## Sotah Daf 48a

###### Sotah 48a:1
[Sotah 48a:1](https://torahapp.org/share/book/Sotah/r/48a:1)

וַאֲנַן קָא יָהֲבִינַן לְכֹהֲנִים.

**William Davidson Edition - English:**
**and we give** it **to the priests.** Ezra penalized the Levites for not ascending with him from Babylonia to Eretz Yisrael by taking away their right to the first tithe. Consequently, the owner of the produce can no longer recite the declaration of tithes, which includes the statement: “I have done according to all that You have commanded me” (Deuteronomy 26:14), as he did not give the tithe to the Levites.


###### Sotah 48a:2
[Sotah 48a:2](https://torahapp.org/share/book/Sotah/r/48a:2)

וְלוֹדֵי אַשְּׁאָר מַעַשְׂרוֹת? אָמַר רֵישׁ לָקִישׁ: כׇּל בַּיִת שֶׁאֵין מִתְוַדֶּה עַל מַעֲשֵׂר רִאשׁוֹן — שׁוּב אֵין מִתְוַדֶּה עַל שְׁאָר מַעַשְׂרוֹת. מַאי טַעְמָא? אָמַר אַבָּיֵי: הוֹאִיל וּפָתַח בּוֹ הַכָּתוּב תְּחִילָּה.

**William Davidson Edition - English:**
The Gemara asks: **And let him** at least **declare** that he donated **the other tithes** in the proper manner. **Reish Lakish said: Any house that does not state the declaration about** the **first tithe can no longer state the declaration of the other** types of **tithes.** The Gemara asks: **What is the reason** for this? **Abaye said: Because the written** verse **began** the declaration **with** the tithe given to the Levites: “And I also gave it to the Levite, and to the stranger, to the orphan, and to the widow, in accordance with all Your mitzvot that You commanded me” (Deuteronomy 26:13). If he cannot say the first part of the declaration, he cannot say the rest.


###### Sotah 48a:3
[Sotah 48a:3](https://torahapp.org/share/book/Sotah/r/48a:3)

מִכְלָל דְּאַפְרוֹשֵׁי הֲווֹ מַפְרְשִׁי? וְהָא תַּנְיָא: אַף הוּא בִּיטֵּל אֶת הַוִּידּוּי, וְגָזַר עַל הַדְּמַאי. לְפִי שֶׁשָּׁלַח בְּכׇל גְּבוּל יִשְׂרָאֵל וְרָאָה שֶׁאֵין מַפְרִישִׁין אֶלָּא תְּרוּמָה גְּדוֹלָה בִּלְבַד, וּמַעֲשֵׂר רִאשׁוֹן וּמַעֲשֵׂר שֵׁנִי — מִקְצָתָן מְעַשְּׂרִין וּמִקְצָתָן אֵין מְעַשְּׂרִין.

**William Davidson Edition - English:**
The Gemara poses a question: The fact that Rabbi Yoḥanan canceled the declaration of tithes proves **by inference that they would separate** tithes in his days. **But isn’t it taught** (*Tosefta* 13:10): **He,** Yoḥanan the High Priest, **also canceled the declaration** of tithes **and decreed with regard to doubtfully tithed produce [*demai*]?** Why did he issue this decree? **Because he sent** messengers **throughout** the land, to **all the borders of** Eretz **Yisrael** to investigate, **and saw that they would separate only *teruma gedola*, and** as for **first tithe and second tithe, some** people **would tithe and some** people **would not tithe.**


###### Sotah 48a:4
[Sotah 48a:4](https://torahapp.org/share/book/Sotah/r/48a:4)

אָמַר לָהֶם: בָּנַי, בּוֹאוּ וְאוֹמַר לָכֶם: כְּשֵׁם שֶׁתְּרוּמָה גְּדוֹלָה יֵשׁ בָּהּ עֲוֹן מִיתָה — כָּךְ תְּרוּמַת מַעֲשֵׂר וְטֶבֶל יֵשׁ בָּהֶן עֲוֹן מִיתָה.

**William Davidson Edition - English:**
**He said to them: My sons, come and I will tell you** something: **Just as** the *halakhot* of ***teruma gedola*** include **a transgression punishable by death** at the hand of God, as one who ate produce from which *teruma* has not been separated is punished with death from Heaven, **so too,** the ***teruma* of the tithe,** the portion the Levites must separate from their first tithe and give to priests, **and untithed produce,** these include **a transgression punishable by death** at the hand of God, if the produce is eaten without the tithes having been taken.


###### Sotah 48a:5
[Sotah 48a:5](https://torahapp.org/share/book/Sotah/r/48a:5)

עָמַד וְהִתְקִין לָהֶם: הַלּוֹקֵחַ פֵּירוֹת מֵעַם הָאָרֶץ — מַפְרִישׁ מֵהֶן מַעֲשֵׂר רִאשׁוֹן וּמַעֲשֵׂר שֵׁנִי. מַעֲשֵׂר רִאשׁוֹן — מַפְרִישׁ מִמֶּנָּה תְּרוּמַת מַעֲשֵׂר וְנוֹתְנָהּ לְכֹהֵן, וּמַעֲשֵׂר שֵׁנִי עוֹלֶה וְאוֹכְלוֹ בִּירוּשָׁלַיִם. מַעֲשֵׂר רִאשׁוֹן וּמַעְשַׂר עָנִי — הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָה!

**William Davidson Edition - English:**
Realizing that it was uncertain with regard to whether or not people were separating tithes, **he arose and instituted an ordinance for them** with regard to doubtfully tithed produce: **One who purchases produce from an *am ha’aretz*,** which may or may not have been tithed, **must separate from** the produce **first tithe and second tithe** due to the uncertainty as to whether or not the *am ha’aretz* separated them. As for **first tithe, he** then **separates *teruma* of the tithe from it and gives it to a priest, and** with regard to **second tithe, he goes up and eats it in Jerusalem.** However, with regard to the giving of **first tithe** to the Levite, **and the poor man’s tithe,** which can be eaten by anyone, as the Levites and the poor only have monetary rights to the produce, **the burden of proof rests upon the claimant.** Since the Levites and the poor cannot prove that these tithes had not already been set aside by the *am ha’aretz*, they cannot force the buyer to give them those tithes.


###### Sotah 48a:6
[Sotah 48a:6](https://torahapp.org/share/book/Sotah/r/48a:6)

תַּרְתֵּי תַּקֵּן: בִּיטֵּל וִידּוּי דַּחֲבֵירִים, וְגָזַר עַל דְּמַאי שֶׁל עַמֵּי הָאָרֶץ.

**William Davidson Edition - English:**
In any case, the Gemara proves from the *baraita* that not all people would separate tithes in the time of Yoḥanan the High Priest. The Gemara answers: **He instituted two ordinances: He canceled the declaration of tithes of those devoted to the meticulous observance of mitzvot [*ḥaverim*],** especially *halakhot* of *teruma* and tithes, **and he decreed with regard to doubtfully tithed produce** purchased **from *amei ha’aretz*,** because they may not have separated tithes at all.


###### Sotah 48a:7
[Sotah 48a:7](https://torahapp.org/share/book/Sotah/r/48a:7)

וְאַף הוּא בִּיטֵּל אֶת הַמְעוֹרְרִים. מַאי מְעוֹרְרִים? אָמַר רַחֲבָה: בְּכׇל יוֹם וָיוֹם שֶׁהָיוּ עוֹמְדִים לְוִיִּם עַל דּוּכָן וְאוֹמְרִים ״עוּרָה לָמָּה תִישַׁן ה׳״, אָמַר לָהֶן: וְכִי יֵשׁ שֵׁינָה לִפְנֵי הַמָּקוֹם? וַהֲלֹא כְּבָר נֶאֱמַר ״הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל״! אֶלָּא בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בְּצַעַר וְאוּמּוֹת הָעוֹלָם בְּנַחַת וְשַׁלְוָה, לְכָךְ נֶאֱמַר ״עוּרָה לָמָּה תִישַׁן ה׳״.

**William Davidson Edition - English:**
§ The mishna further taught: **He also nullified** the actions of **the awakeners.** The Gemara poses a question: **What** are **awakeners? Raḥava says: On each and every day when the Levites stood on the platform** in the Temple **they** would **say: “Awake, why do you sleep, O Lord?”** (Psalms 44:24). Therefore, they were called awakeners. Yoḥanan the High Priest **said to them: Does the Omnipresent sleep,** that you call upon Him to awaken? **But isn’t it already stated: “Behold, He that keeps Israel neither slumbers nor sleeps”** (Psalms 121:4)? **Rather, when the Jewish people are in a state of suffering, and the nations of the world are in** a state of **calm and serenity,** it is **with regard to this** that **it is stated: “Awake, why do you sleep, O Lord?”** If the verse were to be recited every morning it would be interpreted in the wrong way, so Yoḥanan the High Priest therefore canceled the daily recitation of this verse.


###### Sotah 48a:8
[Sotah 48a:8](https://torahapp.org/share/book/Sotah/r/48a:8)

וְאֶת הַנּוֹקְפִים. מַאי ״נוֹקְפִים״? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שֶׁהָיוּ מְסָרְטִין לָעֵגֶל בֵּין קַרְנָיו, כְּדֵי שֶׁיִּפּוֹל דָּם בְּעֵינָיו. אֲתָא אִיהוּ בַּטֵּיל, מִשּׁוּם דְּמִיחֲזֵי כִּי מוּמָא.

**William Davidson Edition - English:**
The mishna also taught that Yoḥanan the High Priest canceled **the strikers.** The Gemara asks: **What** are **strikers? Rav Yehuda says** that **Shmuel says:** They are those **who would scratch the calf** being prepared for slaughter as an offering **between its horns, in order that blood should fall in its eyes,** so that the animal would not see and resist being slaughtered. **He came** and **nullified** this practice, **because it looked like** they are causing **a blemish.**


###### Sotah 48a:9
[Sotah 48a:9](https://torahapp.org/share/book/Sotah/r/48a:9)

בְּמַתְנִיתָא תָּנָא: שֶׁהָיוּ חוֹבְטִין אוֹתוֹ בְּמַקְלוֹת כְּדֶרֶךְ שֶׁעוֹשִׂין אוֹתוֹ לִפְנֵי עֲבוֹדָה זָרָה. אָמַר לָהֶם: עַד מָתַי אַתֶּם מַאֲכִילִין נְבֵילוֹת לַמִּזְבֵּחַ! נְבֵילוֹת?! הָא שָׁחֵיט לְהוּ! אֶלָּא טְרֵיפוֹת — שֶׁמָּא נִיקַּב קְרוּם שֶׁל מוֹחַ. עָמַד וְהִתְקִין לָהֶם טַבָּעוֹת בַּקַּרְקַע.

**William Davidson Edition - English:**
A different explanation of strikers **was taught in a *baraita*** (*Tosefta* 13:9): They are those **who would beat** the calf **with sticks,** to stun it before it was slaughtered, **in the manner that they do it before idols.** Yoḥanan the High Priest **said to them: Until when will you feed unslaughtered animal carcasses to the altar?** The Gemara asks: Are these animal carcasses actually **unslaughtered animal carcasses? They were slaughtered,** i.e., they did not die of their own accord. **Rather,** he said that the beatings would cause them to become **like animals with a wound that will cause them to die within twelve months [*tereifot*],** as **perhaps** these beatings will **perforate the membrane surrounding the brain,** which would make the calf a *tereifa*. **He** therefore **arose and instituted an ordinance for them** to put **rings in the ground** with which they could secure the animals, thereby making it easier to slaughter the animals without having to scratch them between the horns or hit them with sticks.


###### Sotah 48a:10
[Sotah 48a:10](https://torahapp.org/share/book/Sotah/r/48a:10)

עַד יָמָיו הָיָה פַּטִּישׁ מַכֶּה בִּירוּשָׁלַיִם. בְּחוּלּוֹ שֶׁל מוֹעֵד.

**William Davidson Edition - English:**
The mishna stated that **until the days** of Yoḥanan the High Priest **the hammer** of smiths **would strike in Jerusalem.** The Gemara explains: This is referring **to the intermediate days of a Festival.** Though certain types of labor are permitted on those days, the banging of a hammer was outlawed, as the noise it made would detract from the feeling of sanctity of the day.


###### Sotah 48a:11
[Sotah 48a:11](https://torahapp.org/share/book/Sotah/r/48a:11)

כׇּל יָמָיו לֹא הָיָה אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמַאי. כְּדַאֲמַרַן.

**William Davidson Edition - English:**
They further taught that in **all** of **his days a person did not need to inquire with regard to doubtfully tithed produce.** The Gemara notes that this is **like that** which **we stated** above, that he instituted an ordinance with regard to the tithing of doubtfully tithed produce.


###### Sotah 48a:12
[Sotah 48a:12](https://torahapp.org/share/book/Sotah/r/48a:12)

**מַתְנִי׳** מִשֶּׁבָּטְלָה סַנְהֶדְרִין — בָּטַל הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר: ״בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן וְגוֹ׳״.

**William Davidson Edition - English:**
**MISHNA:** This mishna continues with the list of items that were nullified. **From** the time **when the Sanhedrin ceased song was** also **nullified from the places of feasts,** i.e., it was no longer permitted to sing at a feast where wine was served, **as it is stated: “With song they shall not drink wine”** (Isaiah 24:9).


###### Sotah 48a:13
[Sotah 48a:13](https://torahapp.org/share/book/Sotah/r/48a:13)

מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים — בָּטְלוּ אוּרִים וְתוּמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ — בָּטַל הַשָּׁמִיר וְנוֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר: ״הוֹשִׁיעָה ה׳ כִּי גָמַר חָסִיד וְגוֹ׳״.

**William Davidson Edition - English:**
**From** the time **when the early prophets died the *Urim VeTummim* was nullified. From** the time **when the** Second **Temple was destroyed the *shamir*** worm **ceased** to exist **and** also **the sweetness of the honeycomb,** as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). **And men of faith ceased from** being among **the Jewish people, as it is stated: “Help, Lord, for the pious man is finished;** for the faithful fail from among the children of men” (Psalms 12:2).


###### Sotah 48a:14
[Sotah 48a:14](https://torahapp.org/share/book/Sotah/r/48a:14)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֵעִיד רַבִּי יְהוֹשֻׁעַ: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִיטַּל טַעַם הַפֵּירוֹת. רַבִּי יוֹסֵי אוֹמֵר: אַף נִיטַּל שׁוֹמֶן הַפֵּירוֹת. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הַטׇּהֳרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ, הַמַּעַשְׂרוֹת נָטְלוּ אֶת שׁוֹמֶן הַדָּגָן. וַחֲכָמִים אוֹמְרִים: הַזְּנוּת וְהַכְּשָׁפִים כִּילוּ אֶת הַכֹּל.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel says** that **Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include** some form of **curse. And** since then **the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says:** Since then, **the fat of fruit has also been removed. Rabbi Shimon ben Elazar says:** Since then, **the** lost **purity has removed the taste and the aroma** from fruit; **the tithes** that were not separated **have removed the fat of the grain. And the Sages say: Promiscuity and witchcraft** have **consumed it all.**


###### Sotah 48a:15
[Sotah 48a:15](https://torahapp.org/share/book/Sotah/r/48a:15)

**גְּמָ׳** וּמִמַּאי דְּמִשֶּׁבָּטְלָה סַנְהֶדְרִי כְּתִיב? אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ, דְּאָמַר קְרָא: ״זְקֵנִים מִשַּׁעַר שָׁבָתוּ בַּחוּרִים מִנְּגִינָתָם״.

**William Davidson Edition - English:**
**GEMARA:** The Gemara poses a question with regard to the first clause of the mishna: **And from where** is it derived **that** the verse: “With song they shall not drink wine” (Isaiah 24:9) **is written** about the period **from** the time **when the Sanhedrin was nullified? Rav Huna, son of Rav Yehoshua, said:** From **that** which **the verse states: “The Elders have ceased from the gate, the young men from their music”** (Lamentations 5:14). This indicates that the dissolution of the Sanhedrin, who are the Elders from the gate, is linked to the end of the young men singing.


###### Sotah 48a:16
[Sotah 48a:16](https://torahapp.org/share/book/Sotah/r/48a:16)

אָמַר רַב: אוּדְנָא דְּשָׁמְעָא זִמְרָא — תִּעֲקַר. אָמַר רָבָא: זִמְרָא בְּבֵיתָא — חוּרְבָּא בְּסִיפָּא, שֶׁנֶּאֱמַר: ״קוֹל יְשׁוֹרֵר בַּחַלּוֹן חֹרֶב בַּסַּף כִּי אַרְזָה עֵרָה״.

**William Davidson Edition - English:**
**Rav said:** The **ear that hears song should be uprooted,** as it is prohibited to listen to music after the destruction of the Temple. **Rava said:** If there is **song in a house** there will be **destruction on the threshold, as it is stated: “Voices shall sing in the windows; desolation shall be in the doorposts; for its cedar work shall be uncovered”** (Zephaniah 2:14). The word “uncovered” [*era*] could be read to mean: Its city [*ira*].


###### Sotah 48a:17
[Sotah 48a:17](https://torahapp.org/share/book/Sotah/r/48a:17)

מַאי ״כִּי אַרְזָה עֵרָה״? אָמַר רַבִּי יִצְחָק: בַּיִת הַמְסוּבָּךְ בַּאֲרָזִים עִיר הוּא! אֶלָּא: אֲפִילּוּ בַּיִת הַמְסוּבָּךְ בַּאֲרָזִים מִתְרוֹעֵעַ. אָמַר רַב אָשֵׁי: שְׁמַע מִינַּהּ כִּי מַתְחֵיל חוּרְבָּא — בְּסִיפָּא מַתְחֵיל, שֶׁנֶּאֱמַר: ״חֹרֶב בַּסַּף״. וְאִיבָּעֵית אֵימָא מֵהָכָא: ״וּשְׁאִיָּה יֻכַּת שָׁעַר״. אָמַר מָר בַּר רַב אָשֵׁי: לְדִידִי חֲזֵי לִי וּמְנַגַּח כִּי תוֹרָא.

**William Davidson Edition - English:**
The Gemara asks: **What is** the meaning of: **For its cedar work shall be its city?** Furthermore, **Rabbi Yitzḥak** wondered when he **said: Is a house interlaced with cedars** not as strong as **a city,** and therefore not threatened by desolation? **Rather,** it means that **even a house interlaced with cedars will become unstable [*mitroe’a*]** if song is heard there. **Rav Ashi said: Learn from it that when the destruction starts** it **starts with the threshold, as it is stated: “Desolation shall be in the posts.” And if you wish, say** instead that they derive this idea **from here:** “In the city is left desolation, **and the gate is smitten unto ruin [*she’iyya*]”** (Isaiah 24:12). The term “ruin” here is referring to the destructive demon known as *She’iyya*, who strikes the gate first. **Mar bar Rav Ashi said: I saw it,** this *She’iyya*, **and it was goring** and wreaking havoc **like an ox.**


###### Sotah 48a:18
[Sotah 48a:18](https://torahapp.org/share/book/Sotah/r/48a:18)

אָמַר רַב הוּנָא: זִמְרָא דְּנַגָּדֵי וּדְבַקָּרֵי — שְׁרֵי. דְּגַרְדָּאֵי — אֲסִיר. רַב הוּנָא בַּטֵּיל זִמְרָא, קָם מְאָה אֲווֹזֵי בְּזוּזָא וּמְאָה סָאֵה חִיטֵּי בְּזוּזָא וְלָא אִיבְּעִי. אֲתָא רַב חִסְדָּא זַלְזֵיל בֵּיהּ, אִיבְּעַאי אֲווֹזָא בְּזוּזָא וְלָא אִשְׁתְּכַח.

**William Davidson Edition - English:**
**Rav Huna said:** The **song of those who pull ships and lead the herd is permitted,** for their singing assists them to establish a rhythm in their work. However, that **of weavers is forbidden,** as they sing only for their own enjoyment. The Gemara relates that subsequently, **Rav Huna nullified** all types of **song,** and this led to a general blessing: The price of **one hundred ducks stood at a dinar, and one hundred *se’a* of wheat at a dinar, and there was no desire** for them even at such a cheap price, due to their great abundance. Later, when **Rav Ḥisda came and belittled** this prohibition, people began to sing again. As a result, prices increased greatly, and this led to a situation whereby one **wanted** a single **duck for** one **dinar and it could not be found.**


###### Sotah 48a:19
[Sotah 48a:19](https://torahapp.org/share/book/Sotah/r/48a:19)

אָמַר רַב יוֹסֵף: זָמְרִי גַּבְרֵי וְעׇנְיָ[ין] נְשֵׁי — פְּרִיצוּתָא. (זָמְרִי) [זָמְרָן] נְשֵׁי וְעָנַיִ[ין] גַּבְרֵי — כְּאֵשׁ בִּנְעוֹרֶת. לְמַאי נָפְקָא מִינַּהּ — לְבַטּוֹלֵי הָא מִקַּמֵּי הָא.

**William Davidson Edition - English:**
**Rav Yosef said:** If **men sing and women respond,** this is **licentiousness.** If **women sing and men respond,** it causes the evil inclination to burn **as if** one were setting **fire to chips** of kindling. The Gemara poses a question: **What difference is there?** Rav Yosef indicates that in any case both are prohibited. The Gemara answers: **To nullify one before the other,** i.e., if it is impossible to ban singing entirely, they should at least stop the most problematic form.


###### Sotah 48a:20
[Sotah 48a:20](https://torahapp.org/share/book/Sotah/r/48a:20)

אָמַר רַבִּי יוֹחָנָן: כׇּל הַשּׁוֹתֶה בְּאַרְבָּעָה מִינֵי זֶמֶר, מֵבִיא חָמֵשׁ פּוּרְעָנִיּוֹת לְעוֹלָם, שֶׁנֶּאֱמַר: ״הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ מְאַחֲרֵי בַנֶּשֶׁף יַיִן יַדְלִיקֵם וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פֹּעַל ה׳ לֹא יַבִּיטוּ״,

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Anyone who drinks** wine **with** the accompaniment of **four types of instruments brings five** types of **retribution to the world, as it is stated: “Woe to them who rise early in the morning, that they may follow strong drink; who tarry late into the night, until wine inflames them. And the harp and the psaltery, the drum and the pipe and wine, are at their feasts, but they do not regard the work of the Lord”** (Isaiah 5:11–12).


###### Sotah 48a:21
[Sotah 48a:21](https://torahapp.org/share/book/Sotah/r/48a:21)

מָה כְּתִיב אַחֲרָיו: ״לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת״ — שֶׁגּוֹרְמִין גָּלוּת לָעוֹלָם, ״וּכְבוֹדוֹ מֵתֵי רָעָב״ — שֶׁמְּבִיאִין רָעָב לְעוֹלָם, ״וַהֲמוֹנוֹ צִחֵה צָמָא״ — שֶׁגּוֹרְמִין לַתּוֹרָה שֶׁתִּשְׁתַּכַּח מִלּוֹמְדֶיהָ, ״וַיִּשַּׁח אָדָם וַיִּשְׁפַּל אִישׁ״ — שֶׁגּוֹרְמִין שִׁפְלוּת לְשׂוֹנְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאֵין ״אִישׁ״ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״ה׳ אִישׁ מִלְחָמָה״, ״וְעֵינֵי גְבֹהִים תִּשְׁפַּלְנָה״ — שֶׁגּוֹרְמִין שִׁפְלוּת שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
After listing the sin of those who drink wine with musical accompaniment, the verse states their punishment: **What is written afterward? “Therefore, My people have gone into captivity, for want of knowledge”** (Isaiah 5:13), meaning **that they cause exile to the world; “and their honorable men are famished”** (Isaiah 5:13), **as they bring famine to the world; “and their multitude are parched with thirst”** (Isaiah 5:13), **that they cause the Torah,** which is compared to water, **to be forgotten by those who learn it. “And mankind is bowed down, and man is humbled”** (Isaiah 5:15), **that they cause the enemy of the Holy One, Blessed be He,** i.e., God Himself, **to be brought down, as “man”** in the phrase “and man is humbled” means **nothing other** than **the Holy One, Blessed be He, as** it **is stated: “The Lord is a man of war”** (Exodus 15:3). The verse continues: **“And the eyes of the lofty are humbled”** (Isaiah 5:15), **that they cause the Jewish people to be brought down.** These are the five retributions.


###### Sotah 48a:22
[Sotah 48a:22](https://torahapp.org/share/book/Sotah/r/48a:22)

וּמָה כְּתִיב אַחֲרָיו — ״לָכֵן

**William Davidson Edition - English:**
**And what** punishment **is written afterward** for the people who drank wine with musical accompaniment? **“Therefore,**