## Sotah Daf 43a

###### Sotah 43a:1
[Sotah 43a:1](https://torahapp.org/share/book/Sotah/r/43a:1)

מוּנָּחִין בָּאָרוֹן. וְכֵן הוּא אוֹמֵר: ״וַיִּשְׁלַח אֹתָם מֹשֶׁה אֶלֶף לַמַּטֶּה לַצָּבָא אֹתָם וְאֶת פִּינְחָס״. ״אֹתָם״ — אֵלּוּ סַנְהֶדְרִין, ״פִּינְחָס״ — זֶה מְשׁוּחַ מִלְחָמָה, ״וּכְלֵי הַקֹּדֶשׁ״ — זֶה אָרוֹן וְלוּחוֹת שֶׁבּוֹ, ״וַחֲצֹצְרוֹת הַתְּרוּעָה״ — אֵלּוּ הַשּׁוֹפָרוֹת.

**William Davidson Edition - English:**
were **resting in the Ark. And similarly, it says** in the verse with regard to the war against Midian: **“And Moses sent them, a thousand of every tribe, to the war, them and Pinehas** the son of Elazar the priest, to the war, with the holy vessels and the trumpets for the alarm in his hand” (Numbers 31:6). The verse is interpreted as follows: **“Them”; these** are **the Sanhedrin. “Pinehas”; he** was the priest **anointed for war. “And the holy vessels”; this** is **the Ark and the tablets that** were **within it. “And the trumpets for the alarm”; these** are **the *shofarot*.**


###### Sotah 43a:2
[Sotah 43a:2](https://torahapp.org/share/book/Sotah/r/43a:2)

תָּנָא: לֹא לְחִנָּם הָלַךְ פִּינְחָס לַמִּלְחָמָה, אֶלָּא לִיפָּרַע דִּין אֲבִי אִמּוֹ, שֶׁנֶּאֱמַר: ״וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם וְגוֹ׳״. לְמֵימְרָא דְּפִינְחָס מִיּוֹסֵף אָתֵי? וְהָא כְּתִיב: ״וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה״. מַאי לָאו, דְּאָתֵי מִיִּתְרוֹ שֶׁפִּיטֵּם עֲגָלִים לַעֲבוֹדָה זָרָה? לָא, מִיּוֹסֵף שֶׁפִּיטְפֵּט בְּיִצְרוֹ.

**William Davidson Edition - English:**
A *tanna* **taught:** It was **not for nothing** that specifically **Pinehas went to war** with Midian; **rather,** it was **to exact** the rightful **judgment of his mother’s father,** Joseph, **as it is stated: “And the Midianites sold him into Egypt** to Potiphar, an officer of Pharaoh’s” (Genesis 37:36). The Gemara asks: **Is this to say that Pinehas came,** on his mother’s side, **from** the family of **Joseph? But it is written: “And Elazar, Aaron’s son, took himself a wife from the daughters of Putiel;** and she bore him Pinehas” (Exodus 6:25). **What, is it not that** Pinehas **came from** the family of **Yitro, who** was also called Putiel because he **fattened [*pittem*] calves for idol worship?** They answer: **No;** he was descended **from Joseph, who mocked [*pitpet*] his desire** by resisting the advances of Potiphar’s wife.


###### Sotah 43a:3
[Sotah 43a:3](https://torahapp.org/share/book/Sotah/r/43a:3)

וַהֲלֹא שְׁבָטִים מְבַזִּין אוֹתוֹ: רְאִיתֶם בֶּן פּוּטִי זֶה, בֵּן שֶׁפִּיטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲבוֹדָה זָרָה, יַהֲרוֹג נָשִׂיא מִיִּשְׂרָאֵל! אֶלָּא: אִי אֲבוּהּ דְּאִימֵּיהּ מִיּוֹסֵף — אִימֵּיהּ דְּאִימֵּיהּ מִיִּתְרוֹ, וְאִי אִימֵּיהּ דְּאִימֵּיהּ מִיּוֹסֵף — אֲבוּהּ דְּאִימֵּיהּ מִיִּתְרוֹ. דַּיְקָא נָמֵי, דִּכְתִיב: ״מִבְּנוֹת פּוּטִיאֵל״, תְּרֵי מַשְׁמַע. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara asks: **But is it not** the case that, according to an oral tradition, **the tribes** were **denigrating** Pinehas after he killed Zimri, saying: Did **you see this son of Puti, the son whose mother’s father fattened cows for idol worship?** Should this man **kill a prince of Israel?** Evidently, his grandfather Puti was Yitro, not Joseph. The Gemara answers: **Rather,** Pinehas was descended from both Joseph and Yitro. **If his mother’s father** descended **from Joseph, his mother’s mother** descended **from Yitro. And if his mother’s mother** descended **from Joseph, his mother’s father** descended **from Yitro.** The Gemara confirms this resolution: The language **is also precise, as it is written:** Elazar took a wife **“from the daughters of Putiel,”** which **implies** that she came from **two** daughters of men named Putiel. The Gemara concludes: You may **learn from** the verse that this is so.


###### Sotah 43a:4
[Sotah 43a:4](https://torahapp.org/share/book/Sotah/r/43a:4)

**מַתְנִי׳** ״וְדִבְּרוּ הַשֹּׁטְרִים אֶל הָעָם לֵאמֹר מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְגוֹ׳״. אֶחָד הַבּוֹנֶה בֵּית הַתֶּבֶן, בֵּית הַבָּקָר, בֵּית הָעֵצִים, בֵּית הָאוֹצָרוֹת. אֶחָד הַבּוֹנֶה, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה.

**William Davidson Edition - English:**
**MISHNA:** The mishna continues its discussion of the speech given before battle. **“And the officers shall speak to the people, saying: What man is there that has built a new house, and has not dedicated it? Let him go and return to his house,** lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). He is sent home if he is **one who builds a storehouse for straw, a barn for cattle, a shed for wood,** or **a warehouse.** Similarly, it applies if he is **one who builds, or** if he is **one who purchases, or** if he is **one who inherits, or** if he is **one to whom** it **is given** as **a gift.** In all these instances, the man returns from the war encampment.


###### Sotah 43a:5
[Sotah 43a:5](https://torahapp.org/share/book/Sotah/r/43a:5)

״וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ וְגוֹ׳״ — אֶחָד הַנּוֹטֵעַ כֶּרֶם, וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל, וַאֲפִילּוּ מֵחֲמֵשֶׁת הַמִּינִין. אֶחָד הַנּוֹטֵעַ, וְאֶחָד הַמַּבְרִיךְ וְאֶחָד הַמַּרְכִּיב, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה.

**William Davidson Edition - English:**
The next verse states: **“And what man is there that has planted a vineyard, and has not used the fruit** thereof? Let him go and return unto his house, lest he die in the battle and another man use the fruit thereof” (Deuteronomy 20:6). He is sent home if he is **one who plants** a whole **vineyard** of many vines, **or** if he is **one who plants** as few as **five fruit trees** of another variety, **and even** if these five are **from the five species.** The produce need not be all of one species. The same applies if he is **one who plants, or** if he is **one who layers** the vine, bending a branch into the ground so that it may take root and grow as a new vine, **or** if he is **one who grafts** different trees onto one another. **And** it applies if he is **one who purchases** a vineyard, **or** if he is **one who inherits** a vineyard, **or** if he is **one to whom** the vineyard **is given** as **a gift.**


###### Sotah 43a:6
[Sotah 43a:6](https://torahapp.org/share/book/Sotah/r/43a:6)

״וּמִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְגוֹ׳״, אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, וְאֶחָד הַמְאָרֵס אֶת הָאַלְמָנָה. אֲפִילּוּ שׁוֹמֶרֶת יָבָם, וַאֲפִילּוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה — חוֹזֵר וּבָא לוֹ. כׇּל אֵלּוּ וָאֵלּוּ שׁוֹמְעִין דִּבְרֵי כֹּהֵן מַעַרְכֵי מִלְחָמָה, וְחוֹזְרִין. וּמְסַפְּקִין מַיִם וּמָזוֹן, וּמְתַקְּנִין אֶת הַדְּרָכִים.

**William Davidson Edition - English:**
The next verse states: **“And what man is there that has betrothed a wife,** and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her” (Deuteronomy 20:7). He is sent home if he is **one who betroths a virgin, or** if he is **one who betroths a widow.** This applies **even** if his *yevama*, his late brother’s wife, is a **widow waiting for** him as **her *yavam*** to perform levirate marriage; **and even** if **he heard that his brother died in the war** and the widow begins to wait for him only then, **he returns and goes** home. **Each of these** men, although they are exempt, still **hear the address of the priest** and **the regulations of war** at the local camp, **and** thereafter **they return** to their respective homes. However, they still support the war effort, **and** they **provide water and food** for the soldiers **and repair the roads.**


###### Sotah 43a:7
[Sotah 43a:7](https://torahapp.org/share/book/Sotah/r/43a:7)

וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין: הַבּוֹנֶה בֵּית שַׁעַר, אַכְסַדְרָה וּמִרְפֶּסֶת, הַנּוֹטֵעַ אַרְבָּעָ[ה] אִילָנֵי מַאֲכָל וַחֲמִשָּׁה אִילָנֵי סְרָק, הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין — לֹא הָיָה חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר: אַף הַבּוֹנֶה בַּיִת עַל מְכוֹנוֹ — לֹא הָיָה חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הַבּוֹנֶה בֵּית לְבֵינִים בַּשָּׁרוֹן — לֹא הָיָה חוֹזֵר.

**William Davidson Edition - English:**
**And these** are the men **who do not return** to their homes: **One who builds a gateway,** or **an enclosed veranda [*akhsadra*], or a balcony;** or **one who plants** no more than **four fruit trees or** even **five** or more **non-fruit bearing trees;** or **one who remarries his divorced** wife. Nor is there an exemption for one who has betrothed a woman whom he is not permitted to marry: With regard to **a widow** betrothed **to a High Priest** (see Leviticus 21:7); **a divorcée or a *yevama* who performed *ḥalitza* [*ḥalutza*],** in lieu of entering into a levirate marriage, betrothed **to a common priest** (see Leviticus 21:13–15); **a *mamzeret* or a Gibeonite woman** betrothed **to an Israelite;** or **an Israelite woman** betrothed **to a *mamzer* or a Gibeonite** (see Deuteronomy 23:3); such a man **does not return** to his home. **Rabbi Yehuda says: Even one who rebuilds a house** as it stood originally **would not return. Rabbi Eliezer says: Even one who builds a** new **brick house in the Sharon would not return** because these houses are not stable and are expected to collapse periodically.


###### Sotah 43a:8
[Sotah 43a:8](https://torahapp.org/share/book/Sotah/r/43a:8)

אֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן: בָּנָה בַּיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר: ״נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת״. ״לְבֵיתוֹ״ — זֶה בֵּיתוֹ, ״יִהְיֶה״ — זֶה כַּרְמוֹ, ״וְשִׂמַּח אֶת אִשְׁתּוֹ״ — זוֹ אִשְׁתּוֹ, ״אֲשֶׁר לָקָח״ — לְהָבִיא אֶת יְבִמְתּוֹ. אֵין מַסְפִּיקִין לָהֶם מַיִם וּמָזוֹן, וְאֵין מְתַקְּנִין אֶת הַדְּרָכִים.

**William Davidson Edition - English:**
**These** are the men **who do not** even **move from their places** because they do not even report to the camp: One who **built a house and dedicated it** within the year; one who **planted a vineyard and used its fruit** for less than a year; one **who marries his betrothed** and **one who marries his *yevama*,** his brother’s widow who must enter into a levirate marriage or perform *ḥalitza*, **as it is stated:** “When a man takes a new wife, he shall not go out with the army…**he shall be free for his house one year,** and shall cheer his wife whom he has taken” (Deuteronomy 24:5). The mishna interprets the verse as follows: **“For his house”; this** means **his house** that he built. **“He shall be”; this** term includes **his vineyard. “And shall cheer his wife”; this is his wife. “Whom he has taken”;** this phrase comes **to include his *yevama*,** who is considered his wife with respect to this *halakha* although he has not yet married her. Those who are exempt for these reasons **do not** even **provide water and food** to the soldiers, **and** they **do not repair the roads.**


###### Sotah 43a:9
[Sotah 43a:9](https://torahapp.org/share/book/Sotah/r/43a:9)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״וְדִבְּרוּ הַשֹּׁטְרִים״, יָכוֹל דְּבָרִים שֶׁל עַצְמָן? כְּשֶׁהוּא אוֹמֵר ״וְיָסְפוּ הַשֹּׁטְרִים״ — הֲרֵי דְּבָרִים שֶׁל עַצְמָן אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״וְדִבְּרוּ הַשֹּׁטְרִים״ — בְּדִבְרֵי מְשׁוּחַ מִלְחָמָה הַכָּתוּב מְדַבֵּר. הָא כֵּיצַד? — כֹּהֵן מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught: “And the officers shall speak…**What man is there that has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). One **might** have thought that they say **their own words** and that the priest does not issue these proclamations. However, **when it says: “And the officers shall** speak **further”** (Deuteronomy 20:8), **their own words are mentioned** only in this latter verse. Evidently, then, the priest is the speaker in the earlier verse. **How** then **do I realize** the meaning of: **“And the officers shall speak”** in the first verse? **The verse is speaking of the words of the** priest **anointed for war. How so? The priest speaks** in an undertone, **and an officer calls out** the priest’s words so that they are audible to the assembled.


###### Sotah 43a:10
[Sotah 43a:10](https://torahapp.org/share/book/Sotah/r/43a:10)

תָּנֵי חֲדָא: כֹּהֵן מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ, וְתַנְיָא אִידַּךְ: כֹּהֵן מְדַבֵּר וְכֹהֵן מַשְׁמִיעַ, וְתַנְיָא אִידַּךְ: שׁוֹטֵר מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ. אָמַר אַבָּיֵי: הָא כֵּיצַד? מִ״וְּנִגַּשׁ״ וְעַד ״וְדִבְּרוּ״ — כֹּהֵן מְדַבֵּר וְכֹהֵן מַשְׁמִיעַ, מִ״וְּדִבְּרוּ״ עַד ״וְיָסְפוּ״ — כֹּהֵן מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ, מִ״וְּיָסְפוּ״ וְאֵילָךְ — שׁוֹטֵר מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ.

**William Davidson Edition - English:**
**It is taught** in **one** *baraita*: **A priest speaks, and an officer calls out** his words; **and it is taught** in **another** *baraita*: **A priest speaks and a priest calls out. And it is taught** in yet **another** *baraita*: **An officer speaks and an officer calls out. Abaye said: How** can **these** texts be reconciled? **From** the words: **“That** the priest **shall approach”** (Deuteronomy 20:2), **until** the words: **“And** the officers **shall speak”** (Deuteronomy 20:5), which consist of words of encouragement and inspiration, **a priest speaks and** another **priest calls out. From** the words **“and** the officers **shall speak” until** the words: **“And** the officers **shall** speak **further”** (Deuteronomy 20:8), which list various people who are to return home from the battle front because of happy occasions, **a priest speaks and an officer calls out. From** the words **“and** the officers **shall** speak **further” and on,** which address those who are fearful and fainthearted, **an officer speaks and** another **officer calls out.**


###### Sotah 43a:11
[Sotah 43a:11](https://torahapp.org/share/book/Sotah/r/43a:11)

״מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ כּוּ׳״. תָּנוּ רַבָּנַן: ״אֲשֶׁר בָּנָה״, אֵין לִי אֶלָּא אֲשֶׁר בָּנָה. לָקַח וְיָרַשׁ וְנִיתַּן לוֹ בְּמַתָּנָה מִנַּיִן — תַּלְמוּד לוֹמַר: ״מִי הָאִישׁ אֲשֶׁר בָּנָה״.

**William Davidson Edition - English:**
§ The mishna teaches that the officers announce: **“What man is there that has built a new house,** and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). **The Sages taught:** From the phrase **“That has built,” I have** derived **only** that this applies to one **who has** literally **built** a house. **From where** do I derive that it includes one who **purchased, or inherited, or has been given** a house **as a gift? The verse states** broadly: **“What man is there that has built.”** By not merely stating: One that has built, but using the expanded “what man is there that has built,” the verse includes any of these circumstances.


###### Sotah 43a:12
[Sotah 43a:12](https://torahapp.org/share/book/Sotah/r/43a:12)

״בַּיִת״, אֵין לִי אֶלָּא בַּיִת. מִנַּיִן לְרַבּוֹת בֵּית הַתֶּבֶן, וּבֵית הַבָּקָר, וּבֵית הָעֵצִים, וּבֵית הָאוֹצָרוֹת — תַּלְמוּד לוֹמַר: ״אֲשֶׁר בָּנָה״, מִכׇּל מָקוֹם. יָכוֹל שֶׁאֲנִי מְרַבֶּה אַף הַבּוֹנֶה בֵּית שַׁעַר אַכְסַדְרָה וּמִרְפֶּסֶת, תַּלְמוּד לוֹמַר: ״בַּיִת״, מָה בַּיִת הָרָאוּי לְדִירָה — אַף כֹּל הָרָאוּי לְדִירָה.

**William Davidson Edition - English:**
From the term **“a house” I have** derived **only a house** in which people live. **From where** is it derived that the exemption is understood **to** also **include** one who builds **a storehouse for straw, a barn for cattle, a shed for wood, or a warehouse? The verse states: “That has built,”** which includes whatever one built, **in any case.** One **might** have thought that **I** should **include even one who builds a gateway,** or **an enclosed veranda, or a balcony;** however, **the verse states: “A house,”** which teaches that **just as a house** is, by definition, a structure that is **fit for living, so too,** this *halakha* applies to **every** structure that is potentially **fit for living,** although in practice it may be used for another purpose.


###### Sotah 43a:13
[Sotah 43a:13](https://torahapp.org/share/book/Sotah/r/43a:13)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: ״בַּיִת״ כְּמַשְׁמָעוֹ. ״לֹא חָנַךְ״, ״וְלֹא חֲנָכוֹ״ — פְּרָט לְגַזְלָן. לֵימָא דְּלָא כְּרַבִּי יוֹסֵי הַגְּלִילִי, דְּאִי רַבִּי יוֹסֵי הַגְּלִילִי הָא אָמַר: ״וְרַךְ הַלֵּבָב״, זֶה הַמִּתְיָירֵא

**William Davidson Edition - English:**
**Rabbi Eliezer ben Ya’akov says:** The word **“house”** is to be understood to mean, **as it indicates,** a building meant for human residence. With regard to the house for which a man may be sent back from the camp, since the verse does not state merely: **“And has not dedicated,”** but rather: **“And has not dedicated it,”** specifying the particular house to which the man is connected, the verse therefore **excludes a robber** who does not own his house. The Gemara asks: **Shall we say** that this opinion is **not in accordance with** the opinion of **Rabbi Yosei HaGelili? As, if** it were in accordance with the opinion of **Rabbi Yosei HaGelili, didn’t he say:** When the verse singles out the “fearful **and fainthearted”** (Deuteronomy 20:8), **this** is referring to **one who is afraid**