פָּנֶיהָ מוֹרִיקוֹת הִיא כָּחֲלָה לוֹ עֵינֶיהָ לְפִיכָךְ עֵינֶיהָ בּוֹלְטוֹת הִיא קָלְעָה לוֹ אֶת שְׂעָרָהּ לְפִיכָךְ כֹּהֵן סוֹתֵר אֶת שְׂעָרָהּ הִיא הֶרְאֲתָה לוֹ בְּאֶצְבַּע לְפִיכָךְ צִיפּוֹרְנֶיהָ נוֹשְׁרוֹת הִיא חָגְרָה לוֹ בְּצִילְצוֹל לְפִיכָךְ כֹּהֵן מֵבִיא חֶבֶל הַמִּצְרִי וְקוֹשֵׁר לָהּ לְמַעְלָה מִדַּדֶּיהָ הִיא פָּשְׁטָה לוֹ אֶת יְרֵיכָהּ לְפִיכָךְ יְרֵיכָהּ נוֹפֶלֶת her face becomes sallow after drinking the bitter water; she painted her eyes for her paramour, therefore her eyes bulge after she drinks; she braided her hair for her paramour, therefore a priest unbraids her hair and makes it disheveled; she indicated to her paramour with a finger that he should come to her, therefore her fingernails fall off; she girded herself for her paramour with a ribbon as a belt, therefore a priest brings an Egyptian rope and ties it for her above her breasts; she extended her thigh for her paramour, therefore her thigh falls away after drinking.
הִיא קִיבְּלַתּוּ עַל כְּרֵיסָהּ לְפִיכָךְ בִּטְנָהּ צָבָה הִיא הֶאֱכִילַתּוּ מַעֲדַנֵּי עוֹלָם לְפִיכָךְ קׇרְבָּנָהּ מַאֲכַל בְּהֵמָה הִיא הִשְׁקַתְהוּ יַיִן מְשׁוּבָּח בְּכוֹסוֹת מְשׁוּבָּחִים לְפִיכָךְ כֹּהֵן מַשְׁקֶה מַיִם הַמָּרִים בִּמְקִידָּה שֶׁל חֶרֶשׂ She received her paramour upon her stomach, therefore her stomach swells; she fed him delicacies of the world, therefore her offering is animal food, as it is from oats; she gave him fine wine to drink in fine cups, therefore a priest gives her bitter water in an earthenware mekeida, a simple clay vessel, to drink.
הִיא עָשְׂתָה בַּסֵּתֶר יוֹשֵׁב בַּסֵּתֶר עֶלְיוֹן שָׂם בָּהּ פָּנִים שֶׁנֶּאֱמַר וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְגוֹ׳ She acted in secret; therefore, God, referred to in the verse “Who dwell in secret, with the Most High” (Psalms 91:1), turns His face to her, as it is stated: “The eye of the adulterer waits for the twilight, saying: No eye shall see me; and the Hidden Face will turn” (Job 24:15). The adulterer acts in the twilight of the night to act in secrecy, and therefore God, Who is concealed, arranges that the matter is revealed in public.
דָּבָר אַחֵר הִיא עָשְׂתָה בַּסֵּתֶר הַמָּקוֹם פִּירְסְמָה בַּגָּלוּי שֶׁנֶּאֱמַר תִּכַּסֶּה שִׂנְאָה בְּמַשָּׁאוֹן תִּגָּלֶה רָעָתוֹ בְקָהָל (וְגוֹ׳) Alternatively, she acted in secret, and therefore the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.
וּמֵאַחַר דְּנָפְקָא לֵיהּ מֵאַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן כִּי כׇל סְאוֹן סֹאֵן בְּרַעַשׁ לְמָה לִי לְכַמִּדָּה § The Gemara questions the need for two verses to indicate that small transgressions are addressed through one significant punishment. And since Rabbi Yehuda HaNasi derives that small transgressions are combined and punished together from: “Behold, this have I found, says Koheleth, adding one thing to another, to find out the account” (Ecclesiastes 7:27), why do I need the verse: “For every boot stamped with fierceness” (Isaiah 9:4)? The Gemara answers: This verse serves to teach that even small transgressions are punished by the measure, i.e., with a punishment appropriate to the transgression.
וּמֵאַחַר דְּנָפְקָא לֵיהּ מִכִּי כׇל סְאוֹן סֹאֵן בְּרַעַשׁ בְּסַאסְּאָה בְּשַׁלְּחָהּ תְּרִיבֶנָּה לְמָה לִי The Gemara asks: And since he derives it from “for every boot stamped with fierceness,” why do I need “in full measure, when you send her away, you contend with her” (Isaiah 27:8)?
לְכִדְרַב חִינָּנָא בַּר פָּפָּא דְּאָמַר רַב חִינָּנָא בַּר פָּפָּא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע מִן הָאוּמָּה עַד שְׁעַת שִׁילּוּחָהּ שֶׁנֶּאֱמַר בְּסַאסְּאָה בְּשַׁלְּחָהּ וְגוֹ׳ The Gemara answers: This verse serves to teach the statement as taught by Rav Ḥinnana bar Pappa, for Rav Ḥinnana bar Pappa says: The Holy One, Blessed be He, does not punish a nation deserving of punishment until its time to be banished, i.e., until the time of its final eradication from the world, as it is stated: “In full measure, when you send her away, you contend with her” (Isaiah 27:8).
אִינִי וְהָאָמַר רָבָא שָׁלֹשׁ(ה) כּוֹסוֹת הָאֲמוּרוֹת בְּמִצְרַיִם לָמָּה אַחַת שֶׁשָּׁתָת בִּימֵי מֹשֶׁה וְאַחַת שֶׁשָּׁתָת בִּימֵי פַּרְעֹה נְכֹה וְאַחַת שֶׁעֲתִידָה לִשְׁתּוֹת עִם חַבְרוֹתֶיהָ Is that so? But didn’t Rava say: Why are there specifically three cups of misfortune that are stated with regard to Egypt in the dream of its chief butler (see Genesis 40:11–13)? They are an allusion to three cups of misfortune that would later befall Egypt: One that it drank in the days of Moses during the ten plagues and the Exodus; one that it drank in the days of Pharaoh Neco, the king of Egypt who was defeated by Nebuchadnezzar; and one that it will drink in the future with its companions, i.e., the other nations, when they are punished during the days of the Messiah. This indicates that nations can be punished several times, not only when they are eradicated.
וְכִי תֵּימָא הָנָךְ אֲזַדוּ וְהָנֵי אַחֲרִינֵי נִינְהוּ וְהָתַנְיָא אָמַר רַבִּי יְהוּדָה מִנְיָמִין גֵּר הַמִּצְרִי הָיָה לִי חָבֵר מִתַּלְמִידֵי רַבִּי עֲקִיבָא אָמַר מִנְיָמִין גֵּר הַמִּצְרִי אֲנִי מִצְרִי רִאשׁוֹן וְנָשָׂאתִי מִצְרִית רִאשׁוֹנָה אַשִּׂיא לִבְנֵי מִצְרִית שְׁנִיָּה כְּדֵי שֶׁיְּהֵא בֶּן בְּנִי מוּתָּר לָבֹא בַּקָּהָל And if you would say that those ancient Egyptians, have gone, and these later Egyptians are different ones, but isn’t it taught in a baraita in the Tosefta (Kiddushin 4:3): Rabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva, and Minyamin the Egyptian convert said: After I converted I was a first-generation Egyptian convert, and so I married another first-generation Egyptian convert. I will marry off my son, who is a second-generation Egyptian convert, to another second-generation Egyptian convert, in order that my son’s son will be permitted to enter into the congregation. The Torah prohibits Egyptian converts before the third generation to enter into the congregation (see Deuteronomy 23:8–9). By Minyamin’s observance of this prohibition even during the time of Rabbi Akiva, it indicates that Egypt during the tannaitic period was still viewed as biblical Egypt.
אֶלָּא אִי אִיתְּמַר הָכִי אִיתְּמַר אָמַר רַב חִינָּנָא בַּר פָּפָּא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע מִן הַמֶּלֶךְ עַד שְׁעַת שִׁילּוּחוֹ שֶׁנֶּאֱמַר בְּסַאסְּאָה בְּשַׁלְּחָהּ תְּרִיבֶנָּה וְגוֹ׳ Rather, if anything was stated with regard to the delay of punishment, it was stated like this: Rav Ḥinnana bar Pappa says: The Holy One, Blessed be He, does not punish a sinful king until his time to be banished, as it is stated: “In full measure, when you send her away, you contend with her” (Isaiah 27:8).
אַמֵּימָר מַתְנֵי לְהָא דְּרַב חִינָּנָא בַּר פָּפָּא אַהָא מַאי דִּכְתִיב כִּי אֲנִי ה׳ לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי יַעֲקֹב לֹא כְלִיתֶם אֲנִי ה׳ לֹא שָׁנִיתִי לֹא הִכֵּיתִי לְאוּמָּהּ וְשָׁנִיתִי לָהּ וְאַתֶּם בְּנֵי יַעֲקֹב לֹא כְלִיתֶם הַיְינוּ דִּכְתִיב חִצַּי אֲכַלֶּה בָּם חִצַּי כָּלִין וְהֵן אֵינָן כָּלִין Ameimar teaches that statement of Rav Ḥinnana bar Pappa with regard to this: What is the meaning of that which is written: “For I the Lord change not; and you, sons of Jacob, are not consumed” (Malachi 3:6)? “For I the Lord change [shaniti] not” is interpreted to mean: I did not strike a nation and repeat [shaniti] striking it, as a stricken nation never recovers from the initial strike. “And you, sons of Jacob, are not consumed,” is interpreted to mean: Despite the fact that I strike you many times for your sins, I do not let you perish. This is the same as that which is written: “I will heap evils upon them; I will consume My arrows upon them” (Deuteronomy 32:23), which is interpreted to mean: My arrows are consumed and used up, and they, the Jewish people, are not consumed but will continue to endure despite the many calamities that will befall them.
אָמַר רַב הַמְנוּנָא אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע מִן הָאָדָם עַד שֶׁתִּתְמַלֵּא סְאָתוֹ שֶׁנֶּאֱמַר בִּמְלֹאות שִׂפְקוֹ יֵצֶר לוֹ וְגוֹ׳ Rav Hamnuna says: The Holy One, Blessed be He, does not punish a person until his se’a, the measure that is suitable for him, is filled, as it is stated: “In the fullness of his sufficiency he shall be in straits; the hand of every one that is in misery shall come upon him” (Job 20:22). In other words, when the sufficient measure of sin has been reached, then the trouble will overtake him.
דָּרֵשׁ רַב חִינָּנָא בַּר פָּפָּא מַאי דִּכְתִיב רַנְּנוּ צַדִּיקִים בַּה׳ לַיְשָׁרִים נָאוָה תְהִלָּה אַל תִּקְרֵי נָאוָה תְהִלָּה אֶלָּא נָוֶה תְהִלָּה זֶה מֹשֶׁה וְדָוִד שֶׁלֹּא שָׁלְטוּ שׂוֹנְאֵיהֶם בְּמַעֲשֵׂיהֶם Having mentioned Rav Ḥinnana bar Pappa, the Gemara quotes another of his interpretations. Rav Ḥinnana bar Pappa interpreted a verse homiletically: What is the meaning of that which is written: “Rejoice in the Lord, you righteous, praise is comely for the upright [nava tehilla]” (Psalms 33:1)? Do not read the conclusion of the verse as: Praise is comely [nava]; rather, read it as: A house [naveh] of praise. This is referring to Moses and David, whose enemies did not rule over their achievements, as they each built a naveh, a house for the Lord, and this house remained in existence.
דָּוִד דִּכְתִיב טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ מֹשֶׁה דְּאָמַר מָר מִשֶּׁנִּבְנָה מִקְדָּשׁ רִאשׁוֹן נִגְנַז אֹהֶל מוֹעֵד קְרָשָׁיו קְרָסָיו וּבְרִיחָיו וְעַמּוּדָיו וַאֲדָנָיו הֵיכָא אָמַר רַב חִסְדָּא אָמַר אֲבִימִי תַּחַת מְחִילּוֹת שֶׁל הֵיכָל With regard to David, the citadel that housed his home and city, was not destroyed, as it is written: “Her gates are sunk into the ground” (Lamentations 2:9), as the gates of Jerusalem built by David were not destroyed by enemies, but sunk into the ground and were buried there. This is also so with regard to Moses, as the Master said: When the first Temple was built, the Tent of Meeting was sequestered, including its boards, its clasps, and its bars, and its pillars, and its sockets. The Gemara asks: Where is it sequestered? Rav Ḥisda says that Avimi says: Beneath the tunnels of the Sanctuary.
תָּנוּ רַבָּנַן סוֹטָה נָתְנָה עֵינֶיהָ בְּמִי שֶׁאֵינוֹ רָאוּי לָהּ מַה שֶּׁבִּיקְּשָׁה לֹא נִיתַּן לָהּ וּמַה שֶּׁבְּיָדָהּ נְטָלוּהוּ מִמֶּנָּה שֶׁכׇּל הַנּוֹתֵן עֵינָיו בְּמַה שֶּׁאֵינוֹ שֶׁלּוֹ מַה שֶּׁמְבַקֵּשׁ אֵין נוֹתְנִין לוֹ וּמַה שֶּׁבְּיָדוֹ נוֹטְלִין הֵימֶנּוּ § The Sages taught in a baraita in the Tosefta (4:16–19): The sota placed her eyes, fixed her gaze, on one who is unfit for her, i.e., another man, so this is her punishment: That which she desired, i.e., to be with her paramour, is not given to her, as she becomes forbidden to him forever. And that which she had, i.e., her husband, was taken away from her, as she is now forbidden to him as well. This teaches that anyone who places his eyes on that which is not his is not given what he desires, and that which he had is taken from him.