaches that a Kohen
must
become impure for his unmarried sister.

The Gemara Asks:
מ"ט
=מאי טעמא
דר'
=רבי
ישמעאל
What's Rabbi Yishmael's reason?

The Gemara Answers:
איידי דכתי' אמור אל הכהנים בני אהרן ואמרת אליהם לנפש לא יטמא בעמיו איצטריכא למיכתב לה יטמא
Since
the verse said
"And Hashem said to Moshe: Speak to the priests the sons of Aaron, and say to them: None defile himself for the dead among his people,"
the verse
needs to write "for her may he defile himself"
to teach that a Kohen may defile himself for his unmarried sister,

The Gemara explains Rabbi Akiva's view:
ור'
=רבי
עקיבא מכי אם לשארו נפקא
But Rabbi Akiva derives that one
may
defile himself for an unmarried sister from the verse
"except for his kin...
that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother.






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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