Dedicate Daf 5b to:

ולשאת ולספחת
"And for the Se'eis and the Sapachas
(two type of Tzaraas)".

ואין שאת אלא לשון גבוה
Se'eis means exalted,

ההרים הרמים ועל
הגבעות הנשאות
the verse
says "on all the lofty mountains and all the exalted
( Ni-Sa-os )

ואין ספחת אלא טפילה
And Sapachas means dependent,

שנאמר ספחני נא אל אחת הכהונות לאכל פת לחם
For the verse
says "and shall say: Attach me
( Safcheni )
, I beg of you, into one of the priests'
that I may
of their

Through being "haughty", one becomes "dependent".
=אמר רבי
יהושע בן לוי בא וראה כמה גדולים נמוכי הרוח לפני הקב"ה
=הקדוש ברוך הוא
Rabbi Yehoshua ben Levi said: "How great are those of lowly spirit before The Master of the Universe,"

שבשעה שבית המקדש קיים אדם מקריב עולה שכר עולה בידו מנחה שכר מנחה בידו
When the Beis Hamikdash stood,
one who
brought a sacrifice received the reward of the sacrifice. When one brought a meal offering, he received the reward of a meal offering.

אבל מי שדעתו שפלה מעלה עליו הכתוב כאילו הקריב כל הקרבנות כולם
one who is of
lowly spirits is considered to have brought all the sacrifices,

שנאמר זבחי אלהים רוח נשברה
As the verse
says, "the sacrifice of Hashem is a broken spirit".

ולא עוד אלא שאין תפלתו נמאסת
a humble person's
prayers are never
rejected from

שנאמר לב נשבר ונדכה אלהים לא תבזה
a verse
says "a broken and crushed heart, Hashem is not disgusted."

ואמר ריב"ל
=רבי יהושוע בן לוי
כל השם אורחותיו בעולם הזה זוכה ורואה בישועתו של הקב"ה
=הקדוש ברוך הוא
And Rabbi Yehoshua ben Levi said that anyone who places his path in this world
(to calculate the minor loss which comes to one due to fulfilling a Mitzvah against the eternal benefit derived thereof)
merits to see the salvation of Hashem,

שנאמר ושם דרך אראנו בישע אלהים
the verse
says "And I set
the way
(for sinners to repent to Me)
. I shall show him
(the penitent)
the salvation of G - d."

אל תקרי ושם אלא ושם דרך
The Gemara interprets the word
not as "Sam" but as "Sham" -
Estimation, so the verse should read "And I estimated the way. I shall show him
(the penitent)
the salvation of G - d."

כיצד מקנא לה כו'
How does the husband warn his wife?

The Gemara Asks:
הא גופא קשיא
The Mishna's text
contradicts itself:

The Mishna says:
How does the husband warn her?
If the husband said to the wife in front of two witnesses "Don't speak with so - and - so" and she did despite his warning, his warning is not effective and she is permitted to stay married to her husband and may continue eating Terumah if the husband was a Kohen.
אמרת אמר לה בפני שנים אל תדברי עם איש פלוני זה
First, the Mishna
says that
just the husband
his wife
in front of two witnesses "don't speak to so - and - so"
is considered a proper warning.

The quote "If the husband said to the wife in front of two witnesses 'Don't speak with so - and - so'" is an answer to the question "How does the husband warn her?"
אלמא דבור סתירה הוא
Which implies that
speaking is considered seclusion.

והדר תני דיברה עמו עדיין מותרת לביתה ומותרת לאכול בתרומה
But then
the Mishna
taught that if she spoke with
that man,
she is still permitted to stay married and to eat Terumah,

אלמא דבור לא כלום הוא
Which implies that speech
between one's wife and another man
is ineffective
to forbid her

The Gemara Answers:
אמר אביי הכי קאמר
answers, explaining the Mishna differently:

The Mishna first says three cases where (despite the warning), the wife doesn't become forbidden to her husband:
אל תדברי ודברה
1. If he warned her
not to speak
with so - and - so
and she did
talk to him,

אל תדברי ונסתרה
2. If he warned her
not to speak
with so - and - so
and she was secluded,

(ולא כלום) אל תסתרי ודברה
3. If he warned her
not to seclude
herself with so - and - so
but she talked to him,

עמו עדיין מותרת לביתה ומותרת לאכול בתרומה
The Halacha is that
she is still permitted to stay married and eat Terumah,

נכנסה עמו לבית הסתר ושהתה כדי טומאה אסורה לביתה ואסורה לאכול בתרומה
if she was
warned not to be secluded with so - and - so
and she was secluded with him, then she is forbidden to stay married and forbidden to eat Terumah.

:ואם מת חולצת:
Discussed in Mishna If
the husband
passes away

The Gemara Asks:
may she do only Chalitza,

תתייבם נמי יבומי
Why may she do not perform

The Gemara cites three answers:
אמר רב יוסף אמר קרא ויצאה מביתו והלכה והיתה לאיש אחר
Rav Yosef said that the verse says "And she will leave her husband and she will go to another man"
implies that ...

לאיש אחר ולא ליבם
She may marry only
another man, but not to her Yavam.

The Gemara Asks:
=אמר ליה
אביי אלא מעתה חליצה נמי לא תיבעי
Abaye asked that if so, she should not be required to do Chalitza either!

The Gemara Answers:
=אמר ליה
אילו איתיה לבעל מי לא בעיא גט השתא נמי תיבעי חליצה
Rav Yosef
answered that had the husband been alive
and would need to divorce her,
would she not require a Get? So
just as a woman who is suspected of adultery requires a Get from her husband, she
requires Chalitza
from her brother in law.

The Gemara cites another reason why a suspected Sotah doesn't do Yibum:
ואית דאמרי אמר רב יוסף
Some say that Rav Yosef
gave a different

רחמנא אמר ויצאה מביתו והלכה והיתה לאיש אחר דלא ליסתריה לביתיה ואת אמרת תתייבם נמי יבומי
The Torah says that she should marry another so as not to destroy her house, and
at the same time
it would require her to marry

The Gemara Asks:
אמר ליה אביי אלא מעתה לאחר לא תינשא דלא תיסתריה לביתיה
Abaye asked that if so, she should not be
to marry another to prevent her from destroying her

The Gemara Answers:
אמר ליה
Rav Yosef
answered back

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