## Sotah Daf 34b

###### Sotah 34b:1
[Sotah 34b:1](https://torahapp.org/share/book/Sotah/r/34b:1)

כַּחֲנִיָּיתָן עָבְרוּ. לְדִבְרֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן — בְּזֶה אַחַר זֶה עָבְרוּ.

**William Davidson Edition - English:**
the Jewish people **crossed** in the same formation **as they camped.** It was necessary for the water to stand only twelve *mil* high to allow for the entire encampment to pass through the Jordan. **According to the statement of Rabbi Elazar, son of Rabbi Shimon,** who said the water stood at a height of over three hundred *mil*, the water had to reach these heights to allow for enough time for everyone to cross the Jordan, as **they crossed one after the other.**


###### Sotah 34b:2
[Sotah 34b:2](https://torahapp.org/share/book/Sotah/r/34b:2)

וְחַד אָמַר: בֵּין מָר וּבֵין מָר כַּחֲנִיָּיתָן עָבְרוּ. מָר סָבַר: אָדָם קַל, וּמָר סָבַר: מַיִם קַלִּים.

**William Davidson Edition - English:**
**And one says:** According to **both** this **Sage and** that **Sage, they crossed** in the same formation **as they camped.** However, one **Sage,** Rabbi Yehuda, **holds** that **a person** moves **faster** than water, **and** one **Sage,** Rabbi Elazar son of Rabbi Shimon, **holds** that **water** moves **faster** than a person does.


###### Sotah 34b:3
[Sotah 34b:3](https://torahapp.org/share/book/Sotah/r/34b:3)

״שְׁלַח לְךָ אֲנָשִׁים״, אָמַר רֵישׁ לָקִישׁ: ״שְׁלַח לְךָ״ — מִדַּעְתֶּךָ. וְכִי אָדָם זֶה בּוֹרֵר חֵלֶק רַע לְעַצְמוֹ? וְהַיְינוּ דִּכְתִיב: ״וַיִּיטַב בְּעֵינַי הַדָּבָר״. אָמַר רֵישׁ לָקִישׁ: ״בְּעֵינַי״, וְלֹא בְּעֵינָיו שֶׁל מָקוֹם.

**William Davidson Edition - English:**
§ Since the Gemara mentioned the cluster of grapes that the spies brought back from Eretz Yisrael, it continues discussing the story of the spies. It is stated in the Torah that God told Moses: **“Send you** men” (Numbers 13:2). **Reish Lakish says: “Send you”** means that you should send them **at your own discretion** and not as a divine command. As, if it were a divine command, **does a person choose a bad portion for himself?** Since God knew the nature of these spies and that they would ultimately slander the land, He certainly would not have sent them Himself. **And this is** the meaning of **that which is written** in the passage where Moses retold the story of the spies: **“And it was good in my eyes”** (Deuteronomy 1:23), and **Reish Lakish says:** The implication of these words is that it seemed good **“in my eyes,” but not in the eyes of the Omnipresent.**


###### Sotah 34b:4
[Sotah 34b:4](https://torahapp.org/share/book/Sotah/r/34b:4)

״וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״, אָמַר רַבִּי חִיָּיא בַּר אַבָּא: מְרַגְּלִים לֹא נִתְכַּוְּונוּ אֶלָּא לְבוֹשְׁתָּהּ שֶׁל אֶרֶץ יִשְׂרָאֵל. כְּתִיב הָכָא: ״וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״, וּכְתִיב הָתָם: ״וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה וְגוֹ׳״.

**William Davidson Edition - English:**
The Torah relates that the people asked Moses to send spies so **“that they may search the land for us”** (Deuteronomy 1:22). **Rabbi Ḥiyya bar Abba says:** When the Jewish people asked to send **spies, their intention was only to shame Eretz Yisrael. It is written here: “That they may search [*veyaḥperu*] the land for us,” and it is written there: “Then the moon will be embarrassed [*veḥafera*], and the sun will be ashamed”** (Isaiah 24:23).


###### Sotah 34b:5
[Sotah 34b:5](https://torahapp.org/share/book/Sotah/r/34b:5)

״וְאֵלֶּה שְׁמוֹתָם לְמַטֵּה רְאוּבֵן שַׁמּוּעַ בֶּן זַכּוּר״, אָמַר רַבִּי יִצְחָק: דָּבָר זֶה מָסוֹרֶת בְּיָדֵינוּ מֵאֲבוֹתֵינוּ: מְרַגְּלִים עַל שֵׁם מַעֲשֵׂיהֶם נִקְרְאוּ. וְאָנוּ לֹא עָלְתָה בְּיָדֵינוּ אֶלָּא אֶחָד: ״סְתוּר בֶּן מִיכָאֵל״, ״סְתוּר״ — שֶׁסָּתַר מַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. ״מִיכָאֵל״ — שֶׁעָשָׂה עַצְמוֹ מָךְ.

**William Davidson Edition - English:**
The Torah states with regard to the spies: **“And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur”** (Numbers 13:4). **Rabbi Yitzḥak says: This statement** that follows **is a tradition of ours** that was passed down to us **from our ancestors:** The **spies were named after their actions, but we have obtained** the interpretation of **only one** name, the name of **“Sethur the son of Michael”** (Numbers 13:13). He is called **Sethur, as he hid [*satar*] the actions of the Holy One, Blessed be He.** In other words, he ignored the miracles that God performed for the Jewish people in Egypt and in the wilderness. He is called **Michael, as he made Him,** God, appear **weak [*makh*]** by saying that there was not enough food in the land for everyone.


###### Sotah 34b:6
[Sotah 34b:6](https://torahapp.org/share/book/Sotah/r/34b:6)

אָמַר רַבִּי יוֹחָנָן, אַף אָנוּ נֹאמַר: ״נַחְבִּי בֶּן וׇפְסִי״, ״נַחְבִּי״ — שֶׁהֶחְבִּיא דְּבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. ״וׇפְסִי״ — שֶׁפִּיסַּע עַל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: We can also say** an interpretation of the name: **“Nahbi the son of Vophsi”** (Numbers 13:14): He is called **Nahbi, as he concealed [*heḥbi*] the statement of the Holy One, Blessed be He,** that the land is good, by delivering a distorted description of it. He is called **Vophsi, as he stomped [*pisse’a*] on the attributes of the Holy One, Blessed be He,** i.e., he did not believe in His promise to give Eretz Yisrael to the Jewish people.


###### Sotah 34b:7
[Sotah 34b:7](https://torahapp.org/share/book/Sotah/r/34b:7)

״וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן״ — ״וַיָּבֹאוּ״ מִבְּעֵי לֵיהּ? אָמַר רָבָא: מְלַמֵּד שֶׁפֵּירַשׁ כָּלֵב מֵעֲצַת מְרַגְּלִים, וְהָלַךְ וְנִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת. אָמַר לָהֶן: אֲבוֹתַי! בִּקְּשׁוּ עָלַי רַחֲמִים שֶׁאֶנָּצֵל מֵעֲצַת מְרַגְּלִים.

**William Davidson Edition - English:**
It is also stated with regard to the spies: **“And they went up into the south, and he came to Hebron”** (Numbers 13:22). Why is the phrase “and he came” written in the singular form? The verse **should have** said: **And they came. Rava says:** This **teaches that Caleb separated himself from the counsel of** the other **spies and went and prostrated himself on the graves of the forefathers** in Hebron. **He said to them: My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies.**


###### Sotah 34b:8
[Sotah 34b:8](https://torahapp.org/share/book/Sotah/r/34b:8)

יְהוֹשֻׁעַ כְּבָר בִּקֵּשׁ מֹשֶׁה עָלָיו רַחֲמִים, שֶׁנֶּאֱמַר: ״וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ״, יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים. וְהַיְינוּ דִּכְתִיב: ״וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara explains: **Joshua** did not go to the graves of the forefathers because **Moses had already prayed for mercy for him, as it is stated: “And Moses called Hoshea son of Nun Joshua [*Yehoshua*]”** (Numbers 13:16), meaning: **God will save you [*Ya yoshiakha*] from the counsel of the spies. And this is** the meaning of **that which is written: “But My servant Caleb, because he had another spirit with him,** and has followed Me fully, him will I bring into the land where into he went” (Numbers 14:24), which implies that Caleb changed his mind over time. Joshua, however, was opposed to the intentions of the other spies from the outset.


###### Sotah 34b:9
[Sotah 34b:9](https://torahapp.org/share/book/Sotah/r/34b:9)

״וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי וְגוֹ׳״, ״אֲחִימַן״ — מְיוּמָּן שֶׁבְּאֶחָיו, ״שֵׁשַׁי״ — שֶׁמֵּשִׂים אֶת הָאָרֶץ כִּשְׁחִתוֹת, ״תַּלְמַי״ — שֶׁמֵּשִׂים אֶת הָאָרֶץ תְּלָמִים תְּלָמִים.

**William Davidson Edition - English:**
The verse continues to state about Hebron: **“And Ahiman, Sheshai, and Talmai,** the children of Anak, were there” (Numbers 13:22). **Ahiman** was called by this name because he was the most **skilled [*meyumman*] among his brothers. Sheshai** was called by his name **because he would turn the land** that he treaded upon **into ditches [*sheḥatot*]** due to his large dimensions. **Talmai** was called this **because he would turn the land** that he treaded upon **into furrows** upon **furrows [*telamim*]** due to his weight.


###### Sotah 34b:10
[Sotah 34b:10](https://torahapp.org/share/book/Sotah/r/34b:10)

דָּבָר אַחֵר: אֲחִימַן בָּנָה עֲנָת, שֵׁשַׁי בָּנָה אָלֻשׁ, תַּלְמַי בָּנָה תַּלְבּוּשׁ. ״יְלִידֵי הָעֲנָק״ — שֶׁמַּעֲנִיקִין חַמָּה בְּקוֹמָתָן.

**William Davidson Edition - English:**
**Alternatively,** their names signify another matter: **Ahiman** is the one who **built** the city of **Anat. Sheshai built** the city of **Alush. Talmai built** the city of **Talbush.** The verse describes them as **“the children of Anak”** because they were so tall and large that it appeared **as** if **they were wearing [*ma’anikin*] the sun** as a necklace **due to their height.**


###### Sotah 34b:11
[Sotah 34b:11](https://torahapp.org/share/book/Sotah/r/34b:11)

״וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה״. מַאי ״נִבְנְתָה״? אִילֵימָא נִבְנְתָה מַמָּשׁ, אֶפְשָׁר אָדָם בּוֹנֶה בַּיִת לִבְנוֹ קָטָן קוֹדֶם לִבְנוֹ גָּדוֹל?! דִּכְתִיב: ״וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וְגוֹ׳״.

**William Davidson Edition - English:**
The continuation of the verse states: **“Now Hebron was built seven years [*shanim*]** before Zoan of Egypt [*Mitzrayim*]” (Numbers 13:22). The Gemara asks: **What** is the meaning of the phrase **“was built”? If we say** that **it was actually built** seven years before Zoan, **would a person build a house for his younger son before** he builds one **for his older son?** Canaan was the youngest son of Ham, **as it is written: “And the sons of Ham: Cush, and Mizraim,** and Put, and Canaan” (Genesis 10:6). How then could Hebron, a city in the land of Canaan, have been built before Zoan, a city in the land of Egypt, occupied by the descendants of Mizraim?


###### Sotah 34b:12
[Sotah 34b:12](https://torahapp.org/share/book/Sotah/r/34b:12)

אֶלָּא שֶׁהָיְתָה מְבוּנָּה עַל אֶחָד מִשִּׁבְעָה בְּצוֹעַן. וְאֵין לְךָ טְרָשִׁים בְּכׇל אֶרֶץ יִשְׂרָאֵל יָתֵר מֵחֶבְרוֹן, מִשּׁוּם דְּקָבְרִי בָּהּ שָׁיכְבֵי. וְאֵין לְךָ מְעוּלָּה בְּכׇל הָאֲרָצוֹת יָתֵר מֵאֶרֶץ מִצְרַיִם, שֶׁנֶּאֱמַר: ״כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם״, וְאֵין לְךָ מְעוּלָּה בְּכׇל אֶרֶץ מִצְרַיִם יָתֵר מִצּוֹעַן, דִּכְתִיב: ״כִּי הָיוּ בְצֹעַן שָׂרָיו״, וַאֲפִילּוּ הָכִי חֶבְרוֹן מְבוּנָּה אֶחָד מִשִּׁבְעָה בְּצוֹעַן.

**William Davidson Edition - English:**
**Rather,** the meaning of the verse is **that** Hebron **was seven times more fruitful [*mevunna*] than Zoan. And there is no stonier land in Eretz Yisrael than Hebron.** This is evident **because they would bury the dead there,** just as the forefathers were buried there. This was done only in land that was not suitable for agriculture. **And of all the lands, there is none of a higher quality than the land of Egypt, as it is stated: “Like the garden of the Lord, like the land of Egypt”** (Genesis 13:10). **And there was no higher-quality** land **in all of the land of Egypt than Zoan, as it is written** with regard to Pharaoh’s ministers, who would certainly have lived on the finest land in the country: **“For his princes are in Zoan”** (Isaiah 30:4). **And even so, Hebron was seven times more fruitful than Zoan.**


###### Sotah 34b:13
[Sotah 34b:13](https://torahapp.org/share/book/Sotah/r/34b:13)

וְחֶבְרוֹן טְרָשִׁים הֲוַי? וְהָא כְּתִיב: ״וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא וְגוֹ׳״, וְאָמַר רַב אַוְיָא וְאִיתֵּימָא רַבָּה בַּר בַּר חָנָן: שֶׁהָלַךְ לְהָבִיא כְּבָשִׂים מֵחֶבְרוֹן. וְתַנְיָא, אֵילִים מִמּוֹאָב, כְּבָשִׂים מֵחֶבְרוֹן! מִינַּהּ, אַיְּידֵי דִּקְלִישָׁא אַרְעָא, עָבְדָה רִעְיָא וְשַׁמִּן קִנְיָינָא.

**William Davidson Edition - English:**
The Gemara asks: **But is** the land in **Hebron** in fact **stony? But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: I pray, let me go** and pay my vow, which I have vowed to the Lord, in Hebron” (II Samuel 15:7)? **And Rav Avya says, and some say** that it was **Rabba bar bar Ḥanan:** This means **that** Absalom **went to bring sheep** specifically **from Hebron. And it is taught** in a *baraita* (*Tosefta*, *Menaḥot* 9:3): One must bring the choicest animals to the Temple as offerings. **Rams** are brought **from Moab,** and **sheep** are brought **from Hebron.** This indicates that Hebron has rich land where fat and healthy sheep are raised. The Gemara answers: **From this** very source it can be proven that Hebron is not suitable for agriculture. **Since the earth** there **is thin, it produces** only grass for **grazing and fattens the livestock.**


###### Sotah 34b:14
[Sotah 34b:14](https://torahapp.org/share/book/Sotah/r/34b:14)

״וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ

**William Davidson Edition - English:**
The verse states: **“And they returned from spying out the land** at the end of forty days.