## Sotah Daf 44a

###### Sotah 44a:1
[Sotah 44a:1](https://torahapp.org/share/book/Sotah/r/44a:1)

מֵת תּוֹפֵס אַרְבַּע אַמּוֹת לְטוּמְאָה. וְתַנָּא תּוּנָא: חֲצַר הַקֶּבֶר, הָעוֹמֵד בְּתוֹכָהּ — טָהוֹר, וְהוּא שֶׁיְּהוּ בָּהּ אַרְבַּע אַמּוֹת, דִּבְרֵי בֵּית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים: אַרְבָּעָה טְפָחִים. בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁפִּתְחָהּ מִלְּמַעְלָה, אֲבָל פִּתְחָהּ מִן הַצַּד — דִּבְרֵי הַכֹּל אַרְבַּע אַמּוֹת.

**William Davidson Edition - English:**
**A corpse occupies four cubits with** regard to **impurity,** as the Sages decreed that one becomes impure when he stands within four cubits of a corpse. This measure protects priests and others who are forbidden to contract ritual impurity imparted by a corpse, so that they do not inadvertently become impure. **And the *tanna*** of the mishna **taught** in another mishna as well (*Oholot* 15:8): With regard to **a courtyard** adjacent to **a grave, one who stands within it is ritually pure, provided that there are four cubits** by four cubits **within it.** A courtyard this size constitutes its own space, according to **the statement of Beit Shammai. Beit Hillel say:** A space of **four handbreadths** by four handbreadths is enough. **In what** case **is this statement said?** Four handbreadths suffice **when the entrance** to the courtyard is **from above.** In such a case there is no concern that one will cover the grave with his body, and thereby become ritually impure, when entering the courtyard. **However,** if **its entrance** is **from the side, everyone agrees** the courtyard must be at least **four cubits** by four cubits in size.


###### Sotah 44a:2
[Sotah 44a:2](https://torahapp.org/share/book/Sotah/r/44a:2)

כְּלַפֵּי לְיָיא?! אַדְּרַבָּה: מִן הַצַּד — מִידְּרִיד וְנָפֵיק, מִלְּמַעְלָה — אִי אֶפְשָׁר דְּלָא מַאֲהִיל. אֶלָּא: בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁפִּתְחָהּ מִן הַצַּד, אֲבָל פִּתְחָהּ מִלְּמַעְלָה, אַרְבַּע אַמּוֹת. וְהָנֵי מִילֵּי, חֲצַר הַקֶּבֶר דִּמְסַיְּימָא מְחִיצָתַהּ, אֲבָל מֵת בְּעָלְמָא — תָּפֵיס.

**William Davidson Edition - English:**
The Gemara challenges the preceding resolution: **In which direction [*kelapei layya*]** is there a distinction between the positions of the entrance? **On the contrary,** if one enters **from the side,** he can **slip away** and **exit** without becoming impure. However, if one enters **from above it is impossible that** he will **not overlie the grave** over the course of climbing in and out of the courtyard. **Rather,** it should say: **In what** case **is this statement** of Beit Hillel, according to which four handbreadths by four handbreadths are enough, **said?** It is **when the entrance is from the side. However,** if **the entrance is from above,** then the courtyard must be at least **four cubits** by four cubits according to all opinions. The Gemara further qualifies: **And this statement** applies in **a courtyard** adjacent to **a grave whose partitions** are **delineated, but** if there is **only a corpse** lying about without any enclosures, it certainly **occupies** and affects a surrounding area of four cubits.


###### Sotah 44a:3
[Sotah 44a:3](https://torahapp.org/share/book/Sotah/r/44a:3)

״מִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה כּוּ׳״, תָּנוּ רַבָּנַן: ״אֲשֶׁר אֵרַס״, אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, וְאֶחָד הַמְאָרֵס אֶת הָאַלְמָנָה, וְאֶחָד שׁוֹמֶרֶת יָבָם. וַאֲפִילּוּ חֲמִשָּׁה אַחִין, וּמֵת אֶחָד מֵהֶם בַּמִּלְחָמָה — כּוּלָּן חוֹזְרִין. ״לֹא לָקַח״, ״וְלֹא לְקָחָהּ״ — פְּרָט לְאַלְמָנָה לַכֹּהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין.

**William Davidson Edition - English:**
§ The mishna teaches among the statements that were said before battle: **“What man is there that has betrothed a wife** and has not taken her? Let him go and return to his house” (Deuteronomy 20:7). **The Sages taught: “That has betrothed”** is referring to **one who betroths a virgin, and** to **one who betroths a widow, and** to **one** whose *yevama* is **a widow awaiting her *yavam*,** i.e., this man in the military ranks, to perform levirate marriage. **And even** if there are **five brothers, and one of them dies in the war, they all return** for the widow. In addition, the verse could have singled out one who has **not taken** a wife. When the verse specifies: **“and has not taken her,”** this **excludes** men in forbidden marriages: **A widow** who is betrothed **to a High Priest;** either **a divorcée or a *yevama* who performed *ḥalitza* [*ḥalutza*],** who is betrothed **to a common priest; a *mamzeret* or a Gibeonite woman** who is betrothed **to an Israelite;** or **an Israelite woman** who is betrothed **to a *mamzer* or to a Gibeonite.**


###### Sotah 44a:4
[Sotah 44a:4](https://torahapp.org/share/book/Sotah/r/44a:4)

לֵימָא דְּלָא כְּרַבִּי יוֹסֵי הַגְּלִילִי, דְּאִי רַבִּי יוֹסֵי הַגְּלִילִי, הָא אָמַר ״הַיָּרֵא וְרַךְ הַלֵּבָב״ — זֶה הַמִּתְיָירֵא מֵעֲבֵירוֹת שֶׁבְּיָדוֹ?

**William Davidson Edition - English:**
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, he says:** When the verse singles out **“fearful and fainthearted”** (Deuteronomy 20:8), **this** is referring to **one who is afraid because of sins that he has.** According to this interpretation, one who marries a woman forbidden to him should return home from war because of his guilt, which seems to contradict the opinion mentioned above that such a man does not return from the ranks.


###### Sotah 44a:5
[Sotah 44a:5](https://torahapp.org/share/book/Sotah/r/44a:5)

אֲפִילּוּ תֵּימָא רַבִּי יוֹסֵי הַגְּלִילִי, כִּדְרַבָּה. דְּאָמַר רַבָּה: לְעוֹלָם אֵינוֹ חַיָּיב עַד שֶׁיִּבְעוֹל, מָה טַעַם: ״לֹא יִקָּח״ מִשּׁוּם ״לֹא יְחַלֵּל״ — מִשּׁוּם הָכִי אֵינוֹ לוֹקֶה עַד שֶׁיִּבְעוֹל.

**William Davidson Edition - English:**
The Gemara answers: **Even** if **you say** that the ruling is in accordance with the opinion of **Rabbi Yosei HaGelili,** such a man does not return, **in accordance with** the opinion **of Rabba. As Rabba said:** A man is **never liable** for a forbidden marriage **until he engages in sexual intercourse** with his wife. With regard to the forbidden marriages of a High Priest, the Torah states: “A widow, or a divorcée, or a profaned woman, or a harlot, these he shall not take…And he shall not profane his seed among his people” (Leviticus 21:14–15). **What is the reason** that **“he shall not take”** one of these women as a wife? It is **due to: “He shall not profane** his seed” by engaging in sexual intercourse. **Due to that** reason, **he is not flogged until he engages in sexual intercourse** with a woman who is forbidden to him. Therefore, even according to Rabbi Yosei HaGelili, one who merely betroths a forbidden wife might not return home from the ranks.


###### Sotah 44a:6
[Sotah 44a:6](https://torahapp.org/share/book/Sotah/r/44a:6)

תָּנוּ רַבָּנַן: ״אֲשֶׁר בָּנָה״, ״אֲשֶׁר נָטַע״, ״אֲשֶׁר אֵרַשׂ״, לִימְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ: שֶׁיִּבְנֶה אָדָם בַּיִת, וְיִטַּע כֶּרֶם, וְאַחַר כָּךְ יִשָּׂא אִשָּׁה. וְאַף שְׁלֹמֹה אָמַר בְּחׇכְמָתוֹ: ״הָכֵן בַּחוּץ מְלַאכְתֶּךָ וְעַתְּדָהּ בַּשָּׂדֶה לָךְ אַחַר וּבָנִיתָ בֵיתֶךָ״. ״הָכֵן בַּחוּץ מְלַאכְתֶּךָ״ — זֶה בַּיִת, ״וְעַתְּדָהּ בַּשָּׂדֶה לָךְ״ — זֶה כֶּרֶם, ״אַחַר וּבָנִיתָ בֵיתֶךָ״ — זוֹ אִשָּׁה.

**William Davidson Edition - English:**
§ **The Sages taught** (*Tosefta* 7:20-21): The Torah states: “What man is there **that has built”** (Deuteronomy 20:5), and then **“that has planted”** (Deuteronomy 20:6), and finally **“that has betrothed”** (Deuteronomy 20:7). **The Torah** has **taught** a person **the desired mode of behavior: A person should build a house,** then **plant a vineyard, and afterward marry a woman. And even** King **Solomon said in his wisdom: “Prepare your work outside, and make it fit for yourself in the field; and afterward build your house”** (Proverbs 24:27). The Sages explained: **“Prepare your work outside”; this** is **a house. “And make it fit for yourself in the field”; this** is **a vineyard. “And afterward you shall build your house”; this** is **a wife.**


###### Sotah 44a:7
[Sotah 44a:7](https://torahapp.org/share/book/Sotah/r/44a:7)

דָּבָר אַחֵר: ״הָכֵן בַּחוּץ מְלַאכְתֶּךָ״ — זֶה מִקְרָא, ״וְעַתְּדָהּ בַּשָּׂדֶה לָךְ״ — זֶה מִשְׁנָה, ״אַחַר וּבָנִיתָ בֵיתֶךָ״ — זֶה גְּמָרָא. דָּבָר אַחֵר: ״הָכֵן בַּחוּץ מְלַאכְתֶּךָ״ — זֶה מִקְרָא וּמִשְׁנָה, ״וְעַתְּדָהּ בַּשָּׂדֶה לָךְ״ — זֶה גְּמָרָא, ״אַחַר וּבָנִית בֵיתֶךָ״ — אֵלּוּ מַעֲשִׂים טוֹבִים. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״הָכֵן בַּחוּץ מְלַאכְתֶּךָ״ — זֶה מִקְרָא וּמִשְׁנָה וּגְמָרָא, ״וְעַתְּדָהּ בַּשָּׂדֶה לָךְ״ — אֵלּוּ מַעֲשִׂים טוֹבִים, ״אַחַר וּבָנִיתָ בֵיתֶךָ״ — דְּרוֹשׁ וְקַבֵּל שָׂכָר.

**William Davidson Edition - English:**
**Alternatively,** this verse may be understood as relating to Torah study: **“Prepare your work outside”; this** is the study of **Bible. “And make it fit for yourself in the field”; this** is the study of **Mishna. “Afterward you shall build your house”; this** is the study of **Gemara,** the analysis of and deliberation over the statements of the Sages. **Alternatively: “Prepare your work outside”; this** is the study of **Bible and Mishna. “And make it fit for yourself in the field”; this** is the study of **Gemara. “Afterward you shall build your house”; these** are **good deeds. Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: “Prepare your work outside”; this** is the study of **Bible, and Mishna, and Gemara. “And make it fit for yourself in the field”; these** are **good deeds. “Afterward you shall build your house”; expound** upon new understandings of Torah **and receive reward,** which is possible only after the initial steps.


###### Sotah 44a:8
[Sotah 44a:8](https://torahapp.org/share/book/Sotah/r/44a:8)

וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין: הַבּוֹנֶה בֵּית שַׁעַר כּוּ׳. תָּנָא: אִם הוֹסִיף בּוֹ דִּימוֹס אֶחָד — חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הַבּוֹנֶה בֵּית לְבֵנִים בַּשָּׁרוֹן — לֹא הָיָה חוֹזֵר. תָּנָא: מִפְּנֵי שֶׁמְּחַדְּשִׁין אוֹתוֹ פַּעֲמַיִם בְּשָׁבוּעַ.

**William Davidson Edition - English:**
§ The mishna teaches: **And these** are the men **who do not return** from the ranks: **One who builds a gateway,** or an enclosed veranda, or a balcony…Rabbi Yehuda says: Even one who rebuilds a house as it stood originally would not return. A Sage taught (*Tosefta* 7:18): **If** one **adds one** additional **row of stones [*dimos*] to** the original structure, **he returns** from the ranks. That is enough to render it a new building. The mishna further teaches: **Rabbi Eliezer says: Even one who builds a** new **brick house in the Sharon would not return.** A Sage **taught:** This is **because** the owners **renew it twice in** a period of **seven years,** and it is therefore not considered a permanent structure.


###### Sotah 44a:9
[Sotah 44a:9](https://torahapp.org/share/book/Sotah/r/44a:9)

וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן: בָּנָה בַּיִת חָדָשׁ וַחֲנָכוֹ וְכוּ׳. תָּנוּ רַבָּנַן: ״אִשָּׁה חֲדָשָׁה״ — אֵין לִי אֶלָּא אִשָּׁה חֲדָשָׁה, אַלְמָנָה וּגְרוּשָׁה מִנַּיִן — תַּלְמוּד לוֹמַר: ״אִשָּׁה״ מִכׇּל מָקוֹם. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״אִשָּׁה חֲדָשָׁה״? מִי שֶׁחֲדָשָׁה לוֹ, יָצָא מַחֲזִיר גְּרוּשָׁתוֹ שֶׁאֵין חֲדָשָׁה לוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: **These** are the men **who do not** even **move from their places:** 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*, as it is stated: “When a man takes a new wife, he shall not go out with the army, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he has taken” (Deuteronomy 24:5). With respect to a new husband’s exemption, **the Sages taught** a number of *halakhot* from this verse. From the term: **“A new wife” I have** derived **only** that a man returns only for **a new** virgin **wife. From where** do I derive that it applies to **a widow or a divorcée? The verse states: “A wife,” in any case. If so, what** is the meaning when **the verse states: “A new wife?”** It is referring to **one who is new for him, excluding one who remarries his divorcée, who is not new to him.**


###### Sotah 44a:10
[Sotah 44a:10](https://torahapp.org/share/book/Sotah/r/44a:10)

תָּנוּ רַבָּנַן: ״לֹא יֵצֵא בַּצָּבָא״. יָכוֹל בַּצָּבָא הוּא דְּלֹא יֵצֵא, אֲבָל יַסְפִּיק מַיִם וּמָזוֹן וִיתַקֵּן הַדְּרָכִים — תַּלְמוּד לוֹמַר: ״וְלֹא יַעֲבֹר עָלָיו לְכׇל דָּבָר״. יָכוֹל שֶׁאֲנִי מְרַבֶּה אַף הַבּוֹנֶה בַּיִת וְלֹא חֲנָכוֹ, נָטַע כֶּרֶם וְלֹא חִלְּלוֹ, אֵרַס אִשָּׁה וְלֹא לְקָחָהּ — תַּלְמוּד לוֹמַר: ״עָלָיו״ — עָלָיו אִי אַתָּה מַעֲבִיר, אֲבָל אַתָּה מַעֲבִיר עַל אֲחֵרִים. וּמֵאַחַר דִּכְתַב ״לֹא יַעֲבֹר״, ״לֹא יֵצֵא בַּצָּבָא״ לְמָה לִי? לַעֲבוֹר עָלָיו בִּשְׁנֵי לָאוִין.

**William Davidson Edition - English:**
**The Sages taught** with regard to the verse: **“He shall not go out with the army”** (Deuteronomy 24:5); one **might** have thought it is **with the army that he does not go out, but** he does go to **supply water and food** to the army **and to repair the roads** for them. Therefore, **the verse states: “Neither shall he be charged with any business.”** One **might** have thought **that I include even one who has built a house and has not dedicated it,** or **one who has planted a vineyard and has not used its fruit,** or **one who has betrothed a woman and has not taken her** as his wife? **The verse states:** “Neither shall **he** be charged with any business”; **you do not charge him with any** responsibilities, **but you do charge others.** The Gemara asks: **And since** the Torah **states: “Neither shall he be charged** with any business,” **why do I** need to be taught: **“He shall not go out with the army”?** The Gemara answers: The Torah adds this clause **so that he will violate two prohibitions** if he goes out to war: “He shall not go out with the army,” and: “Neither shall he be charged.”


###### Sotah 44a:11
[Sotah 44a:11](https://torahapp.org/share/book/Sotah/r/44a:11)

**מַתְנִי׳** ״וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וְגוֹ׳״, רַבִּי עֲקִיבָא אוֹמֵר: ״הַיָּרֵא וְרַךְ הַלֵּבָב״ — כְּמַשְׁמָעוֹ, שֶׁאֵינוֹ יָכוֹל לַעֲמוֹד בְּקִשְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״הַיָּרֵא וְרַךְ הַלֵּבָב״ — זֶהוּ הַמִּתְיָירֵא מִן הָעֲבֵירוֹת שֶׁבְּיָדוֹ, לְפִיכָךְ תָּלְתָה לוֹ הַתּוֹרָה אֶת כׇּל אֵלּוּ, שֶׁיַּחְזוֹר בִּגְלָלָן.

**William Davidson Edition - English:**
**MISHNA:** The mishna continues its discussion of the speech given before battle. **“And the officers shall speak further to the people,** and they shall say: What man is there that is fearful and fainthearted? Let him go and return unto his house” (Deuteronomy 20:8). **Rabbi Akiva says: “That is fearful and fainthearted”** is to be understood **as it indicates, that** the man is **unable to stand in the battle ranks and to see a drawn sword** because it will terrify him. **Rabbi Yosei HaGelili says: “That is fearful and fainthearted”; this is one who is afraid because of the sins that he has;** he, too, returns. **Therefore, the Torah provided him** with **all these** additional reasons for exemption from the army so he can ascribe **his leaving to** one of **them.** In this way, the sinner may leave the ranks without having to publicly acknowledge that he is a sinner.


###### Sotah 44a:12
[Sotah 44a:12](https://torahapp.org/share/book/Sotah/r/44a:12)

רַבִּי יוֹסֵי אוֹמֵר: אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין — הֲרֵי הוּא הַיָּרֵא וְרַךְ הַלֵּבָב.

**William Davidson Edition - English:**
**Rabbi Yosei says:** With regard to one who has betrothed a woman forbidden to him, including **a widow** betrothed **to a High Priest; a divorcée or a *yevama* who performed *ḥalitza*** [***ḥalutza***] betrothed **to a common priest; a *mamzeret* or a Gibeonite woman** betrothed **to an Israelite;** or **a daughter of an Israelite** betrothed **to a *mamzer* or a Gibeonite; this** man **is he** whom the verse calls **“fearful and fainthearted.”** He fears that his sin will jeopardize his safety in the war.


###### Sotah 44a:13
[Sotah 44a:13](https://torahapp.org/share/book/Sotah/r/44a:13)

״וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם״. וּבַעֲקֵיבוֹ שֶׁל עָם מַעֲמִידִין זְקִיפִין לִפְנֵיהֶם, וַאֲחֵרִים מֵאֲחוֹרֵיהֶם, וְכַשִּׁילִין שֶׁל בַּרְזֶל בִּידֵיהֶן, וְכׇל הַמְבַקֵּשׁ לַחְזוֹר — הָרְשׁוּת בְּיָדוֹ לְקַפֵּחַ אֶת שׁוֹקָיו.

**William Davidson Edition - English:**
The mishna continues its discussion. The verse states: **“And it shall be, when the officers conclude speaking to the people, that captains of legions shall be appointed at the head of the people”** (Deuteronomy 20:9). The mishna adds: **As well as at the rear of the people.** The officers **station guards [*zekifin*] in front of them, and other** guards **behind them, and** they have **iron rods [*kashilin*] in their hands. And** with regard to **anyone who attempts to turn back** and flee from the war, the guard **has license to beat [*lekape’aḥ*] his legs**