## Sotah Daf 37b

###### Sotah 37b:1
[Sotah 37b:1](https://torahapp.org/share/book/Sotah/r/37b:1)

אַרְבַּע, אַרְבַּע וְאַרְבַּע הֲרֵי שְׁמוֹנֶה, שְׁמוֹנֶה וּשְׁמוֹנֶה הֲרֵי שֵׁשׁ עֶשְׂרֵה. וְכֵן בְּסִינַי, וְכֵן בְּעַרְבוֹת מוֹאָב, שֶׁנֶּאֱמַר: ״אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה וְגוֹ׳, וּכְתִיב: ״וּשְׁמַרְתֶּם אֶת דִּבְרֵי הַבְּרִית הַזֹּאת וְגוֹ׳״. נִמְצָא אַרְבָּעִים וּשְׁמוֹנֶה בְּרִיתוֹת עַל כׇּל מִצְוָה וּמִצְוָה.

**William Davidson Edition - English:**
every mitzva contains **four** aspects. **Four** general aspects **and four** specific aspects add up to **eight. Eight** blessings **and eight** curses add up to **sixteen. And so too at** Mount **Sinai, and so too at the plains of Moab, as it is stated: “These are the words of the covenant that the Lord commanded Moses** to make with the children of Israel in the land of Moab, besides the covenant that He made with them in Horeb” (Deuteronomy 28:69). **And it is written: “Observe therefore the words of this covenant”** (Deuteronomy 29:8). **It follows** that between the three events where sixteen covenants were made, God established **forty-eight covenants for each and every mitzva.**


###### Sotah 37b:2
[Sotah 37b:2](https://torahapp.org/share/book/Sotah/r/37b:2)

רַבִּי שִׁמְעוֹן מוֹצִיא הַר גְּרִיזִים וְהַר עֵיבָל, וּמַכְנִיס אֹהֶל מוֹעֵד שֶׁבַּמִּדְבָּר.

**William Davidson Edition - English:**
**Rabbi Shimon excludes Mount Gerizim and Mount Ebal** from this list because only some of the mitzvot were mentioned there, **and he includes** instead the covenant at **the Tent of Meeting in the desert.**


###### Sotah 37b:3
[Sotah 37b:3](https://torahapp.org/share/book/Sotah/r/37b:3)

וּבִפְלוּגְתָּא דְּהָנֵי תַּנָּאֵי דְּתַנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: כְּלָלוֹת נֶאֶמְרוּ בְּסִינַי וּפְרָטוֹת בְּאֹהֶל מוֹעֵד. רַבִּי עֲקִיבָא אוֹמֵר: כְּלָלוֹת וּפְרָטוֹת נֶאֶמְרוּ בְּסִינַי, וְנִשְׁנוּ בְּאֹהֶל מוֹעֵד, וְנִשְׁתַּלְּשׁוּ בְּעַרְבוֹת מוֹאָב.

**William Davidson Edition - English:**
The Gemara explains: **And** it is **in the dispute** between **these *tanna’im*** that they disagree, **as it is taught** in a *baraita* (*Tosefta* 8:11): **Rabbi Yishmael says: General statements were said at Sinai,** i.e., Moses received general mitzvot at Sinai, including the Ten Commandments. **And** the **details** of the mitzvot were explained to Moses at a later time **in the Tent of Meeting. Rabbi Akiva says:** Both **general statements and** the **details** of mitzvot **were said at Sinai, and** later **repeated in the Tent of Meeting, and** reiterated **a third time** by Moses to the Jewish people **in the plains of Moab.** Rabbi Shimon holds in accordance with his teacher, Rabbi Akiva, and counts Mount Sinai and the Tent of Meeting as two distinct places where all of the mitzvot were given.


###### Sotah 37b:4
[Sotah 37b:4](https://torahapp.org/share/book/Sotah/r/37b:4)

וְאֵין לָךְ כׇּל דְּבַר מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת.

**William Davidson Edition - English:**
The *baraita* concludes: **And there is no mitzva written in the Torah for which forty-eight covenants were not established.**


###### Sotah 37b:5
[Sotah 37b:5](https://torahapp.org/share/book/Sotah/r/37b:5)

רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשּׁוּם רַבִּי שִׁמְעוֹן: אֵין לְךָ מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת שֶׁל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים.

**William Davidson Edition - English:**
**Rabbi Shimon ben Yehuda Ish Kefar Akko said in the name of Rabbi Shimon: There is no mitzva written in the Torah for which forty-eight covenants were not established 603,550 times,** corresponding to the population of the Jewish people in the desert. This is because each member of the Jewish people received the covenant both for himself and as a guarantor for the rest of the Jewish people.


###### Sotah 37b:6
[Sotah 37b:6](https://torahapp.org/share/book/Sotah/r/37b:6)

אָמַר רַבִּי: לְדִבְרֵי רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ שֶׁאָמַר מִשּׁוּם רַבִּי שִׁמְעוֹן, אֵין לְךָ כׇּל מִצְוָה וּמִצְוָה שֶׁבַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת שֶׁל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים. נִמְצָא לְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says: According to the statement of Rabbi Shimon ben Yehuda Ish Kefar Akko, who spoke in the name of Rabbi Shimon, there is no mitzva in the Torah for which forty-eight covenants were not established 603,550 times; it follows** that **for every one of the Jewish people** there were **603,550** covenants.


###### Sotah 37b:7
[Sotah 37b:7](https://torahapp.org/share/book/Sotah/r/37b:7)

מַאי בֵּינַיְיהוּ? אָמַר רַב מְשַׁרְשְׁיָא: עָרְבָא וְעָרְבָא דְעָרְבָא אִיכָּא בֵּינַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the difference **between** the statements of Rabbi Shimon ben Yehuda Ish Kefar Akko and Rabbi Yehuda HaNasi? What does the statement of Rabbi Yehuda HaNasi add? **Rav Mesharshiyya said:** The matter of **a guarantor and a guarantor for a guarantor** is the difference **between them.** According to Rabbi Yehuda HaNasi, every Jew is not only rendered a guarantor for every other Jew, but he is also rendered a guarantor for every other Jew’s responsibility as a guarantor. Therefore, according to his calculation, the number of covenants is multiplied again by 603,550.


###### Sotah 37b:8
[Sotah 37b:8](https://torahapp.org/share/book/Sotah/r/37b:8)

דָּרֵשׁ רַבִּי יְהוּדָה בֶּן נַחְמָנִי מְתוּרְגְּמָנֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל הַפָּרָשָׁה כּוּלָּהּ לֹא נֶאֶמְרָה אֶלָּא בְּנוֹאֵף וְנוֹאֶפֶת,

**William Davidson Edition - English:**
§ **Rabbi Yehuda ben Naḥmani, the disseminator of Rabbi Shimon ben Lakish, taught: The entire passage** of the blessings and curses **is stated only** in reference **to an adulterer and adulteress.**


###### Sotah 37b:9
[Sotah 37b:9](https://torahapp.org/share/book/Sotah/r/37b:9)

״אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה וְגוֹ׳״, בְּ״אָרוּר״ סַגִּי לֵיהּ? אֶלָּא: זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד בֵּן, וְהָלַךְ לְבֵין אוּמּוֹת הָעוֹלָם וְעָבַד עֲבוֹדָה זָרָה. אֲרוּרִין אָבִיו וְאִמּוֹ שֶׁל זֶה שֶׁכָּךְ גָּרְמוּ לוֹ.

**William Davidson Edition - English:**
This is proved from the verse: **“Cursed is the man who makes a graven or molten image”** (Deuteronomy 27:15). **Is a curse a sufficient** consequence **for** the actions of an idol worshipper? He has rebelled against the fundamental tenet of the Torah. **Rather, this** is referring to **one who engaged in sexual intercourse with a forbidden relative and bore** her a *mamzer* **son. And** the son, who is not allowed to marry a Jew of unflawed lineage, **went** to live **among the** other **nations of the world and engaged in idol worship. His father and mother are cursed for causing him** to worship idols. Likewise, the rest of the curses refer to sins that are the result of adultery.


###### Sotah 37b:10
[Sotah 37b:10](https://torahapp.org/share/book/Sotah/r/37b:10)

תָּנוּ רַבָּנַן: ״וְנָתַתָּ אֶת הַבְּרָכָה עַל הַר גְּרִזִים וְאֶת הַקְּלָלָה וְגוֹ׳״, מָה תַּלְמוּד לוֹמַר? אִם לְלַמֵּד שֶׁתְּהֵא בְּרָכָה עַל הַר גְּרִזִים וּקְלָלָה עַל הַר עֵיבָל, הֲרֵי כְּבָר נֶאֱמַר ״אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם עַל הַר גְּרִזִים״, וּכְתִיב ״וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה בְּהַר עֵיבָל״! אֶלָּא לְהַקְדִּים בְּרָכָה לִקְלָלָה.

**William Davidson Edition - English:**
**The Sages taught: “And you shall give the blessing on Mount Gerizim and the curse** on Mount Ebal” (Deuteronomy 11:29). **Why** must **the verse state** this? **If** it is **to teach that the blessing must be** given **on Mount Gerizim and the curse on Mount Ebal, it is already stated: “These shall stand on Mount Gerizim to bless the people”** (Deuteronomy 27:12), **and it is written: “And these shall stand on Mount Ebal for the curse”** (Deuteronomy 27:13). **Rather,** the verse teaches that the proclamation of the **blessing must precede** the **curse.**


###### Sotah 37b:11
[Sotah 37b:11](https://torahapp.org/share/book/Sotah/r/37b:11)

יָכוֹל יִהְיוּ כׇּל הַבְּרָכוֹת קוֹדְמוֹת לַקְּלָלוֹת, תַּלְמוּד לוֹמַר: ״בְּרָכָה״ וּ״קְלָלָה״ — בְּרָכָה אַחַת קוֹדֶמֶת לִקְלָלָה, וְאֵין כׇּל הַבְּרָכוֹת קוֹדְמוֹת לַקְּלָלוֹת.

**William Davidson Edition - English:**
One **might** have thought that **all of the blessings** should **precede the curses.** Therefore, **the verse states “blessing” and “curse”** in the singular, to teach that **one blessing precedes** each **curse, but all of the blessings do not precede the curses.** The blessings and curses were recited alternately, first one blessing and then one curse.


###### Sotah 37b:12
[Sotah 37b:12](https://torahapp.org/share/book/Sotah/r/37b:12)

וּלְהַקִּישׁ בְּרָכָה לִקְלָלָה, לוֹמַר לָךְ: מָה קְלָלָה בִּלְוִיִּם, אַף בְּרָכָה בִּלְוִיִּם. וּמָה קְלָלָה בְּקוֹל רָם, אַף בְּרָכָה בְּקוֹל רָם. וּמָה קְלָלָה בִּלְשׁוֹן הַקּוֹדֶשׁ, אַף בְּרָכָה בִּלְשׁוֹן הַקּוֹדֶשׁ. וּמָה קְלָלָה בִּכְלָל וּפְרָט, אַף בְּרָכָה בִּכְלָל וּפְרָט. וּמָה קְלָלָה — אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִים ״אָמֵן״, אַף בְּרָכָה — אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִים ״אָמֵן״.

**William Davidson Edition - English:**
**And** furthermore, the verse comes **to juxtapose** the **blessing with** the **curse, to say to you** that **just as** the **curse** is recited **by** the **Levites, so too,** the **blessing** is uttered **by** the **Levites; and just as** the **curse** is proclaimed **loudly, so too,** the **blessing** is proclaimed **loudly; and just as** the **curse** is proclaimed **in the sacred tongue,** Hebrew, **so too,** the **blessing** is proclaimed **in the sacred tongue; and just as** the **curse** is proclaimed both **in general and in detail, so too,** the **blessing is** proclaimed **in general and in detail. And just as** after the **curse** is uttered, **both** groups of people on each mountain **respond and say amen, so too,** after the **blessing** is uttered, **both** groups **respond and say amen.**


###### Sotah 37b:13
[Sotah 37b:13](https://torahapp.org/share/book/Sotah/r/37b:13)

**מַתְנִי׳** בִּרְכַּת כֹּהֲנִים כֵּיצַד? בַּמְּדִינָה אוֹמֵר אוֹתָהּ שָׁלֹשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אַחַת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם

**William Davidson Edition - English:**
**MISHNA:** **How** is **the Priestly Benediction** recited? **In the country,** i.e., outside the Temple, the priest **recites** the verses as **three blessings,** pausing between each verse while the people respond amen. **And in the Temple,** the priests recite all three verses as **one blessing,** after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. **In the Temple,** the priest **utters the name** of God