Dedicate Daf 9b to:



וכן מצינו בנחש הקדמוני שנתן עיניו במה שאינו ראוי לו מה שביקש לא נתנו לו ומה שבידו נטלוהו ממנו
So too, the
primordial Serpent looked for what was close
He intended to marry Chavah, as will be discussed
not his ; what he wanted was not given to him, and what was his was taken from him:

אמר הקב"ה
=הקדוש ברוך הוא
Hashem said:

אני אמרתי יהא מלך על כל בהמה וחיה ועכשיו ארור הוא מכל הבהמה ומכל חית השדה
1.
"I decreed that you be king over all the animals. Now 'you shall be more cursed than all the animals and beasts in the field,'"

אני אמרתי יהלך בקומה זקופה עכשיו על גחונו ילך
2.
"I said that you shall go upright, now 'you shall slither on your stomach,'"

אני אמרתי יהא מאכלו מאכל אדם עכשיו עפר יאכל
3.
"I said that his food shall be human food, now 'dust shall you eat,'"

הוא אמר אהרוג את אדם ואשא את חוה עכשיו איבה אשית בינך ובין האשה ובין זרעך ובין זרעה
4.
"You said that you'll kill Adam and marry Chavah, now 'I placed a hatred between you and her, and your descendants and her descendants,'"

 
One can imply what the serpent was before the sin from the curses Hashem placed on him after the sin.
 
 
 
וכן מצינו בקין וקרח ובלעם ודואג ואחיתופל וגחזי ואבשלום ואדוניהו ועוזיהו והמן
So too,
close
He wanted to marry Hevel's extra twin sister.
Kayin close
Wanted to become a Kohen, but was swallowed up by the earth.
Korach, close
Wen to Midian to collect his wages for cursing the Jews, and was killed when the Jews invaded it.
Bilaam, close
Was jealous of Dovid, despite being the leader of the generation. As a result of his slander, he lost his portion of the World To Come.
Doeg, close
Wanted the throne, but lost his life and his portion of the World To Come.
Achitophel, close
Lusted after Naaman's money and was punished with Tzaraas.
Geichazi, close
Wanted the throne and was killed.
Avshalom, and close
Desired Avishag (who, being Dovid's servant, was forbidden to Adoniyahu - a commoner), and was killed as a punishment.
Adoniyahu

שנתנו עיניהם במה שאינו ראוי להם מה שביקשו לא ניתן להם ומה שבידם נטלוהו מהם
Looked for what was not for them; what they wanted was not given to them, and what was theirs was taken from them.

 
 
 
 
:בירך התחילה בעבירה וכו':
Discussed in Mishna The sin began with the thigh ...

 
 
 
The Gemara Asks:
מנא ה"מ
=הני מילי
What is the source
that the thigh is punished first?

The Gemara attempts to answer:
אילימא משום דכתיב בתת ה'
=השם
את יריכך נופלת ואת בטנך צבה
If
it's the verse which
says "Hashem's causing your thigh to fall and
only then
your belly to swell,"

 
Putting the thigh falling before the belly's swelling -
 
 
The Gemara Asks:
והכתיב וצבתה בטנה ונפלה ירכה
But the verse also says
"and her belly will swell and
only then
her thigh will fall"?

 
This verse inverts the order, putting the belly's swelling before the thigh's falling. So what's the source that the order of the first verse is precise?
 
 
The Gemara Answers:
אמר אביי כי לייט לייט תחילה ירך והדר בטן לייט
Abaye said that the curse,
which is the beginning of the punishment, is first against
the thigh and
only then is it against
the stomach.

ומיא כי בדקי כי אורחייהו בדקי בטן ברישא והדר ירך
But the actual punishment, on the other hand, is in the order in which it enters the body - first
the stomach and then the thigh.

The Gemara says that this doesn't answer the question, as...
בקללה נמי כתיב לצבות בטן ולנפיל ירך
The verse also says, regarding the curse,
"to swell the belly and to make fall the thigh".

 
So even the "beginning of the punishment" - the curse - affects the belly and only then the thigh!
 
 
The Gemara Answers:
ההוא דמודע לה כהן דבטן ברישא והדר ירך שלא להוציא לעז על מים המרים:
The Kohen
curses that
the stomach
will burst first
and then the thigh
will fall
so
onlookers won't doubt the veracity
of the bitter water
test,

 
If the Kohen would first curse the belly and then the thigh, people wouldn't believe that the Sotah's death has anything to do with her test, as the death didn't happen precisely as predicted by the Kohen.
 
Therefore, the Kohen has to issue his curse in the wrong order.
 
 
 
 

Mishna
The Mishna will now list four punishments which were measure for measure, and three rewards which were measure for measure:
שמשון הלך אחר עיניו לפיכך נקרו פלשתים את עיניו
Discussed in Gemara
1.
Because Shimshon strayed after his eyes, his eyes were gouged,

שנאמר ויאחזוהו פלשתים וינקרו את עיניו
As
the verse
says "And the Philistines laid hold on him, and put out his eyes".

אבשלום נתגאה בשערו לפיכך נתלה בשערו
Discussed in Gemara
2. Because
Avshalom was
excessively
proud of his hair, he was hung by his hair.

ולפי שבא על עשר פלגשי אביו לפיכך נתנו בו עשר לונביות
3.
Because he lived with ten concubines of his father, ten spears were thrust in his heart,

שנאמר ויסבו עשרה אנשים נושאי כלי יואב
As
the verse
says "And ten young men that bore Yoav's armor compassed about
and smote Avshalom, and slew him."

ולפי שגנב ג' גנבות לב אביו ולב ב"ד
=בית דין
ולב ישראל לפיכך נתקעו בו ג' שבטים
4.
Because he stole three "thefts" - the heart of his father, the heart of the court, and the heart of the Jews - three staffs were stabbed in him.

 
Avshalom asked his father Dovid HaMelech to let him have two men escorting him. His father, not suspecting anything, gave him a document ordering any two men who Avshalom picks to follow him. Avshalom then recruited (individually) a hundred pairs of Rabbis, each of whom thought that the order was to them personally. The rest of the Jewish people followed.
 
 
שנאמר ויקח שלשה שבטים בכפו ויתקעם בלב אבשלום
As
the verse
says "And he took three darts in his hand, and thrust them through the heart of Avshalom."

 
 
 
וכן לענין הטובה
Discussed in Gemara And so too, the good
is repaid with good:

מרים המתינה למשה שעה אחת שנאמר ותתצב אחותו מרחוק
1. Since
Miriam waited an hour for Moshe, as
the verse
says "And his sister stood afar off,"

לפיכך נתעכבו לה ישראל ז' ימים במדבר שנאמר והעם לא נסע עד האסף מרים
Therefore,
the Jewish people waited for her for seven days
while they were
in the desert, as
the verse
says "and the people journeyed not till Miriam was brought in again."

יוסף זכה לקבור את אביו ואין באחיו גדול ממנו
Discussed in Gemara
2.
Yosef merited to bury his father,
even though
none of the brothers were greater than him,

שנאמר ויעל יוסף לקבור את אביו ויעלו עמו גם רכב גם פרשים
As
the verse
says "And Yosef went up to bury his father ... And there went up with him both chariots and horsemen."

מי לנו גדול מיוסף שלא נתעסק בו אלא משה
Discussed in Gemara
3.
Who was greater than Yosef?
Yet he personally buried his father. As a reward,
Moshe
personally
undertook
Yosef's burial.

משה זכה בעצמות יוסף ואין בישראל גדול ממנו
Moshe merited to bury the bones of Yosef, and no one in Israel was as great as
Moshe,

שנאמר ויקח משה את עצמות יוסף עמו
As
the verse
says "And Moshe took the bones of Yosef with him."

 
Just as Yosef insisted on burying his father himself (with all due pomp), he was buried with all due pomp.
 
 
מי גדול ממשה שלא נתעסק בו אלא המקום שנאמר ויקבור אותו בגיא
Discussed in Gemara Who is greater than Moshe?
Yet, he personally buried Yosef. As a reward,
Hashem
personally
undertook
his burial,
as
the verse
says "And he was buried in the valley."

לא על משה בלבד אמרו אלא על כל הצדיקים שנאמר והלך לפניך צדקך כבוד ה'
=השם
יאספך:
Hashem involves himself with the (spiritual) burial of
all the righteous, and not only Moshe, as
the verse
says "and your righteousness shall go before you, and the glory of G - d shall gather you up."

Gemara
The Gemara will now discuss the story of Shimshon, which is found in the book of Shoftim (Judges):
 
Shimshon was a life - long Nazir and born with the blessing of an angel. When he grew up, he married a Pelishti woman and left her for a bit. In the meanwhile, she married another Pelishti man. When Shimshon found out, he tied torches to the tail of three hundred foxes and let them loose, burning the Pelishti fields. As revenge, the Pelishtim burned Shimshon's wife and father - in - law, and as revenge for
that
, Shimshon massacred the Pelishtim and freed Israel from their rule.
 
Years later, he married
another
Pelishti woman (called Delilah) who tricked him into telling her the secret behind his strength, arranged his capture, and put him on public display. In a final show of his miraculous strength, he toppled the tower where all the Pelishtim were watching, killing more of them than he killed in his lifetime.
 
 
ת"ר
=תנו רבנן
Discussed in Mishna The Sages taught:

שמשון בעיניו מרד שנאמר ויאמר שמשון אל אביו אותה קח לי כי היא ישרה בעיני
Shimshon sinned with his eyes, as
the verse
says "and Shimshon told his father, take her for me as she is fit in my eyes."

לפיכך נקרו פלשתים את עיניו שנאמר ויאחזוהו פלשתים וינקרו את עיניו
Therefore,
as a punishment
, the Plishtim gouged out his eyes, as
the verse
says "the Plishtim grabbed him and gouged out his eyes."

The Gemara Asks:
איני
Is it true
that Shimshon followed his eyes?

והכתיב ואביו ואמו לא ידעו כי מה'
=מהשם
הוא
But
Shimshon married the Philistine with the best of intent, as the verse
says
"Shimshon's
father and mother didn't realize that
the marriage
came from Hashem?"

 
He intended to use his marital disharmony as an excuse to attack the Plishtim, and since the Plishtim thought that Shimshon's fight was a personal fight (rather than a national fight) they wouldn't take revenge on the rest of the Jewish people.
 
 
The Gemara Answers:
כי אזל מיהא בתר ישרותיה אזל
When he went, he went after his
feelings.

 
 
 
תניא
A Braisa
was taught:

רבי אומר תחילת קלקולו בעזה לפיכך לקה בעזה
Rebbi said: since
Shimshon's sin
began in Gaza, his downfall was in Gaza.

תחילת קלקולו בעזה דכתיב וילך שמשון עזתה וירא שם אשה זונה וגו'
The beginning of his sin was in Gaza, as
the verse
says "and Shimshon went to Gaza and saw a harlot,"

לפיכך לקה בעזה דכתיב ויורידו אותו עזתה
Therefore, his downfall was in Gaza, as
the verse
says "and they brought him down to Gaza,"

The Gemara Asks:
והכתיב וירד שמשון תמנתה
But doesn't
the verse
say "And Shimshon went to Timna"
before he went to Gaza?

 
His first Pelishti wife was from Timna and his second (Delilah) was from Gaza.
 
 
The Gemara Answers:
תחלת קלקולו מיהא בעזה היה
The beginning of his
great
sins were in Gaza.

 
Because he converted and married his first (Timna) wife, which he didn't do for his second (Gaza) wife.
 
 
ויהי אחרי כן ויאהב אשה בנחל שורק ושמה דלילה
"And it came to pass afterward, that
Shimshon
loved a woman in the valley of Sorek , whose name was Delilah."

תניא רבי אומר אילמלא (לא) נקרא שמה דלילה ראויה היתה שתקרא דלילה
Rebbi said that even had her name not been Delilah, it would have been appropriate to call her Delilah
(lit. uprooted).

 
And Shimshon should have realized by her name that she's up to no good.
 
 
דילדלה את כחו דילדלה את לבו דילדלה את מעשיו
For she
1.
uprooted his strength,
2.
uprooted his heart and
3.
uprooted his deeds.

דילדלה את כחו דכתיב ויסר כחו מעליו
1.
She weakened his strength, as
the verse
says "and his strength departed".

דילדלה את לבו דכתיב ותרא דלילה כי הגיד לה את כל לבו
2.
She weakened his heart, as
the verse
says "And Delilah saw that he told her all his heart.

דילדלה את מעשיו דאיסתלק שכינה מיניה דכתיב והוא לא ידע כי ה' סר מעליו
3.
She weakened his actions and caused the Divine Presence to depart from him, as
the verse
says "but he did not know that Hashem departed from him"

 
 
 
ותרא דלילה כי הגיד לה את כל לבו
"And Delilah saw that he told her all his heart"

The Gemara Asks:
מנא ידעה
How did she know
that Shimshon was telling the truth?

The Gemara gives two answers:
א"ר
=אמר רבי
חנין א"ר
=אמר רבי
ניכרין דברי אמת
1.
Rav Chanin said in the name of Rav that true words are recognizable
(as they explained why Shimshon didn't cut his hair or drink wine).

אביי אמר ידעה בו באותו צדיק דלא מפיק שם שמים לבטלה
2.
Abaye said that
Delilah
knew that
Shimshon
would not say Hashem's name in vain,
and this was the first excuse in which Shimshon used Hashem's name,

כיון דאמר נזיר אלהים אני אמרה השתא ודאי קושטא קאמר
So, when Shimshon
said "I am a Nazir to Hashem",
Delilah realized that Shimshon
must be telling the truth.

 
 
 
ויהי כי הציקה לו בדבריה כל הימים ותאלצהו
"And it came to pass, when she pressed him daily with her words, and pressed him".

The Gemara Asks:
מאי ותאלצהו
What pressure
did she apply?

The Gemara Answers:
אמר רבי יצחק דבי רבי אמי בשעת גמר ביאה נשמטה מתחתיו
Rabbi Yitzchak of the academy of Rabbi Ami said that she pulled out from under him at the end of
their
intercourse
(the time of the greatest desire).

 
 
 
ועתה השמרי נא ואל תשתי יין ושכר ואל תאכלי כל טמא
"Now therefore beware, and drink no fresh wine nor aged drink, and eat not any unclean thing."

The Gemara Asks:
מאי כל טמא
What does "Any impure
thing"
mean?

ותו עד השתא דברים טמאים קאכלה
And moreover, until now
Shimshon's mother
did
eat impure things?

The Gemara Answers:
א"ר
=אמר רבי
יצחק דבי רבי אמי דברים האסורים בנזיר
Rav Yitzchak from the academy of Rabbi Ami said that
she was forbidden to eat
anything which a Nazir is forbidden
to eat, such as water infused with wine.

 
 
 
ויבקע אלהים את המכתש אשר בלחי
"But G - d cleaved the jawbone that is in Lehi ".

 
 
 
א"ר
=אמר רבי
יצחק דבי רבי אמי הוא איוה לדבר טמא לפיכך נתלו חייו בדבר טמא
Rabbi Yitzchak from the academy of Rabbi Ami said that
since
he desired for an impure
close
Or he desired to smite the Plishtim with an impure jaw and not with his hands
wife
, his life was made dependent on an impure
donkey jaw.

 
 
 
ותחל רוח ה'
=השם
וגו'
"And a spirit of Hashem rested on him"

 
 
 
א"ר
=אמר רבי
חמא בר'
=ברבי
חנינא חלתה נבואתו של יעקב אבינו דכתיב יהי דן נחש עלי דרך לפעמו במחנה דן
Rabbi Chama the son of Rabbi Chanina said that the prophecy of Yaakov was fulfilled, as
the verse
says "And Dan will be a serpent on the way".

א"ר
=אמר רבי
יצחק דבי רבי אמי מלמד שהיתה שכינה מקשקשת לפניו כזוג
Rabbi Yitzchak from the academy of Rabbi Ami said that this teaches that the Divine Presence
escorted Shimshon through
ringing like a bell.

כתיב הכא לפעמו במחנה דן וכתיב התם פעמון ורימון
The verse
says
about Shimshon
"And the spirit of Hashem began to move him
(lit. ring in him like a bell)
in the camp of Dan" and it says
about the bells on the edge of the Kohen Gadol's garment
"A bell and a pomegranate".

 
 
 
בין צרעה ובין אשתאול
"Between Tzarah and Eshtoel "

אמר ר'
=רבי
אסי צרעה ואשתאול שני הרים גדולים היו ועקרן שמשון וטחנן זה בזה
Rabbi Assi said
that
Tzaraah and Eshtoel were two great mountains, and Shimshon uprooted them and ground them together.

 
 
 
והוא יחל להושיע את ישראל
"And he began to save the Jewish people."

אמר רבי חמא ברבי חנינא
Rabbi Chama the son of Rabbi Chanina said






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