## Horayot Daf 10b

###### Horayot 10b:1
[Horayot 10b:1](https://torahapp.org/share/book/Horayot/r/10b:1)

עַבְדוּת אֲנִי נוֹתֵן לָכֶם, שֶׁנֶּאֱמַר: ״וַיְדַבְּרוּ אֵלָיו לֵאמֹר אִם הַיּוֹם תִּהְיֶה עֶבֶד לָעָם הַזֶּה״.

**William Davidson Edition - English:**
**I am granting you servitude, as it is stated: “And they spoke to him saying: If you will be a servant to this people today”** (I Kings 12:7). This explains the phrase “in an independent house.”


###### Horayot 10b:2
[Horayot 10b:2](https://torahapp.org/share/book/Horayot/r/10b:2)

תָּנוּ רַבָּנַן: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: אַשְׁרֵי הַדּוֹר שֶׁהַנָּשִׂיא שֶׁלּוֹ מֵבִיא קׇרְבָּן עַל שִׁגְגָתוֹ. אִם נָשִׂיא שֶׁלּוֹ מֵבִיא קׇרְבָּן, צָרִיךְ אַתָּה לוֹמַר מַהוּ הֶדְיוֹט! וְאִם עַל שִׁגְגָתוֹ מֵבִיא קׇרְבָּן, צָרִיךְ אַתָּה לוֹמַר מַהוּ זְדוֹנוֹ!

**William Davidson Edition - English:**
§ **The Sages taught:** The verse states concerning a king: **“When [*asher*] a king sins”** (Leviticus 4:22). **Rabbi Yoḥanan ben Zakkai said: Happy [*ashrei*] is the generation whose king** feels the need to **bring an offering for his unwitting** transgression. **If** the generation’s **king brings an offering, you must say** all the more so **what a commoner** will do to atone for his sin, i.e., he will certainly bring an offering. **And if** the king **brings an offering for his unwitting** transgression, **you must say** all the more so **what** he will do to atone for **his intentional** transgression, i.e., he will certainly repent.


###### Horayot 10b:3
[Horayot 10b:3](https://torahapp.org/share/book/Horayot/r/10b:3)

מַתְקֵיף לַהּ רָבָא בְּרֵיהּ דְּרַבָּה: אֶלָּא מֵעַתָּה, דִּכְתִיב: ״וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם״, וּבְיָרׇבְעָם בֶּן נְבָט, דִּכְתִיב בֵּיהּ: ״אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא״, הָכִי נָמֵי דְּאַשְׁרֵי הַדּוֹר הוּא! שָׁאנֵי הָכָא, דְּשַׁנִּי קְרָא בְּדִבּוּרֵיהּ.

**William Davidson Edition - English:**
**Rava, son of Rabba, objects to this: If that is so,** and the term *asher* is interpreted in that manner, then concerning that **which is written: “And he shall pay for that which [*asher*] he has sinned from the sacred item”** (Leviticus 5:16), **and with regard to Jeroboam, son of Nevat, about whom it is written: “Who [*asher*] sinned and caused others to sin”** (I Kings 14:16), **so too** is the interpretation **that this generation is happy?** The Gemara answers: **Here,** in the case of a king who brings an offering, it **is different, as the verse altered its formulation;** in parallel verses, the term “if” is utilized, e.g., in the verse: “If the anointed priest shall sin” (Leviticus 4:3). In the other instances, *asher* is the standard formulation.


###### Horayot 10b:4
[Horayot 10b:4](https://torahapp.org/share/book/Horayot/r/10b:4)

דָּרַשׁ רַב נַחְמָן בַּר רַב חִסְדָּא, מַאי דִּכְתִיב: ״יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ וְגוֹ׳״ – אַשְׁרֵיהֶם לַצַּדִּיקִים, שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁל עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה. אוֹי לָהֶם לָרְשָׁעִים, שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים שֶׁל עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה.

**William Davidson Edition - English:**
Apropos the homiletic interpretation of the term *asher*, **Rav Naḥman bar Ḥisda interpreted** a verse homiletically: **What** is the meaning of that **which is written: “There is a vanity that is [*asher*] performed upon the earth;** that there are [*asher*] righteous men to whom it happens according to [*asher*] the action of the wicked, and there are wicked men to whom it happens according to the action of the righteous” (Ecclesiastes 8:14)? **Happy [*ashrei*] are the righteous, to whom it happens in this world according to the experiences of the wicked in the World-to-Come,** i.e., they suffer in this world. **Woe unto the wicked, to whom it happens in this world according to the experiences of the righteous in the World-to-Come,** i.e., they enjoy this world.


###### Horayot 10b:5
[Horayot 10b:5](https://torahapp.org/share/book/Horayot/r/10b:5)

אָמַר רָבָא: אַטּוּ צַדִּיקֵי אִי אָכְלִי תְּרֵי עָלְמֵי מִי סְנֵי לְהוּ? אֶלָּא אָמַר רָבָא: אַשְׁרֵיהֶם לַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁל עוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה, אוֹי לָהֶם לָרְשָׁעִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים שֶׁל עוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה.

**William Davidson Edition - English:**
**Rava said: Is that to say that if the righteous enjoyed two worlds it would be awful for them?** Why must the righteous suffer in this world? **Rather, Rava said** as follows: **Happy are the righteous to whom it happens in this world according to the experiences of the wicked in this world,** i.e., happy are the righteous who enjoy this world as well. **Woe to the wicked, to whom it happens in this world according to the experiences of the righteous in this world,** i.e., like the many righteous people who suffer in this world.


###### Horayot 10b:6
[Horayot 10b:6](https://torahapp.org/share/book/Horayot/r/10b:6)

רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ אֲתוֹ לְקַמֵּיהּ דְּרָבָא, אֲמַר לְהוּ: אוֹקֵימְתּוּן מַסֶּכְתָּא פְּלָן וּמַסֶּכְתָּא פְּלָן? אֲמַרוּ לֵיהּ: אִין. אִיעַתְּרִיתוּ פּוּרְתָּא? אֲמַרוּ לֵיהּ: אִין, דִּזְבַנַן קַטִּינָא דְּאַרְעָא. קָרֵי עֲלַיְיהוּ: אַשְׁרֵיהֶם לַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁבָּעוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה.

**William Davidson Edition - English:**
The Gemara relates: **Rav Pappa and Rav Huna, son of Rav Yehoshua, came before Rava.** Rava **said to them: Have you mastered this tractate and that tractate? They said to him: Yes.** Rava said to them: **Have you become somewhat wealthy? They said to him: Yes, as** each of **us bought a parcel of land** from which we earn our livelihoods. Rava **proclaimed about them: Happy are the righteous, to whom it happens in this world according to** the goodness resulting from **the actions of the wicked in this world.**


###### Horayot 10b:7
[Horayot 10b:7](https://torahapp.org/share/book/Horayot/r/10b:7)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, מַאי דִּכְתִיב: ״כִּי יְשָׁרִים דַּרְכֵי ה׳ וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם״? מָשָׁל לִשְׁנֵי בְּנֵי אָדָם שֶׁצָּלוּ פִּסְחֵיהֶם, אֶחָד אֲכָלוֹ לְשׁוּם מִצְוָה, וְאֶחָד אֲכָלוֹ לְשׁוּם אֲכִילָה גַּסָּה. זֶה שֶׁאֲכָלוֹ לְשׁוּם מִצְוָה – ״צַדִּקִים יֵלְכוּ בָם״, זֶה שֶׁאֲכָלוֹ לְשׁוּם אֲכִילָה גַּסָּה – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.

**William Davidson Edition - English:**
§ **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: What** is the meaning of that **which is written: “For the ways of the Lord are right, and the righteous will walk in them and transgressors will stumble in them”** (Hosea 14:10)? It is **comparable to** an incident involving **two people who roasted their Paschal offerings. One ate it for the sake of** the **mitzva, and** the other **one ate it** with gusto, **for the sake of excessive eating.** With regard to **that** person **who ate it for the sake of** the **mitzva,** it is written: **“The righteous will walk in them.”** With regard to **that** person **who ate it for the sake of excessive eating,** it is written: **“And transgressors will stumble in them.”**


###### Horayot 10b:8
[Horayot 10b:8](https://torahapp.org/share/book/Horayot/r/10b:8)

אֲמַר לֵיהּ רֵישׁ לָקִישׁ: רָשָׁע קָרֵית לֵיהּ? נְהִי דְּלָא עָבֵיד מִצְוָה מִן הַמּוּבְחָר, פֶּסַח מִי לָא קָאָכֵיל? אֶלָּא: מָשָׁל לִשְׁנֵי בְּנֵי אָדָם, זֶה אִשְׁתּוֹ וַאֲחוֹתוֹ עִמּוֹ בַּבַּיִת, וְזֶה אִשְׁתּוֹ וַאֲחוֹתוֹ עִמּוֹ בַּבַּיִת, אֶחָד נִזְדַּמְּנָה לוֹ אִשְׁתּוֹ, וְאֶחָד נִזְדַּמְּנָה לוֹ אֲחוֹתוֹ, זֶה שֶׁנִּזְדַּמְּנָה לוֹ אִשְׁתּוֹ – ״צַדִּקִים יֵלְכוּ בָּם״, וְזֶה שֶׁנִּזְדַּמְּנָה לוֹ אֲחוֹתוֹ – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.

**William Davidson Edition - English:**
**Reish Lakish said to** Rabba bar bar Ḥana: **Did you call** the one who ate the Paschal offering for the sake of excessive eating **wicked? Although he did not perform** the **mitzva** in the **ideal** manner, **didn’t he eat** the **Paschal offering?** Since he fulfilled the mitzva, how can he be characterized as a transgressor? **Rather,** it is **analogous to** an incident involving **two people; this** one has **his wife and his sister with him in** a dark **house and that** one has **his wife and his sister with him in** a dark **house. One** of them, **his wife happened** to come **to him** and he engaged in intercourse with her, **and** the other **one, his sister happened** to come **to him** and he engaged in intercourse with her. With regard to **that** one, **to whom his wife happened** to come, it is written: **“The righteous will walk in them.”** With regard to **that** one, **to whom his sister happened** to come, it is written: **“And transgressors will stumble in them.”**


###### Horayot 10b:9
[Horayot 10b:9](https://torahapp.org/share/book/Horayot/r/10b:9)

מִי דָּמֵי? אֲנַן קָאָמְרִינַן חֲדָא דֶּרֶךְ, וְהָכָא שְׁנֵי דְּרָכִים! אֶלָּא מָשָׁל לְלוֹט וּשְׁתֵּי בְנוֹתָיו, הֵן שֶׁנִּתְכַּוְּונוּ לְשֵׁם מִצְוָה – ״צַדִּקִים יֵלְכוּ בָם״, הוּא שֶׁנִּתְכַּוֵּון לְשֵׁם עֲבֵירָה – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.

**William Davidson Edition - English:**
The Gemara asks: **Are these** matters **comparable?** In the verse, **we are speaking of one path** upon which both the righteous and the wicked walk, **and here,** in the incident mentioned by Reish Lakish, there are **two paths,** as the two people are not performing the same action. **Rather,** it is **analogous to** the incident involving **Lot and his two daughters** (see Genesis 19:30–38): With regard to the daughters, **who,** when engaging in intercourse with their father, **intended** their action **for the sake of a mitzva,** as they believed that the world had been destroyed and that only they remained alive, it is written: **“The righteous will walk in them.”** With regard to Lot, **who intended** his action **for the sake of a transgression,** it is written: **“And transgressors will stumble in them.”**


###### Horayot 10b:10
[Horayot 10b:10](https://torahapp.org/share/book/Horayot/r/10b:10)

וְדִלְמָא הוּא נָמֵי לְשֵׁם מִצְוָה (הוּא מְכַוֵּין) [אִיכַּוַּון]! אָמַר רַבִּי יוֹחָנָן, כׇּל הַפָּסוּק הַזֶּה לְשֵׁם עֲבֵירָה נֶאֱמַר.

**William Davidson Edition - English:**
The Gemara challenges: **Perhaps** Lot **too intended** his action **for the sake of a mitzva. Rabbi Yoḥanan says** that **this entire verse:** “And Lot cast his eyes and beheld the entire plain of the Jordan that it was well watered everywhere” (Genesis 13:10), **is stated in the context of transgression.**


###### Horayot 10b:11
[Horayot 10b:11](https://torahapp.org/share/book/Horayot/r/10b:11)

״וַיִּשָּׂא לוֹט״ – ״וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ״, ״אֶת עֵינָיו״ – ״וַיֹּאמֶר שִׁמְשׁוֹן [וְגוֹ׳] אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי״, ״וַיַּרְא״ – ״וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר״, ״אֶת כׇּל כִּכַּר הַיַּרְדֵּן״ – ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״, ״כִּי כֻלָּהּ מַשְׁקֶה״ – ״אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי״.

**William Davidson Edition - English:**
He explains: **“And Lot cast** his eyes” is an allusion to the verse: **“His master’s wife cast her eyes** upon Joseph and said: Lie with me” (Genesis 39:7). **“His eyes”** is an allusion to the verse: **“And Samson said: Get her for me, as she is pleasing to my eyes”** (Judges 14:3). **“And beheld”** is an allusion to the verse: **“And Shechem, son of Hamor,** the prince of the land, **beheld her;** and he took her and lay with her” (Genesis 34:2). **“The entire plain [*kikar*] of the Jordan”** is an allusion to the verse: **“For on account of a prostitute a man is brought to a loaf [*kikar*] of bread”** (Proverbs 6:26). **“That it was well watered [*mashke*] everywhere”** is an allusion to the verse **“I will follow my lovers, givers of my bread and my water, my wool and my flax, my oil and my drink [*veshikkuyai*]”** (Hosea 2:7).


###### Horayot 10b:12
[Horayot 10b:12](https://torahapp.org/share/book/Horayot/r/10b:12)

וְהָא מֵינָס אֲנִיס! תָּנָא מִשּׁוּם רַבִּי יוֹסֵי בַּר רַבִּי חוֹנִי: לָמָּה נָקוּד עַל וָיו שֶׁבְּ״קוּמָהּ״ שֶׁל בְּכִירָה? לוֹמַר לָךְ, שֶׁבְּשִׁכְבָהּ לָא יָדַע אֲבָל בְּקוּמָהּ יָדַע. וּמַאי הֲוָה לֵיהּ לְמֶעְבַּד? מַאי דַּהֲוָה הֲוָה! נָפְקָא מִינַּהּ דִּלְפַנְיָא אַחֲרִינָא לָא אִיבְּעִי לֵיהּ לְמִישְׁתֵּי.

**William Davidson Edition - English:**
The Gemara asks: Why is Lot accused of wrongdoing? **Wasn’t he** the victim of **circumstances beyond his control,** as he was drunk and asleep? It is **taught in the name of Rabbi Yosei bar Rabbi Ḥoni: Why is it dotted over** the letter ***vav* that** is in the word **“*bekumah*”** written with regard to Lot’s **elder** daughter in the verse: “And he knew not when she lay down, nor when she arose [*bekumah*]” (Genesis 19:33)? It is **to say to you that when she lay down he did not know; but when she arose, he knew.** Therefore, his action was not completely beyond his control. The Gemara asks: **And what was he to do? What was, was.** The Gemara answers: He should have **derived from it that on the following night he should not drink.** Since he drank again, this indicates that he did so with intent to engage in intercourse with his other daughter.


###### Horayot 10b:13
[Horayot 10b:13](https://torahapp.org/share/book/Horayot/r/10b:13)

דָּרֵשׁ רַבָּה, מַאי דִּכְתִיב: ״אָח נִפְשָׁע מִקִּרְיַת עֹז וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן״? ״אָח נִפְשָׁע מִקִּרְיַת עֹז״ – זֶה לוֹט שֶׁפֵּירַשׁ מֵאַבְרָהָם, ״וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן״ – שֶׁהֵטִיל מִדְיָנִים בֵּין יִשְׂרָאֵל לְעַמּוֹן, שֶׁנֶּאֱמַר: ״לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה׳״.

**William Davidson Edition - English:**
Apropos Lot, **Rabba taught: What** is the meaning of that **which is written: “A brother betrayed a strong city, and their contentions are like the bars of a castle”** (Proverbs 18:19)? **“A brother betrayed a strong city”; that is Lot, who parted from Abraham. “And their contentions are like the bars of a castle”** is stated **because he,** i.e., Lot, **introduced contention between Israel and Ammon, as it is stated: “An Ammonite or a Moabite shall not enter into the congregation of the Lord”** (Deuteronomy 23:4).


###### Horayot 10b:14
[Horayot 10b:14](https://torahapp.org/share/book/Horayot/r/10b:14)

דָּרֵשׁ רָבָא, וְאִיתֵּימָא רַבִּי יִצְחָק, מַאי דִּכְתִיב: ״לְתַאֲוָה יְבַקֵּשׁ נִפְרָד (וּבְכָל) [בְּכָל] תּוּשִׁיָּה יִתְגַּלָּע״? ״לְתַאֲוָה יְבַקֵּשׁ נִפְרָד״ – זֶה לוֹט שֶׁנִּפְרָד מֵאַבְרָהָם. ״(וּבְכָל) [בְּכָל] תּוּשִׁיָּה יִתְגַּלָּע״ – שֶׁנִּתְגַּלָּה קְלוֹנוֹ בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. דִּתְנַן: עַמּוֹנִי וּמוֹאָבִי אֲסוּרִין אִסּוּר עוֹלָם.

**William Davidson Edition - English:**
**Rava taught, and some say** it was **Rabbi Yitzḥak** who taught: **What** is the meaning of that **which is written: “He that separates himself seeks his own desire, and snarls against all sound wisdom”** (Proverbs 18:1)? **“He that separates himself seeks his own desire”; that is Lot, who separated from Abraham** to pursue his lust. **“And snarls [*yitgalla*] against all sound wisdom”; his shame was revealed [*shenitgalla*] in synagogues and study halls,** where the *halakha* concerning his offspring is taught; **as we learned** in a mishna (*Yevamot* 76a): **An Ammonite and a Moabite,** descendants of Lot, **are forbidden** with **a permanent prohibition.**


###### Horayot 10b:15
[Horayot 10b:15](https://torahapp.org/share/book/Horayot/r/10b:15)

וְאָמַר עוּלָּא: תָּמָר זִנְּתָה וְזִימְרִי זִינָּה. תָּמָר זִנְּתָה – יָצְאוּ מִמֶּנָּה מְלָכִים וּנְבִיאִים, זִימְרִי זִינָּה – נָפְלוּ כַּמָּה רְבָבוֹת מִיִּשְׂרָאֵל. אָמַר רַב נַחְמָן בַּר יִצְחָק: גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ מִמִּצְוָה שֶׁלֹּא לִשְׁמָהּ, שֶׁנֶּאֱמַר: ״תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ״, מַאן נִינְהוּ ״נָשִׁים בָּאֹהֶל״? שָׂרָה, רִבְקָה, רָחֵל וְלֵאָה.

**William Davidson Edition - English:**
§ **And Ulla says: Tamar engaged in licentiousness** with Judah (see Genesis, chapter 38), **and Zimri engaged in licentiousness** with Cozbi (see Numbers 25:6–9). **Tamar engaged in licentiousness,** and **kings and prophets emerged from her. Zimri engaged in licentiousness,** and **tens of thousands from the Jewish people fell. Rav Naḥman bar Yitzḥak says: A transgression** performed **for the sake of** Heaven **is greater than a mitzva** performed **not for its own sake, as it is stated: “Blessed above women shall be Yael, the wife of Heber the Kenite, above women in the tent shall she be blessed”** (Judges 5:24). **Who are** these **“women in the tent”?** They are **Sarah, Rebecca, Rachel, and Leah,** and Yael is more blessed than they are. Apparently, a mitzva performed not for its own sake is a negative phenomenon.


###### Horayot 10b:16
[Horayot 10b:16](https://torahapp.org/share/book/Horayot/r/10b:16)

אִינִי? וְהָאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּבְמִצְוֹת אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. אֵימָא: כְּמִצְוָה שֶׁלֹּא לִשְׁמָהּ.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But doesn’t Rav Yehuda say** that **Rav says: A person should always engage in Torah** study **and** the performance of **mitzvot, even** if he does so **not for its** own **sake, as through** the performance of mitzvot **not for its** own **sake,** one gains understanding and **comes** to perform them **for its** own **sake.** Apparently, even when performed not for its own sake a mitzva is still a positive phenomenon. The Gemara emends the statement: **Say** that the status of a transgression performed for the sake of Heaven is **like** that of **a mitzva** performed **not for its** own **sake.**


###### Horayot 10b:17
[Horayot 10b:17](https://torahapp.org/share/book/Horayot/r/10b:17)

אָמַר רַבִּי יוֹחָנָן: שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר: ״בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב וְגוֹ׳״. וְהָא קָא מִיתְהַנְיָא מֵעֲבֵירָה? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֲפִילּוּ טוֹבָתָם שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל צַדִּיקִים.

**William Davidson Edition - English:**
Apropos Yael, **Rabbi Yoḥanan says: That wicked** man Sisera **performed seven** acts of **intercourse** with Yael **at that time, as it is stated: “Between her legs he crouched, he fell, he lay;** between her legs he crouched, he fell; where he crouched, there he fell dead” (Judges 5:27). Each of the seven verbs is a euphemism for intercourse. The Gemara asks: **But didn’t she experience pleasure from** the **transgression** of engaging in intercourse with Sisera? Why does the verse praise her? **Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Even the good** provided **by the wicked is bad for the righteous,** so Yael did not experience any pleasure from her intercourse with Sisera.


###### Horayot 10b:18
[Horayot 10b:18](https://torahapp.org/share/book/Horayot/r/10b:18)

אָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בַּתּוֹרָה וּבַמִּצְוֹת אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ, שֶׁבִּשְׂכַר אַרְבָּעִים וּשְׁנַיִם קׇרְבָּנוֹת שֶׁהִקְרִיב בָּלָק הָרָשָׁע, זָכָה וְיָצְתָה מִמֶּנּוּ רוּת, דְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: רוּת בַּת בְּנוֹ שֶׁל עֶגְלוֹן, בֶּן בְּנוֹ שֶׁל בָּלָק מֶלֶךְ מוֹאָב.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: A person should always engage in Torah** study **and** the performance of **mitzvot, even** if he does so **not for its own sake, as through** the performance of mitzvot **not for its own sake,** one gains understanding and **comes** to perform them **for its own sake.** Proof for this can be adduced from the incident involving Balak, **as in reward for the forty-two offerings that Balak the wicked sacrificed** to God, despite the fact that he did this in order to curse the Jewish people (see Numbers, chapter 23), **he merited and Ruth emerged from him, as Rabbi Yosei, son of Rabbi Ḥanina, says: Ruth was the daughter of the son of Eglon, the son of the son of Balak, king of Moab.**


###### Horayot 10b:19
[Horayot 10b:19](https://torahapp.org/share/book/Horayot/r/10b:19)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ אֲפִילּוּ שְׂכַר שִׂיחָה נָאָה? מֵהָכָא, דְּאִילּוּ בְּכִירָה דִּקְרָיתֵיהּ מוֹאָב, אֲמַר לֵיהּ רַחֲמָנָא לְמֹשֶׁה: ״אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָם מִלְחָמָה״. מִלְחָמָה

**William Davidson Edition - English:**
§ Apropos Lot and his daughters, **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: From where** is it derived **that the Holy One, Blessed be He, does not withhold even** the **reward for euphemistic speech?** It is derived **from here, as the elder** daughter **called her son Moab,** an allusion to the fact that the child is from her own father [*me’av*], and **the Merciful One said to Moses: “Be not at enmity with Moab, neither contend with them in battle”** (Deuteronomy 2:9). From this it may be inferred: **It is** in **battle**