אוֹמֵר בֶּן עַזַּאי חַיָּיב אָדָם לְלַמֵּד אֶת וְכוּ׳ רַבִּי אֱלִיעֶזֶר אוֹמֵר כׇּל הַמְלַמֵּד אֶת בִּתּוֹ תּוֹרָה מְלַמְּדָהּ תִּיפְלוּת תִּיפְלוּת סָלְקָא דַּעְתָּךְ אֶלָּא אֵימָא כְּאִילּוּ לִמְּדָהּ תִּיפְלוּת § The mishna states: From here ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit of hers has delayed her punishment. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity. The Gemara asks: Could it enter your mind to say that teaching one’s daughter Torah is actually teaching her promiscuity? Rather, say: It is considered as if he taught her promiscuity.
אָמַר רַבִּי אֲבָהוּ מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר דִּכְתִיב אֲנִי חׇכְמָה שָׁכַנְתִּי עׇרְמָה כֵּיוָן שֶׁנִּכְנְסָה חׇכְמָה בְּאָדָם נִכְנְסָה עִמּוֹ עַרְמוּמִית Rabbi Abbahu says: What is the reason for Rabbi Eliezer’s statement? It is as it is written: “I, wisdom, dwell with cunning” (Proverbs 8:12), which indicates that once wisdom enters into a person, cunning enters with it. Rabbi Eliezer fears that the woman will use the cunning she achieves by learning the wisdom of the Torah to engage in promiscuous behavior.
וְרַבָּנַן הַאי אֲנִי חׇכְמָה מַאי עָבְדִי לֵיהּ מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא דְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמַּעֲמִיד עַצְמוֹ עָרוֹם עֲלֵיהֶן שֶׁנֶּאֱמַר אֲנִי חׇכְמָה שָׁכַנְתִּי עׇרְמָה אָמַר רַבִּי יוֹחָנָן אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּשִׂים עַצְמוֹ כְּמִי שֶׁאֵינוֹ שֶׁנֶּאֱמַר וְהַחׇכְמָה מֵאַיִן תִּמָּצֵא The Gemara asks: And the Rabbis who disagree with him, what do they do with this verse: “I, wisdom, dwell with cunning [orma]”; how do they interpret it? The Gemara responds: He requires that verse for that which Rabbi Yosei, son of Rabbi Ḥanina, states, interpreting the word “orma” as nakedness rather than cunningness, as Rabbi Yosei, son of Rabbi Ḥanina, says: The matters of Torah do not endure except in one who stands naked for them, as it is stated: “I, wisdom, dwell with nakedness [orma]” (Proverbs 8:12). This means that wisdom dwells only in one who is prepared to give away all of his possessions for the sake of Torah study. Rabbi Yoḥanan says: The matters of Torah do not endure except in one who considers himself as one who does not exist, as it is stated: “But wisdom, it can be found in nothingness” (Job 28:12).
רַבִּי יְהוֹשֻׁעַ אוֹמֵר רוֹצָה אִשָּׁה וְכוּ׳ מַאי קָאָמַר הָכִי קָאָמַר רוֹצָה אִשָּׁה בְּקַב וְתִיפְלוּת עִמּוֹ מִתִּשְׁעַת קַבִּין וּפְרִישׁוּת § The mishna states that Rabbi Yehoshua says: A woman desires to receive the amount of a kav of food and a sexual relation-ship rather than to receive nine kav of food and abstinence. The Gemara asks: What is he saying? This is what Rabbi Yehoshua is saying: A woman desires to receive the amount of a kav of food and with it a sexual relationship, i.e., her husband’s availability to fulfill her sexual desires, rather than nine kav of food and with it abstinence, and since her desires are of a sexual nature, it is undesirable for her to study Torah.
הוּא הָיָה אוֹמֵר חָסִיד שׁוֹטֶה כּוּ׳ הֵיכִי דָּמֵי חָסִיד שׁוֹטֶה כְּגוֹן דְּקָא טָבְעָה אִיתְּתָא בְּנַהֲרָא וְאָמַר לָאו אוֹרַח אַרְעָא לְאִיסְתַּכּוֹלֵי בַּהּ וְאַצּוֹלַהּ § The mishna continues: He, Rabbi Yehoshua, would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman, and those who injure themselves out of false abstinence; all these are people who erode the world. The Gemara asks: Who is considered a foolish man of piety? For example, it is one who sees that a woman is drowning in a river, and he says: It is not proper conduct to look at her while she is undressed and save her.
הֵיכִי דָּמֵי רָשָׁע עָרוּם אָמַר רַבִּי יוֹחָנָן זֶה הַמַּטְעִים דְּבָרָיו לַדַּיָּין קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵרוֹ רַבִּי אֲבָהוּ אוֹמֵר זֶה הַנּוֹתֵן דִּינָר לְעָנִי לְהַשְׁלִים לוֹ מָאתַיִם זוּז דִּתְנַן מִי שֶׁיֵּשׁ לוֹ מָאתַיִם זוּז לֹא יִטּוֹל לֶקֶט שִׁכְחָה וּפֵאָה וּמַעְשַׂר עָנִי הָיָה לוֹ מָאתַיִם חָסֵר דִּינָר אֲפִילּוּ אֶלֶף נוֹתְנִין לוֹ כְּאַחַת הֲרֵי זֶה יִטּוֹל The Gemara asks: Who is considered a conniving wicked person? Rabbi Yoḥanan says: This is one who presents his statement to the judge before the other litigant comes and thereby prejudices the judge in his favor. Rabbi Abbahu says: This is referring to one who gives a dinar to a poor man in order to complete the sum of two hundred dinars for him, so that he will no longer be entitled to receive charity, as we learned in a mishna (Pe’a 8:8): One who has two hundred dinars may not collect gleanings, forgotten sheaves, pe’a, and the poor man’s tithe, since he is not defined as poor. However, if he has two hundred less one dinar, even if he is given one thousand dinars at once, he may collect.
רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן זֶה הַמַּשִּׂיא עֵצָה לִמְכּוֹר בִּנְכָסִים מוּעָטִין דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן יְתוֹמִים שֶׁקָּדְמוּ וּמָכְרוּ בִּנְכָסִים מוּעָטִין מַה שֶּׁמָּכְרוּ מָכְרוּ Rabbi Asi says that Rabbi Yoḥanan says: A conniving wicked person is one who provides advice to male orphans to sell from the small quantity of property left to them by their father, before it is appropriated by the court for the purpose of providing for the daughters, who do not inherit property. This causes the daughters to lose their right to sustenance, because although it is improper to do so, the sale is valid, as Rabbi Asi says that Rabbi Yoḥanan says: With regard to male orphans who preemptively sold the property from a small estate, that which they sold, they sold, and the sons retain the money.
אַבָּיֵי אָמַר זֶה הַמַּשִּׂיא עֵצָה לִמְכּוֹר בִּנְכָסִים כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל דְּתַנְיָא נְכָסַי לְךָ וְאַחֲרֶיךָ לִפְלוֹנִי וְיָרַד הָרִאשׁוֹן וּמָכַר וְאָכַל הַשֵּׁנִי מוֹצִיא מִיַּד הַלָּקוֹחוֹת דִּבְרֵי רַבִּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אֵין לַשֵּׁנִי אֶלָּא מַה שֶּׁשִּׁיֵּיר רִאשׁוֹן Abaye says: A conniving wicked person is one who provides advice to sell property in accordance with the ruling of Rabban Shimon ben Gamliel, as it is taught in a baraita: With regard to one who said: My property is given to you, and after you die, to so-and-so, and the first beneficiary entered the property and sold it and consumed the profits, the second beneficiary repossesses the property from the purchasers, as the property belongs to him after the death of the first beneficiary; this is the statement of Rabbi Yehuda HaNasi. Rabban Shimon ben Gamliel says: The second beneficiary receives only that which the first beneficiary left, since his sale is valid. However, it is not permitted to sell the property ab initio, since the giver intended for the second beneficiary to receive the property.
רַב יוֹסֵף בַּר חָמָא אָמַר רַב שֵׁשֶׁת זֶה הַמַּכְרִיעַ אֲחֵרִים בְּאוֹרְחוֹתָיו רַבִּי זְרִיקָא אָמַר רַב הוּנָא זֶה הַמֵּיקֵל לְעַצְמוֹ וּמַחְמִיר לַאֲחֵרִים עוּלָּא אָמַר זֶה Rav Yosef bar Ḥama says that Rav Sheshet says: A conniving wicked person is one who persuades others with his ways, convincing others to mimic his seemingly righteous behavior, in order to hide his faults. Rabbi Zerika says that Rav Huna says: A conniving wicked person is one who is lenient in the halakha for himself and strict for others. Ulla says: This