## Sotah Daf 11a

###### Sotah 11a:1
[Sotah 11a:1](https://torahapp.org/share/book/Sotah/r/11a:1)

דִּכְתִיב: ״הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ״. כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן״, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: בְּעֵצָה עֲמוּקָּה שֶׁל אוֹתוֹ צַדִּיק שֶׁקָּבוּר בְּחֶבְרוֹן, דִּכְתִיב: ״יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ״.

**William Davidson Edition - English:**
This is **as it is written** there: “Thus said the Lord: **Behold, I will raise up evil against you out of your own house”** (II Samuel 12:11), and this prophecy was fulfilled through Absalom. **Similarly, you can say** about Joseph, who was sent by his father to inquire as to the well-being of his brothers, where the verse states: **“And he sent him from the valley [*emek*] of Hebron”** (Genesis 37:14). **Rabbi Ḥanina bar Pappa says: From the deep [*amukka*] counsel of that righteous individual who is interred in Hebron,** i.e., Abraham, **as it is written:** “And He said unto Abram: **Know that your seed shall be a stranger** in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13). The journey Joseph took to his brothers set in motion the descent of the Jewish people to Egypt.


###### Sotah 11a:2
[Sotah 11a:2](https://torahapp.org/share/book/Sotah/r/11a:2)

״כִּי אָמַר אֵין לִי בֵן״. וְלָא הֲווֹ לֵיהּ בְּנֵי? וְהָכְתִיב: ״וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלֹשָׁה בָּנִים וּבַת אַחַת״! אָמַר רַב יִצְחָק בַּר אַבְדִּימִי: שֶׁלֹּא הָיָה לוֹ בֵּן הָגוּן לַמַּלְכוּת. רַב חִסְדָּא אָמַר, גְּמִירִי: כׇּל הַשּׂוֹרֵף תְּבוּאָתוֹ שֶׁל חֲבֵירוֹ, אֵינוֹ מַנִּיחַ בֵּן לְיוֹרְשׁוֹ. וְאִיהוּ קַלְיַיהּ לִדְיוֹאָב, דִּכְתִיב: ״וַיֹּאמֶר אֶל עֲבָדָיו רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי וְלוֹ שָׁם שְׂעֹרִים לְכוּ וְהַצִּיתוּהָ בָאֵשׁ וַיַּצִּיתוּ עַבְדֵי אַבְשָׁלוֹם אֶת הַחֶלְקָה בָּאֵשׁ״.

**William Davidson Edition - English:**
The Gemara continues its discussion of Absalom. The verse states concerning Absalom: **“For he said: I have no son** to keep my name in remembrance; and he called the pillar after his own name; and it is called Absalom’s monument to this day” (II Samuel 18:18). The Gemara asks: **And did** Absalom **not have sons? But isn’t it written: “And to Absalom there were born three sons, and one daughter”** (II Samuel 14:27)? **Rav Yitzḥak bar Avdimi says:** He meant **that he did not have a son worthy for royalty. Rav Ḥisda said: It is learned** as a tradition: **Anyone who burns the produce of another does not leave a son to inherit** from **him, and he,** Absalom, **burned** the produce **of Joab, as it is written: “Therefore he said to his servants: See, Joab’s field is near mine, and he has barley there; go and set it on fire. And Absalom’s servants set the field on fire”** (II Samuel 14:30).


###### Sotah 11a:3
[Sotah 11a:3](https://torahapp.org/share/book/Sotah/r/11a:3)

וְכֵן לְעִנְיַן הַטּוֹבָה מִרְיָם וְכוּ׳. מִי דָּמֵי? הָתָם — חֲדָא שַׁעְתָּא, הָכָא — שִׁבְעָה יוֹמֵי! אָמַר אַבָּיֵי, אֵימָא: וּלְעִנְיַן הַטּוֹבָה אֵינוֹ כֵּן.

**William Davidson Edition - English:**
§ The mishna teaches: **And the same** is so **with regard to the** reward for **good** deeds. **Miriam** waited for the baby Moses for one hour at the shore of the Nile; therefore, the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy. The Gemara asks: **Are** these matters **comparable? There,** Miriam waited **one hour,** while **here,** the Jewish people waited for her for **seven days. Abaye said: Say** this with a slight change: **And with regard to** the repaying of **good it is not so,** as a person is not rewarded precisely measure for measure, as the reward may be greater than the good deed.


###### Sotah 11a:4
[Sotah 11a:4](https://torahapp.org/share/book/Sotah/r/11a:4)

אֲמַר לֵיהּ רָבָא: הָא ״וְכֵן לְעִנְיַן הַטּוֹבָה״ קָתָנֵי! אֶלָּא אָמַר רָבָא, הָכִי קָתָנֵי: וְכֵן לְעִנְיַן הַטּוֹבָה, דִּבְאוֹתָהּ מִדָּה, וּלְעוֹלָם מִדָּה טוֹבָה מְרוּבָּה מִמִּדַּת פּוּרְעָנוּת.

**William Davidson Edition - English:**
**Rava said to him: But** the *tanna* **taught** in the mishna: **And the same** is so **with regard to the** reward of **good** deeds. **Rather, Rava said: This is what** the mishna **is teaching: And the same** is so **with regard to the** reward of **good** deeds. It is rewarded **with the same measure,** i.e., a person is rewarded in the same manner as the good deed, **but the measure of good is always greater than the measure of punishment.** Therefore, Miriam was rewarded in the same manner as, but in a greater measure than, her deed.


###### Sotah 11a:5
[Sotah 11a:5](https://torahapp.org/share/book/Sotah/r/11a:5)

״וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק״, אָמַר רַבִּי יִצְחָק: פָּסוּק זֶה כּוּלּוֹ עַל שֵׁם שְׁכִינָה נֶאֱמַר: ״וַתֵּתַצַּב״ — דִּכְתִיב: ״וַיָּבֹא ה׳ וַיִּתְיַצַּב וְגוֹ׳״. ״אֲחוֹתוֹ״ — דִּכְתִיב: ״אֱמֹר לַחׇכְמָה אֲחוֹתִי אָתְּ״. ״מֵרָחוֹק״ — דִּכְתִיב: ״מֵרָחוֹק ה׳ נִרְאָה לִי״. ״לָדַעַת״ — דִּכְתִיב: ״כִּי אֵל דֵּעוֹת ה׳״. ״מָה״ — דִּכְתִיב: ״מַה ה׳ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ״. ״יֵּעָשֶׂה״ — דִּכְתִיב: ״כִּי לֹא יַעֲשֶׂה ה׳ אֱלֹהִים דָּבָר״. ״לוֹ״ — דִּכְתִיב: ״וַיֹּאמֶר לוֹ ה׳ שָׁלוֹם״.

**William Davidson Edition - English:**
With regard to Miriam’s deed the verse states: **“And his sister stood afar off,** to know what would be done to him” (Exodus 2:4). **Rabbi Yitzḥak says: This entire verse is stated in reference to the Divine Presence,** i.e., each phrase alludes to the Divine Presence watching over Moses. **“And** his sister **stood”; as it is written: “And the Lord came, and stood”** (I Samuel 3:10). **“His sister”; as it is written: “Say to wisdom: You are my sister”** (Proverbs 7:4). **“Afar off”; as it is written: “From afar the Lord appeared to me”** (Jeremiah 31:2). **“To know”; as it is written: “For the Lord is a God of knowledge”** (I Samuel 2:3). **“What”; as it is written: “What does the Lord God require of you”** (Deuteronomy 10:12). **“Would be done”; as it is written: “For the Lord God will do nothing”** (Amos 3:7). **“To him”; as it is written: “And the Lord said to him: Peace** be with you” (Judges 6:23).


###### Sotah 11a:6
[Sotah 11a:6](https://torahapp.org/share/book/Sotah/r/11a:6)

״וַיָּקׇם מֶלֶךְ חָדָשׁ וְגוֹ׳״. רַב וּשְׁמוּאֵל, חַד אָמַר: חָדָשׁ מַמָּשׁ, וְחַד אָמַר: שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו. מַאן דְּאָמַר חָדָשׁ מַמָּשׁ — דִּכְתִיב ״חָדָשׁ״, וּמַאן דְּאָמַר שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו, דְּלָא כְּתִיב ״וַיָּמׇת וַיִּמְלוֹךְ״. ״אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף״, דַּהֲוָה דָּמֵי כְּמַאן דְּלָא יָדַע לֵיהּ כְּלָל.

**William Davidson Edition - English:**
§ The Gemara proceeds to discuss the sojourn of the Jewish people in Egypt. The verse states: **“And there arose a new king** over Egypt, who knew not Joseph” (Exodus 1:8). **Rav and Shmuel** disagree about the interpretation of this verse. **One says** that this means he was **actually a new** king, **and one says** that this means **that his decrees were transformed** as if he were a new king. **The one who says** that he was **actually a new** king holds that it is **because it is written “new.” And the one who says that his decrees were transformed** holds that it is **because it is not written: “And** the previous king of Egypt **died and** a new king **reigned.”** This indicates that the same king remained. According to this interpretation, the words: **“Who knew not Joseph”** (Exodus 1:8), mean **that he was like someone who did not know him at all.** Although he certainly knew Joseph and his accomplishments, he acted as if he didn’t.


###### Sotah 11a:7
[Sotah 11a:7](https://torahapp.org/share/book/Sotah/r/11a:7)

״וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל״. תָּנָא: הוּא הִתְחִיל בְּעֵצָה תְּחִילָּה לְפִיכָךְ לָקָה תְּחִילָּה. הוּא הִתְחִיל בְּעֵצָה תְּחִילָּה — דִּכְתִיב: ״וַיֹּאמֶר אֶל עַמּוֹ״, לְפִיכָךְ לָקָה תְּחִילָּה — כְּדִכְתִיב: ״וּבְכָה וּבְעַמְּךָ וּבְכׇל עֲבָדֶיךָ״.

**William Davidson Edition - English:**
The next verse states: **“And he said to his people: Behold, the people of the children of Israel** are too many and too mighty for us” (Exodus 1:9). It was **taught** (*Tosefta* 4:11): **He,** Pharaoh, **initiated the proposal. Therefore,** of his people, **he was stricken first. He initiated the proposal, as it is written: “And he said to his people.” Therefore, he was stricken first, as it is written:** “And the frogs shall come up **both upon you, and upon your people, and upon all your servants”** (Exodus 7:29).


###### Sotah 11a:8
[Sotah 11a:8](https://torahapp.org/share/book/Sotah/r/11a:8)

״הָבָה נִתְחַכְּמָה לוֹ״. ״לָהֶם״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: בֹּאוּ וְנֶחְכַּם לְמוֹשִׁיעָן שֶׁל יִשְׂרָאֵל —

**William Davidson Edition - English:**
The next verse states that Pharaoh said: **“Come, let us deal wisely with him [*lo*],** lest he multiply, and it come to pass that when there befalls us any war, he will also join our enemies, and fight against us” (Exodus 1:10). The Gemara comments: **He should have** said in plural: **With them [*lahem*],** rather than the singular: “With him.” **Rabbi Ḥama, son of Rabbi Ḥanina, says** that Pharaoh was saying: **Come, let us deal wisely with regard to the savior of Israel,** referring to God.


###### Sotah 11a:9
[Sotah 11a:9](https://torahapp.org/share/book/Sotah/r/11a:9)

בַּמֶּה נְדוּנֵם? נְדוּנֵם בָּאֵשׁ — כְּתִיב: ״כִּי הִנֵּה ה׳ בָּאֵשׁ יָבֹא״, וּכְתִיב: ״כִּי בָאֵשׁ ה׳ נִשְׁפָּט וְגוֹ׳״. בְּחֶרֶב — כְּתִיב: [״וּבְחַרְבּוֹ אֶת כׇּל בָּשָׂר״].

**William Davidson Edition - English:**
His advisors asked: **With what** form of death **shall we judge** and decree upon **them?** If **we shall judge them with fire,** perhaps we will be punished measure for measure by fire, as **it is written: “For behold, the Lord will come in fire”** (Isaiah 66:15), and **it is written** in the verse that follows it: **“For by fire will the Lord contend”** (Isaiah 66:16). Similarly, we cannot judge them **with the sword,** as **it is written** in the continuation of that verse: **“And by His sword with all flesh”** (Isaiah 66:16).


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

אֶלָּא בּוֹאוּ וּנְדוּנֵם בַּמַּיִם, שֶׁכְּבָר נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ מֵבִיא מַבּוּל לָעוֹלָם, שֶׁנֶּאֱמַר: ״כִּי מֵי נֹחַ זֹאת לִי וְגוֹ׳״. וְהֵן אֵינָן יוֹדְעִין שֶׁעַל כׇּל הָעוֹלָם כּוּלּוֹ אֵינוֹ מֵבִיא, אֲבָל עַל אוּמָּה אַחַת הוּא מֵבִיא.

**William Davidson Edition - English:**
**Rather, let us come and judge them with water,** by drowning the Jewish babies. God will not punish us with water, **for the Holy One, Blessed be He, already took an oath that He will not bring a flood upon the world, as it is stated: “For this is as the waters of Noah unto Me;** for as I have sworn that the waters of Noah should no more go over the earth” (Isaiah 54:9). The Gemara comments: **And** Pharaoh’s advisors **did not know that He will not bring a flood upon all the world, but He** may **bring** destruction by water **upon one nation.**


###### Sotah 11a:11
[Sotah 11a:11](https://torahapp.org/share/book/Sotah/r/11a:11)

אִי נָמֵי: הוּא אֵינוֹ מֵבִיא, אֲבָל הֵן בָּאִין וְנוֹפְלִין בְּתוֹכוֹ. וְכֵן הוּא אוֹמֵר: ״וּמִצְרַיִם נָסִים לִקְרָאתוֹ״. וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר: מַאי דִּכְתִיב ״כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם״ — בִּקְדֵירָה שֶׁבִּישְּׁלוּ, בָּהּ נִתְבַּשְּׁלוּ. מַאי מַשְׁמַע דְּהַאי ״זָדוּ״ לִישָּׁנָא דִקְדֵירָה הוּא — דִּכְתִיב: ״וַיָּזֶד יַעֲקֹב נָזִיד״.

**William Davidson Edition - English:**
**Alternatively,** there is an additional way to punish the Egyptians with water: **He does not bring** a flood upon them, **but they** may **come and fall into** water, **and so it says:** “And the sea returned to its strength when the morning appeared; **and the Egyptians fled toward it;** and the Lord overthrew the Egyptians in the midst of the sea” (Exodus 14:27), indicating that the Egyptians fell into the water. **And this is what Rabbi Elazar says: What is the** meaning of that **which is written:** “Now I know that the Lord is greater than all gods, **for in that which they conspired [*zadu*] against them”** (Exodus 18:11)? The phrase means: **In the pot in which they cooked, they** themselves **were cooked,** as they were punished through drowning, measure for measure, for drowning the Jewish babies. The Gemara asks: **From where may** it **be inferred that this** word **“*zadu*” is a term** meaning **a pot?** The Gemara answers: **As it is written: “And Jacob simmered a pot [*vayyazed Ya’akov nazid*]”** (Genesis 25:29).


###### Sotah 11a:12
[Sotah 11a:12](https://torahapp.org/share/book/Sotah/r/11a:12)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי סִימַאי: שְׁלֹשָׁה הָיוּ בְּאוֹתָהּ עֵצָה: בִּלְעָם, וְאִיּוֹב, וְיִתְרוֹ.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba says** that **Rabbi Simai says: Three** noteworthy people **were** consulted by Pharaoh **in that counsel** where Pharaoh questioned what should be done with the Jewish people. They were **Balaam, and Job, and Yitro.**


###### Sotah 11a:13
[Sotah 11a:13](https://torahapp.org/share/book/Sotah/r/11a:13)

בִּלְעָם שֶׁיָּעַץ — נֶהֱרַג, אִיּוֹב שֶׁשָּׁתַק — נִידּוֹן בְּיִסּוּרִין. יִתְרוֹ שֶׁבָּרַח — זָכוּ מִבְּנֵי בָנָיו שֶׁיָּשְׁבוּ בְּלִשְׁכַּת הַגָּזִית, שֶׁנֶּאֱמַר: ״וּמִשְׁפְּחוֹת סוֹפְרִים יוֹשְׁבֵי יַעְבֵּץ תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים הֵמָּה הַקִּינִים הַבָּאִים מֵחַמַּת אֲבִי בֵית רֵכָב״, וּכְתִיב: ״וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה וְגוֹ׳״.

**William Davidson Edition - English:**
Rabbi Ḥiyya bar Abba teaches what occurred to each of them: **Balaam, who advised** Pharaoh to kill all sons born to the Jewish people, **was** punished by being **killed** in the war with Midian (see Numbers 31:8). **Job, who was silent** and neither advised nor protested, **was punished by suffering,** as detailed in the eponymous book in the Bible. **Yitro, who ran away** as a sign of protest, **merited that** some **of his children’s children sat** in the Sanhedrin **in the Chamber of Hewn Stone, as it is stated: “And the families of scribes who dwelt at Jabez, Tirathites, Shimeathites, and Sucathites, these were the Kenites who descended from Hammath, the father of the house of Rechab”** (I Chronicles 2:55). **And it is written: “The children of the Kenite, Moses’ father-in-law”** (Judges 1:16). This teaches that the Kenites, descendants of Yitro, the father-in-law of Moses, dwelt at Jabez [Yabetz], referring to the place where the Jewish people go for advice [*eitza*], i.e., the Chamber of Hewn Stone.


###### Sotah 11a:14
[Sotah 11a:14](https://torahapp.org/share/book/Sotah/r/11a:14)

״וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ״, ״וְעָלִינוּ״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי אַבָּא בַּר כָּהֲנָא: כְּאָדָם שֶׁמְּקַלֵּל אֶת עַצְמוֹ, וְתוֹלֶה קִלְלָתוֹ בַּחֲבֵירוֹ.

**William Davidson Edition - English:**
The verse states: “Come, let us deal wisely with him, lest he multiply, and it come to pass that when there befalls us any war, he will also join our enemies, **and fight against us, and get him up out of the land”** (Exodus 1:10). The Gemara comments: **He should have** said: **And get us up,** as Pharaoh’s fear was that the Jewish people would join the enemies of Egypt and drive Pharaoh and the Egyptians out of Egypt. **Rabbi Abba bar Kahana says:** By stating this, Pharaoh **is like a person who curses himself** but **applies his curse to another.**


###### Sotah 11a:15
[Sotah 11a:15](https://torahapp.org/share/book/Sotah/r/11a:15)

״וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים״, ״עֲלֵיהֶם״ מִיבְּעֵי לֵיהּ! תָּנָא דְּבֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: מְלַמֵּד שֶׁהֵבִיאוּ מַלְבֵּן וְתָלוּ לוֹ לְפַרְעֹה בְּצַוָּארוֹ, וְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל שֶׁאָמַר לָהֶם אִיסְטְנִיס אֲנִי, אָמְרוּ לוֹ: כְּלוּם אִיסְטְנִיס אַתָּה יוֹתֵר מִפַּרְעֹה?

**William Davidson Edition - English:**
The next verse states: **“Therefore they did set over him taskmasters** in order to afflict him with their burdens” (Exodus 1:11). The Gemara comments: **It should have** stated: **Over them,** in the plural. **The school of Rabbi Elazar, son of Rabbi Shimon, taught:** This **teaches** that at first **they brought a brick mold and they hung it on the neck of Pharaoh** to create the appearance that he was also participating in the labor. **And** with regard to **each and every Jew who said to** the Egyptians: **I am a delicate person [*istenis*]** and I cannot participate in the labor, **they said to him: Are you at all more of a delicate person than Pharaoh,** and he is participating. Therefore, the verse states: “They did set over him,” as they first placed the burden on Pharaoh as an artifice to enslave the Jewish people.


###### Sotah 11a:16
[Sotah 11a:16](https://torahapp.org/share/book/Sotah/r/11a:16)

״שָׂרֵי מִסִּים״, דָּבָר שֶׁמֵּשִׂים (לְבֵנִים).

**William Davidson Edition - English:**
The term **“Taskmasters [*sarei missim*]”** is formed from the term: **A matter that compels [*shemesim*]** the manufacture of **bricks,** as the Jewish people were forced into labor when these taskmasters were assigned to them.


###### Sotah 11a:17
[Sotah 11a:17](https://torahapp.org/share/book/Sotah/r/11a:17)

״לְמַעַן עַנּוֹתוֹ בְּסִבְלוֹתָם״, [״עַנּוֹתָם״ מִיבְּעֵי לֵיהּ]! לְמַעַן עַנּוֹתוֹ לְפַרְעֹה בְּסִבְלוֹתָם דְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
The verse continues: **“In order to afflict him with their burdens”** (Exodus1:11). The Gemara comments: **It should have** stated: **“In order to afflict them,”** in the plural. Rather, the intention is, as mentioned previously, **in order to afflict Pharaoh, with** the result of causing **the burdens of the Jewish people.**


###### Sotah 11a:18
[Sotah 11a:18](https://torahapp.org/share/book/Sotah/r/11a:18)

״וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה״, רַב וּשְׁמוּאֵל, חַד אָמַר: שֶׁמְּסַכְּנוֹת אֶת בַּעְלֵיהֶן. וְחַד אָמַר: שֶׁמְּמַסְכְּנוֹת אֶת בַּעְלֵיהֶן, דְּאָמַר מָר: כׇּל הָעוֹסֵק בְּבִנְיָן מִתְמַסְכֵּן.

**William Davidson Edition - English:**
The verse concludes: **“And they built for Pharaoh storage cities [*miskenot*],** Pithom and Raamses” (Exodus 1:11). **Rav and Shmuel** disagree as to the precise interpretation of the word miskenot. **One says** that they are called this because they were the type of structures **that endanger [*mesakenot*] their owners,** as it is dangerous to work in cities with tall buildings. **And one says** that they are called this because this is the type of property **that impoverishes [*memaskenot*] their owners, as the Master said: All who engage in construction become poor.**


###### Sotah 11a:19
[Sotah 11a:19](https://torahapp.org/share/book/Sotah/r/11a:19)

״אֶת פִּיתוֹם וְאֶת רַעַמְסֵס״. רַב וּשְׁמוּאֵל, חַד אָמַר: פִּיתוֹם שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ רַעַמְסֵס — שֶׁרִאשׁוֹן רִאשׁוֹן מִתְרוֹסֵס. וְחַד אָמַר: רַעַמְסֵס שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ פִּיתוֹם — שֶׁרִאשׁוֹן רִאשׁוֹן פִּי תְהוֹם בּוֹלְעוֹ.

**William Davidson Edition - English:**
The verse states that the names of the cities they built were **“Pithom and Raamses”** (Exodus 1:11). **Rav and Shmuel** disagree as to the precise interpretation of this verse, both assuming that only one city was built, which had primary and secondary names. **One says** that **Pithom** was **its** real **name, and why was it called Raamses?** It is an appellation indicating **that** as the buildings were constructed **they collapsed [*mitroses*] one by one** and needed to be rebuilt. **And one says** that **Raamses** was **its** real **name, and why was it called Pithom?** Because **the opening of the abyss [*pi tehom*] swallowed** each building they constructed **one by one, and it sunk into the ground.**


###### Sotah 11a:20
[Sotah 11a:20](https://torahapp.org/share/book/Sotah/r/11a:20)

״וְכַאֲשֶׁר יְעַנּוּ אוֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ״. ״כֵּן רַבּוּ וְכֵן פָּרְצוּ״ מִיבְּעֵי לֵיהּ! אָמַר רֵישׁ לָקִישׁ: רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן: ״כֵּן יִרְבֶּה וְכֵן יִפְרוֹץ״. ״וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל״, מְלַמֵּד שֶׁהָיוּ דּוֹמִין בְּעֵינֵיהֶם כְּקוֹצִים.

**William Davidson Edition - English:**
The next verse states: **“But the more they afflicted him, the more he would multiply and the more he would spread about”** (Exodus 1:12). The Gemara comments: **It should have** stated: **The more they multiplied and the more they spread about,** in the past tense. **Reish Lakish says: Divine inspiration proclaimed to** the Egyptians: As long as this nation is afflicted, **the more he will multiply and the more he will spread about.** As the verse states: **“And they became disgusted [*vayyakutzu*] due to the children of Israel.”** The Gemara explains: This **teaches that** the Jewish people **appeared in their eyes like thorns [*kotzim*].**


###### Sotah 11a:21
[Sotah 11a:21](https://torahapp.org/share/book/Sotah/r/11a:21)

״וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל

**William Davidson Edition - English:**
The next verse states: **“And the Egyptians made the children of Israel work**