Dedicate Daf 9a to:

פניה מוריקות
Her face

היא כחלה לו עיניה לפיכך עיניה בולטות
she painted her eyes, her eyes pop out.

היא קלעה לו את שערה לפיכך כהן סותר את שערה
she arranged her hair, the Kohen undoes her hair.

היא הראתה לו באצבע לפיכך ציפורניה נושרות
she directed
her adulterer
with her finger, her fingernails wither.

היא חגרה לו בצילצול לפיכך כהן מביא חבל המצרי וקושר לה למעלה מדדיה
she girded
the adulterer
with a sash, the Kohen brings an Egyptian belt and ties it above her breasts.

היא פשטה לו את יריכה לפיכך יריכה נופלת
she stretched her thigh to
her adulterer,
her thigh falls off.

היא קיבלתו על כריסה לפיכך בטנה צבה
she accepted
her adulterer
on her stomach, her stomach explodes.

היא האכילתו מעדני עולם לפיכך קרבנה מאכל בהמה
The will give another reason.
she fed him delicacies, her offering is comprised of fodder

היא השקתהו יין משובח בכוסות משובחים לפיכך כהן משקה מים המרים במקידה של חרש
she gave him wine in fancy goblets, the Kohen gives her bitter waters in an earthenware cup.

היא עשתה בסתר יושב בסתר עליון שם בה פנים
she sinned privately, so The Supernal One
attends to punish her,

שנאמר ועין נואף שמרה נשף לאמר לא תשורני עין וגו'
As the verse
says "The eye of the adulterer waits for the twilight, saying: 'No eye shall see me'".

דבר אחר
Another teaching
(on the above verse):

היא עשתה בסתר המקום פירסמה בגלוי
The Sotah
sinned privately, so Hashem close
Also see above for another
publicizes her sin
to all,

שנאמר תכסה שנאה במשאון תגלה רעתו בקהל
the verse
says "Though his hatred be concealed with darkness, His wickedness shall be revealed before the congregation."

The previous quoted three verses:
1. "In the same measure (lit. Se'ah), You send her away".
2. "For every boot stamped with fierceness"
3. "Adding one thing to another, to find out the account".
The Gemara will now discuss the novel points of each of the verses.
The Gemara Asks:
ומאחר דנפקא ליה מאחת לאחת למצא חשבון
the source that many sins combine to a large punishment is
"adding one thing to another, to find out the account,"

כי כל סאון סואן ברעש למה לי
does the verse
"For every boot stamped with fierceness"

The Gemara uses the verse to teach that sins accrue.
The Gemara Answers:
To teach that
the punishment is
to the crime.

The Gemara Asks:
ומאחר דנפקא ליה מכי כל סאון סואן ברעש
And if
the rule that punishment is similar to the crime
is derived from
the verse
"For every boot stamped with fierceness,"

בסאסאה בשלחה תריבנה למה לי
What does
the verse
"In full measure, when you send her away" teach?

The Gemara uses this verse to teach that the punishment fits the crime.
The Gemara Answers:
לכדרב חיננא בר פפא
It teaches
Rav Chanina bar Papa
's teaching:

=דאמר רבי
חיננא בר פפא אין הקב"ה
=הקדוש ברוך הוא
נפרע מן האומה עד שעת שילוחה שנאמר בסאסאה בשלחה וגו'
Rabbi Chanina bar Papa said: Hashem doesn't punish a nation until it's due for destruction, as
the verse
says "In full measure, when You sends her away."

The Gemara Asks:
that true?

והאמר רבא שלשה כוסות האמורות במצרים למה
But didn't Rava
say that
three cups
in the butler's dream are symbolic of three punishments the Egyptians will suffer:

אחת ששתת בימי משה ואחת ששתת בימי פרעה נכה ואחת שעתידה לשתות עם חברותיה
"cup of punishments"
was drunk in the time of close
The Ten Plagues
Moshe , one was drunk in the time of Pharaoh close
During who's reign the Egyptians were defeated by Nevuchadnetzar
Necho , and one will be drunk with its colleagues
in the time of Moshiac.ץ

But if, as Rabbi Chanina bar Papa said, the nations are only punished when their time for destruction has arrived, how did Egypt undergo three punishments? Shouldn't they have been destroyed the first time around?
וכי תימא הנך אזדו והני אחריני נינהו
And one cannot answer
these three
Egyptians are different

והתניא אמר רבי יהודה מנימין גר המצרי היה לי חבר מתלמידי ר'
For there was a Braisa in which Rabbi Yehuda said that he had a friend called Minyamin the Egyptian Convert who was a student of Rabbi Akiva.

אמר מנימין גר המצרי אני מצרי ראשון ונשאתי מצרית ראשונה
Minyamin said: I am an Egyptian
and I married an Egyptian

אשיא לבני מצרית שניה כדי שיהא בן בני מותר לבא בקהל
I will marry my son to a second
so my grandson would be permitted to marry
a regular Jew.

The Torah said that a Jew may not marry either an Egyptian convert or a child of an Egyptian convert. However, this law only applies to the Egyptians who lived in the time of the Torah. If the Egyptians in Rabbi Yehuda's time (post Second Beis Hamikdash ) were different Egyptians than in the Torah's time, one would be permitted to marry their converts directly.
Therefore, this seems to be a disproof of who said that the Egyptians of his time are a different nation.
The Gemara Answers:
אלא אי איתמר הכי איתמר
Rather, this is what was said:

=אמר רבי
חיננא בר פפא אין הקב"ה
=הקדוש ברוך הוא
נפרע מן המלך עד שעת שילוחו שנאמר בסאסאה בשלחה תריבנה וגו'
Rabbi Chanina bar Papa said that Hashem does not punished a king until it is time to send him away
from the world,
the verse
says "In full measure, when You sends her away."

And while a nation can be punished multiple times, a king is punished once - when his measure of sin overflows and forces his utter destruction.
` "In the same measure lit. Se'ah, You send her away". "For every boot stamped with fierceness" "Adding one thing to another, to find out the account".
Original explanation
Final Explanation
אמימר מתני להא דרב חיננא בר פפא אהא
Ameimar taught the teaching of on the
following verse:

The Gemara Asks:
=מאי דכתיב
כי אני ה'
לא שניתי ואתם בני יעקב לא כליתם
As Ameimar taught:
What does
the verse
"I Hashem did not change
(lit. double)
, and you, the sons of Yaakov did not end"

The Gemara Answers:
אני ה'
לא שניתי לא הכיתי לאומה ושניתי לה
"I, Hashem did not change
(lit. double)
" - I did not smite a nation close
In the same way, so they won't think that Hashem is a one trick pony, G - d Forbid.

As they are destroyed on the first smiting.
ואתם בני יעקב לא כליתם
"And you, the Jewish people did not end,"

For they are not destroyed.
היינו דכתיב חצי אכלה בם
That's why
the verse
says "I will spend My arrows upon them,"

חצי כלין והן אינן כלין
My arrows
finished, but
the Jewish people
are not finished

אמר רב המנונא אין הקב"ה
=הקדוש ברוך הוא
נפרע מן האדם עד שתתמלא סאתו
Rav Hamnuna said that Hashem doesn't get payed back from a
person until his portion is finished,

שנאמר במלאות ספקו יצר לו וגו'
As the verse says "In the fullness of his sufficiency he shall be in straits,"

דרש ר'
חיננא בר פפא
Rabbi Chanina bar Papa expounded:

The Gemara Asks:
מאי דכתיב
does the following verse mean

רננו צדיקים בה'
לישרים נאוה תהלה
"Sing, you righteous, in Hashem".

The Gemara Answers:
אל תקרי נאוה תהלה אלא נוה תהלה
One shouldn't read
the verse
as "becoming in the just" but as "concerning their edifices which deserve praise":

זה משה ודוד שלא שלטו שונאיהם במעשיהם
This refers to Moshe and Dovid who merited that the enemies never ruled
(and benefited)
over their handiwork.

דוד דכתיב טבעו בארץ שעריה
The source that the enemies of the Jews never ruled over
Dovid's handiwork is
the verse which says
, "the gates Of Jerusalem sank into the ground".

משה דאמר מר משנבנה מקדש ראשון נגנז אהל מועד קרשיו קרסיו ובריחיו ועמודיו ואדניו
Moshe, about whom it is said that when the First Beis Hamikdash was built, the Tabernacle, along with its poles, buckles, beams, pillars and sockets was concealed.

The Gemara Asks:
Where was it concealed?

The Gemara Answers:
אמר רב חסדא אמר אבימי תחת מחילות של היכל
Rav Chisda said in the name of Avimi that it was hidden under the Beis Hamikdash's tunnels
(saving it from destruction and captivity).

The Gemara will now return to the subject of immorality:
תנו רבנן סוטה נתנה עיניה במי שאינו ראוי לה מה שביקשה לא ניתן לה ומה שבידה נטלוהו ממנה
The Sages said that since the Sotah wanted what was not for her, what she wanted she did not get, and what she had she lost.

שכל הנותן עיניו במה שאינו שלו מה שמבקש אין נותנין לו ומה שבידו נוטלין הימנו
And this principle is true regarding all who look for what is not theirs. Whatever he wants is not given to him, and whatever he had is lost.

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