## Sotah Daf 42b ###### Sotah 42b:1 [Sotah 42b:1](https://torahapp.org/share/book/Sotah/r/42b:1) שִׁמְעוּ דִּבְרֵי מַעַרְכֵי הַמִּלְחָמָה, וְחִזְרוּ. בַּמִּלְחָמָה מָה הוּא אוֹמֵר: ״אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְאַל תַּעַרְצוּ״. כְּנֶגֶד אַרְבָּעָה דְּבָרִים שֶׁאוּמּוֹת הָעוֹלָם עוֹשִׂין: מְגִיפִין, וּמְרִיעִין, צוֹוְחִין, וְרוֹמְסִין. **William Davidson Edition - English:** **Hear my words, the regulations of war,** and consider who is fit to participate in the battle. **And return** home, all of you who are exempt from combat. **What does he say on the battlefield? “Let not your heart faint; fear not, nor be alarmed, and do not be terrified of them”** (Deuteronomy 20:3). These four cautions **correspond** to **four actions done by the nations of the world:** They **clash** their weapons, **and** they **blast** horns, they **shout, and** they **trample** heavily with their horses to frighten their adversaries. ###### Sotah 42b:2 [Sotah 42b:2](https://torahapp.org/share/book/Sotah/r/42b:2) פְּלִשְׁתִּים בָּאוּ בְּנִצְחוֹנוֹ שֶׁל גׇּלְיָת כּוּ׳. גׇּלְיָת, אָמַר רַבִּי יוֹחָנָן: שֶׁעָמַד בְּגִילּוּי פָּנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״בְּרוּ לָכֶם אִישׁ וְיֵרֵד אֵלָי״, וְאֵין ״אִישׁ״ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״ה׳ אִישׁ מִלְחָמָה״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הֲרֵינִי מַפִּילוֹ עַל יַד בֶּן אִישׁ, שֶׁנֶּאֱמַר: ״וְדָוִד בֶּן אִישׁ אֶפְרָתִי הַזֶּה״. **William Davidson Edition - English:** The mishna recorded the particulars of the priest’s address: **The Philistines came championed by Goliath.** The Gemara describes the battle between David and Goliath. What is implied by the name **Goliath? Rabbi Yoḥanan says:** The verse indicates **that he stood before the Holy One, Blessed be He, with brazenness [*gilui panim*], as it is stated: “Choose yourselves a man [*ish*], and let him come down to me”** (I Samuel 17:8), and **man [*ish*]** is referring to **none other** than **the Holy One, Blessed be He, as it is stated: “The Lord is a man [*ish*] of war”** (Exodus 15:3). **The Holy One, Blessed be He, said: I will hereby fell him by the son of a man [*ben ish*], as it is stated: “Now David was the son of that man [*ben ish*] of Ephrath”** (I Samuel 17:12). ###### Sotah 42b:3 [Sotah 42b:3](https://torahapp.org/share/book/Sotah/r/42b:3) אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי מֵאִיר: בִּשְׁלֹשָׁה מְקוֹמוֹת לְכָדוֹ פִּיו לְאוֹתוֹ רָשָׁע. אֶחָד: ״בְּרוּ לָכֶם אִישׁ וְיֵרֵד אֵלָי״, וְאִידַּךְ: ״אִם יוּכַל לְהִלָּחֵם אִתִּי וְהִכָּנִי וְגוֹ׳״. וְאִידַּךְ, דְּקָאָמַר לֵיהּ לְדָוִד: ״הֲכֶלֶב אָנֹכִי כִּי אַתָּה בָא אֵלַי בַּמַּקְלוֹת״. דָּוִד נָמֵי אֲמַר לֵיהּ ״אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן״! הֲדַר אֲמַר לֵיהּ: ״וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם ה׳ צְבָאוֹת אֱלֹהֵי (יִשְׂרָאֵל) מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ״. **William Davidson Edition - English:** **Rabbi Yoḥanan said in the name of Rabbi Meir: In three instances, his** own **mouth ensnared that wicked one** and unwittingly foretold his own downfall. **One** time he said: **“Choose yourselves a man, and let him come down to me,”** describing himself at the bottom. **And another** time, he said: **“If he is able to fight with me and kill me** then will we be your servants; but if I prevail against him, and kill him, then shall you be our servants, and serve us” (I Samuel 17:9). There, he supposed that his opponent would defeat him, before supposing that he, Goliath, would be victorious. Finally, **the other** time was **when he said to David** (I Samuel 17:43): **“Am I a dog, that you come to me with staves?”** The Gemara asks: But didn’t David also speak in this manner? **David also said to him: “You come to me with a sword, and with a spear, and with a javelin”** (I Samuel 17:45). The Gemara answers: David **then said to him,** immediately afterward: **“But I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have taunted”** (I Samuel 17:45). ###### Sotah 42b:4 [Sotah 42b:4](https://torahapp.org/share/book/Sotah/r/42b:4) ״וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב״, אָמַר רַבִּי יוֹחָנָן: כְּדֵי לְבַטְּלָן מִקְּרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית. ״וַיִּתְיַצַּב אַרְבָּעִים יוֹם״, אָמַר רַבִּי יוֹחָנָן: כְּנֶגֶד אַרְבָּעִים יוֹם שֶׁנִּתְּנָה בָּהֶן תּוֹרָה. **William Davidson Edition - English:** The verse says: **“And the Philistine drew near morning and evening”** (I Samuel 17:16). **Rabbi Yoḥanan says:** He did this specifically **in order to prevent them from** completing **the recitation of *Shema*** in the required times of **morning and evening. “And** Goliath **presented himself forty days”** (I Samuel 17:16). **Rabbi Yoḥanan says:** These days **correspond** to **the forty days over which the Torah was given,** as he wanted to do away with it. ###### Sotah 42b:5 [Sotah 42b:5](https://torahapp.org/share/book/Sotah/r/42b:5) ״וַיֵּצֵא אִישׁ הַבֵּינַיִם מִמַּחֲנוֹת פְּלִשְׁתִּים וְגוֹ׳״. מַאי ״בֵּינַיִם״? אָמַר רַב: שֶׁמְּבוּנֶּה מִכׇּל מוּם. וּשְׁמוּאֵל אָמַר: בֵּינוֹנִי שֶׁבְּאֶחָיו. דְּבֵי רַבִּי שֵׁילָא אָמַר: שֶׁהוּא עָשׂוּי כְּבִנְיַן. רַבִּי יוֹחָנָן אָמַר: בַּר מְאָה פָּפֵי וַחֲדָא נָאנָאי. **William Davidson Edition - English:** The verse introduces Goliath: **“And a champion [*ish habeinayim*] went out from the camp of the Philistines,** named Goliath” (I Samuel 17:4). The Gemara asks: **What** is indicated by the term ***beinayim*? Rav said:** The word is related to the root *beit*, *nun*, *heh*, meaning build, and means **that he is built [*muvneh*]** perfectly and free **of any blemish. And Shmuel said:** The word is related to the word *bein*, meaning between, and means that he was **the middle [*beinoni*] among his brothers.** A Sage **from the school of Rabbi Sheila said:** The word is related to the root *beit*, *nun*, *heh*, meaning build, and means **that he** was **made** strong **as a building [*binyan*]. Rabbi Yoḥanan said:** The word is related to the word *bein*, meaning between, and means that he was born from among many, as follows: He was **the son of one hundred fathers [*pappi*] and one dog [*nanai*],** as his mother engaged in sexual intercourse with one hundred men and a dog, and he was fathered from among them. ###### Sotah 42b:6 [Sotah 42b:6](https://torahapp.org/share/book/Sotah/r/42b:6) ״וְגׇלְיָת שְׁמוֹ מִגַּת״. תָּנֵי רַב יוֹסֵף: שֶׁהַכֹּל דָּשִׁין אֶת אִמּוֹ כְּגַת. כְּתִיב ״מַעֲרוֹת״, וְקָרֵינַן ״מַעַרְכוֹת״. תָּנֵי רַב יוֹסֵף: שֶׁהַכֹּל הֶעֱרוּ בְּאִמּוֹ. **William Davidson Edition - English:** The verse recounts that he was **“named Goliath, of Gath”** (I Samuel 17:4). **Rav Yosef taught:** This is **because everyone** would **thresh his mother** by cohabiting with her **like** people do in **a winepress [*gat*],** where everyone tramples. **It is written** that Goliath came from **“the caves [*me’arot*]** of the Philistines” (I Samuel 17:23), **but we read,** according to the Masoretic text: He came from among “the **ranks [*ma’arkhot*]** of the Philistines.” What is meant by the written term *me’arot*? **Rav Yosef taught:** The word is related to the word *he’era*, meaning penetrated, and implies **that everyone penetrated [*he’eru*],** i.e., engaged in sexual intercourse **with, his mother.** ###### Sotah 42b:7 [Sotah 42b:7](https://torahapp.org/share/book/Sotah/r/42b:7) כְּתִיב ״הָרָפָה״, וּכְתִיב ״עׇרְפָּה״, רַב וּשְׁמוּאֵל חַד אָמַר: ״הָרָפָה״ שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ ״עׇרְפָּה״ — שֶׁהַכֹּל עוֹרְפִין אוֹתָהּ מֵאַחֲרֶיהָ, וְחַד אָמַר: ״עׇרְפָּה״ שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ ״הָרָפָה״ — שֶׁהַכֹּל דָּשִׁין אוֹתָהּ כְּהָרִיפוֹת, וְכֵן הוּא אוֹמֵר: ״וַתִּקַּח הָאִשָּׁה וְתִפְרֹשׁ הַמָּסָךְ עַל פְּנֵי הַבְּאֵר וַתִּשְׁטַח עָלָיו הָרִפוֹת״. וְאִי בָּעֵית אֵימָא מֵהָכָא: ״אִם תִּכְתּוֹשׁ אֶת הָאֱוִיל בַּמַּכְתֵּשׁ בְּתוֹךְ הָרִיפוֹת בַּעֱלִי״. **William Davidson Edition - English:** **It is written** that Goliath’s mother was: **“Harafa”** (II Samuel 21:16), **and** in another place **it is written: “Orpah”** (Ruth 1:4), and the Gemara will soon explain that this was the same woman. **Rav and Shmuel** engaged in a dispute concerning this matter. **One** of them **said: Her name was Harafa, and why is she called** by the **name Orpah?** It is **because everyone came at her from behind [*orfin*] her,** i.e., sodomized her. **And one** of them **said: Her name was Orpah, and why is she called** by the **name Harafa?** It is **because everyone threshed her like groats [*harifot*],** i.e., engaged in sexual intercourse with her, **and so it says** that this word means groats: **“And the woman took and spread the covering over the well’s mouth, and strewed groats [*harifot*] thereon”** (II Samuel 17:19). **And if you wish,** you can **say from here: “Though you should crush a fool in a mortar with a pestle among groats [*harifot*],** yet will not his foolishness depart from him” (Proverbs 27:22). ###### Sotah 42b:8 [Sotah 42b:8](https://torahapp.org/share/book/Sotah/r/42b:8) ״וְאֶת אַרְבַּעַת אֵלֶּה יֻלְּדוּ לְהָרָפָה בְּגַת וַיִּפְּלוּ בְיַד דָּוִד וּבְיַד עֲבָדָיו״. מַאי נִינְהוּ? אָמַר רַב חִסְדָּא: סַף וּמָדוֹן גׇּלְיָת וְיִשְׁבִּי בְּנוֹב. **William Davidson Edition - English:** The Gemara continues its discussion of the battle of David and Goliath. **“These four were born to Harafa in Gath; and they fell by the hand of David, and by the hand of his servants”** (II Samuel 21:22). The Gemara asks: **What** are the names of the four siblings mentioned here? **Rav Ḥisda said:** They are **Saph, and Madon, Goliath, and Ishbi in Nob** (see II Samuel 21:16–20). ###### Sotah 42b:9 [Sotah 42b:9](https://torahapp.org/share/book/Sotah/r/42b:9) ״וַיִּפְּלוּ בְיַד דָּוִד וּבְיַד עֲבָדָיו״, דִּכְתִיב: ״וַתִּשַּׁק עׇרְפָּה לַחֲמוֹתָהּ וְרוּת דָּבְקָה בָּהּ״. אָמַר רַבִּי יִצְחָק, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יָבוֹאוּ בְּנֵי הַנְּשׁוּקָה, וְיִפְּלוּ בְּיַד בְּנֵי הַדְּבוּקָה. דָּרֵשׁ רָבָא: בִּשְׂכַר אַרְבַּע דְּמָעוֹת שֶׁהוֹרִידָה עׇרְפָּה עַל חֲמוֹתָהּ — זָכְתָה וְיָצְאוּ מִמֶּנָּה אַרְבָּעָה גִּבּוֹרִים, שֶׁנֶּאֱמַר: ״וַתִּשֶּׂנָה קוֹלָן וַתִּבְכֶּינָה עוֹד״, **William Davidson Edition - English:** It says: **“And they fell into the hands of David and his servants.”** Why? It is because of the acts of their forebears, **as it is written: “And Orpah kissed her mother-in-law, and Ruth cleaved to her”** (Ruth 1:14). **Rabbi Yitzḥak says: The Holy One, Blessed be He, said: The children of the one who kissed,** referring to the four giants descended from Orpah, **will come and fall into the hand of the children of the one who cleaved,** referring to David, who was descended from Ruth. **Rava taught: As a reward for the four tears that Orpah shed** in sadness **over her mother-in-law, she merited four mighty warriors descended from her, as it is stated: “And they lifted up their voice and wept again”** (Ruth 1:14). ###### Sotah 42b:10 [Sotah 42b:10](https://torahapp.org/share/book/Sotah/r/42b:10) כְּתִיב: ״חֵץ חֲנִיתוֹ״, וְקָרֵינַן ״עֵץ חֲנִיתוֹ״. אָמַר רַבִּי אֶלְעָזָר: עֲדַיִין לֹא הִגִּיעָנוּ לַחֲצִי שִׁבְחוֹ שֶׁל אוֹתוֹ רָשָׁע. מִכָּאן שֶׁאָסוּר לְסַפֵּר בְּשִׁבְחָן שֶׁל רְשָׁעִים. וְלָא לִפְתַּח בֵּיהּ כְּלָל! לְאוֹדוֹעֵי שְׁבָחֵיהּ דְּדָוִד. **William Davidson Edition - English:** **It is written** about Goliath: “And **the half [*ḥetz*] of his spear** was like a weaver’s beam” (I Samuel 17:7), **and we read,** according to the Masoretic tradition: “And **the shaft [*etz*] of his spear.” Rabbi Elazar says:** The written version of the text demonstrates that **we have not yet reached half [*ḥetzi*] of the praise of that wicked** man. Only half of his spear was as long as a weaver’s beam, but the Masoretic reading offers a less impressive description. It is learned **from here that it is prohibited to relate the praise of wicked people.** The Gemara asks: If so, **then** the verse **should not begin** by praising **him at all.** The Gemara answers: It was necessary in this case in order **to relate the praise of David,** who defeated Goliath. ###### Sotah 42b:11 [Sotah 42b:11](https://torahapp.org/share/book/Sotah/r/42b:11) ״בְּנֵי עַמּוֹן בָּאוּ בְּנִצְחוֹנוֹ שֶׁל שׁוֹבַךְ כּוּ׳״. כְּתִיב ״שׁוֹבַךְ״, וּכְתִיב ״שׁוֹפַךְ״. רַב וּשְׁמוּאֵל, חַד אָמַר: ״שׁוֹפַךְ״ שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ ״שׁוֹבַךְ״ — שֶׁעָשׂוּי כְּשׁוֹבָךְ. וְחַד אָמַר: שׁוֹבַךְ שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ ״שׁוֹפַךְ״ — שֶׁכׇּל הָרוֹאֶה אוֹתוֹ נִשְׁפָּךְ לְפָנָיו כְּקִיתוֹן. **William Davidson Edition - English:** § According to the mishna, the priest would say: **The Ammonites came championed by Shobach** (see II Samuel, chapter 10). In one account, his name **is written: “Shobach”** (II Samuel 10:18), **and** in another place **it is written: “Shophach”** (I Chronicles 19:18). **Rav and Shmuel** engaged in a dispute concerning this matter. **One** of them **said: His name was Shophach, and why is he called** by the **name Shobach?** It is **because he was built like a dovecote [*shovakh*],** as he was exceptionally tall. **And one** of them **said: His name was Shobach, and why is he called** by the **name Shophach?** It is **because anyone who would see him** would become terrified and his courage would be **spilled [*nishpakh*] before him like** water from **a jug.** ###### Sotah 42b:12 [Sotah 42b:12](https://torahapp.org/share/book/Sotah/r/42b:12) ״אַשְׁפָּתוֹ כְּקֶבֶר פָּתוּחַ כֻּלָּם גִּבּוֹרִים״. רַב וּשְׁמוּאֵל, וְאָמְרִי לַהּ רַבִּי אַמֵּי וְרַבִּי אַסִּי, חַד אָמַר: בְּשָׁעָה שֶׁזּוֹרְקִין חֵץ עוֹשִׂין אַשְׁפַּתּוֹת אַשְׁפַּתּוֹת שֶׁל חֲלָלִים, וְשֶׁמָּא תֹּאמַר שֶׁאוּמָּנִין בַּקְּרָב — תַּלְמוּד לוֹמַר: ״כֻּלָּם גִּבּוֹרִים״. וְחַד אָמַר: בְּשָׁעָה שֶׁעוֹשִׂין צוֹרְכֵיהֶן עוֹשִׂין אַשְׁפַּתּוֹת אַשְׁפַּתּוֹת שֶׁל זֶבֶל, וְשֶׁמָּא תֹּאמַר מִפְּנֵי שֶׁחוֹלֵי מֵעַיִים הֵם — תַּלְמוּד לוֹמַר: ״כֻּלָּם גִּבּוֹרִים״. **William Davidson Edition - English:** The Gemara records a dispute concerning the enemy forces of Nebuchadnezzar. The prophet states: **“Their quiver [*ashpato*] is an open sepulcher, they are all mighty men”** (Jeremiah 5:16). **Rav and Shmuel, and some say Rabbi Ami and Rabbi Asi,** engaged in a dispute concerning the implication of the verse. **One** of them **said: When they shoot an arrow, they produce heaps** and **heaps [*ashpatot ashpatot*] of corpses. And lest you say that** they are **skilled in** the arts of **battle** but they are not particularly strong, **the verse states: “They are all mighty men.” And one** of them **said: When they perform their needs,** i.e., relieve themselves, **they produce heaps** and **heaps [*ashpatot ashpatot*] of excrement,** which indicates they eat heartily, like mighty men. **And lest you say it is because they are ill** in their **intestines, the verse states: “They are all mighty men”** and are not ill. ###### Sotah 42b:13 [Sotah 42b:13](https://torahapp.org/share/book/Sotah/r/42b:13) אָמַר רַב מָרִי, שְׁמַע מִינַּהּ: הַאי מַאן דִּנְפִישׁ זִיבְלֵיהּ, חוֹלִי מֵעַיִים הוּא. לְמַאי נָפְקָא מִינַּהּ? לִיטְרַח בְּנַפְשֵׁיהּ. **William Davidson Edition - English:** **Rav Mari said: Learn from** this exchange that if there is **one whose excrement is abundant, he is ill** in his **intestines.** The Gemara asks: **What difference is there** whether or not he is ill in his intestines? The Gemara answers: It is **so that** one who suffers these symptoms **will tend to himself** medically. ###### Sotah 42b:14 [Sotah 42b:14](https://torahapp.org/share/book/Sotah/r/42b:14) ״דְּאָגָה בְלֶב אִישׁ יַשְׁחֶנָּה״, רַבִּי אַמֵּי וְרַבִּי אַסִּי חַד אָמַר: יַשִּׂחֶנָּה מִדַּעְתּוֹ, וְחַד אָמַר: יְשִׂיחֶנָּה לַאֲחֵרִים. **William Davidson Edition - English:** In a similar vein, one is urged to relieve his distress. The verse states: **“If there is a care in the heart of a man, let him bend it [*yashḥena*]”** (Proverbs 12:25). **Rabbi Ami and Rabbi Asi** dispute the verse’s meaning. **One said: He should force it [*yasḥena*] out of his mind.** He should remove his worries from his thoughts. **And one said:** It means **he should tell [*yesiḥena*]** his troubles **to others,** which will relieve his anxiety. ###### Sotah 42b:15 [Sotah 42b:15](https://torahapp.org/share/book/Sotah/r/42b:15) ״וְאַתֶּם אִי אַתֶּם כֵּן כּוּ׳״, וְכׇל כָּךְ לָמָּה? מִפְּנֵי שֶׁהַשֵּׁם וְכׇל כִּינּוּיָו **William Davidson Edition - English:** The mishna recounts the priest’s address: **But you are not like them,** because, as the verse states: “For the Lord your God is He that goes with you, to fight for you against your enemies, to save you” (Deuteronomy 20:4). **And why** does the verse elaborate **so much** in spelling out the nature of God’s attendance in battle? It is **because the** ineffable **name** of God **and all of His appellations** that are written on the tablets