## Sotah Daf 48b

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

הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ וְעָלֵז בָּהּ״.

**William Davidson Edition - English:**
**the netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them”** (Isaiah 5:14). Their punishment is that they shall descend into the netherworld.


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

מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים. מַאן ״נְבִיאִים הָרִאשׁוֹנִים״? אָמַר רַב הוּנָא: זֶה דָּוִד וּשְׁמוּאֵל וּשְׁלֹמֹה. רַב נַחְמָן אָמַר: בִּימֵי דָּוִד, זִימְנִין סְלֵיק, וְזִימְנִין לָא סְלֵיק, שֶׁהֲרֵי שָׁאַל צָדוֹק — וְעָלְתָה לוֹ, שָׁאַל אֶבְיָתָר — וְלֹא עָלְתָה לוֹ, שֶׁנֶּאֱמַר: ״וַיַּעַל אֶבְיָתָר״.

**William Davidson Edition - English:**
§ The mishna taught: **From** the time **when the early prophets died,** the *Urim VeTummim* was nullified. The Gemara poses a question: **Who** are **the early prophets? Rav Huna says: This is** referring to **David, and Samuel, and Solomon,** and after their death the *Urim VeTummim* was no longer used. **Rav Naḥman said: In the days of David** there were **times** an answer **rose up** for them from the *Urim VeTummim* **and** there were **times** an answer **did not rise up,** i.e., they did not receive an answer. The proof for this is **that Tzadok,** the High Priest in David’s time, **asked** the *Urim VeTummim* **and** an answer **rose up for him,** whereas **Abiathar asked and** an answer **did not rise up for him, as** it **is stated: “And Abiathar went up”** (II Samuel 15:24), and he was removed from serving as the High Priest as a result.


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

מֵתִיב רַבָּה בַּר שְׁמוּאֵל: ״וַיְהִי לִדְרֹשׁ אֱלֹהִים בִּימֵי זְכַרְיָהוּ הַמֵּבִין בִּרְאֹת הָאֱלֹהִים״, מַאי לָאו, בְּאוּרִים וְתוּמִּים? לֹא, בִּנְבִיאִים.

**William Davidson Edition - English:**
**Rabba bar Shmuel raises an objection:** The verse states concerning Uzziah: **“And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God”** (II Chronicles 26:5). **What, is** the verse **not** stating that Uzziah would seek God by asking questions **of** the ***Urim VeTummim*,** despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: **No,** he would seek God by asking questions **of** the **prophets,** but not of the *Urim VeTummim*.


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

תָּא שְׁמַע: מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ רִאשׁוֹן בָּטְלוּ עָרֵי מִגְרָשׁ, וּפָסְקוּ אוּרִים וְתוּמִּים, וּפָסַק מֶלֶךְ מִבֵּית דָּוִד.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a *baraita* (*Tosefta* 13:2) with regard to when the *Urim VeTummim* ceased: **From** the time **when the First Temple was destroyed, the cities with fields** that were allocated to the Levites **were nullified, and the *Urim VeTummim* ceased, and the monarchy ceased from the house of David.**


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

וְאִם לְחָשְׁךָ אָדָם לוֹמַר: ״וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם אֲשֶׁר לֹא יֹאכְלוּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַד עֲמֹד כֹּהֵן לְאוּרִים וּלְתֻמִּים״, אֱמוֹר לוֹ: כְּאָדָם שֶׁאוֹמֵר לַחֲבֵירוֹ ״עַד שֶׁיִּחְיוּ מֵתִים וְיָבֹא מָשִׁיחַ בֶּן דָּוִד״.

**William Davidson Edition - English:**
**And if a person would whisper to you saying** that the *Urim VeTummim* was still extant, as it states with regard to when the Second Temple first stood: **“And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the *Urim VeTummim*”** (Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the *Urim VeTummim*; you should **say to him** that this is not referring to an expectation of a short-term development, but it is **like a person who says to his friend,** with regard to something that will occur in the distant future: **Until the dead live and the Messiah,** the **son of David, comes.** In any case, the *baraita* indicates that the *Urim VeTummim* ceased only from the time when the First Temple was destroyed, and not in the time of Solomon.


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

אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאן ״נְבִיאִים הָרִאשׁוֹנִים״ — לְאַפּוֹקֵי מֵחַגַּי זְכַרְיָה וּמַלְאָכִי, דְּאַחֲרוֹנִים נִינְהוּ. דְּתָנוּ רַבָּנַן: מִשֶּׁמֵּתוּ חַגַּי זְכַרְיָה וּמַלְאָכִי — נִסְתַּלְּקָה רוּחַ הַקּוֹדֶשׁ מִיִּשְׂרָאֵל. וְאַף עַל פִּי כֵן, הָיוּ מִשְׁתַּמְּשִׁים בְּבַת קוֹל,

**William Davidson Edition - English:**
**Rather, Rav Naḥman bar Yitzḥak said: Who** are **the early prophets,** with regard to whom it states that use of the *Urim VeTummim* ceased immediately after their death? This term early prophets serves **to exclude Haggai, Zechariah, and Malachi,** who **are** the **latter prophets.** The *Urim VeTummim* was used throughout the First Temple period, up to, but not including, their time. **As the Sages taught** in a *baraita* (*Tosefta* 13:3): **From** the time **when Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people,** as these three were considered to be the last prophets. **And** even after the Urim VeTummim ceased to exist, they would **nevertheless** still **make use of a Divine Voice** to receive instructions from Above, even after this time.


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

שֶׁפַּעַם אַחַת הָיוּ מְסוּבִּין בַּעֲלִיַּית בֵּית גּוּרְיָא בִּירִיחוֹ, נִתְּנָה עֲלֵיהֶן בַּת קוֹל מִן הַשָּׁמַיִם וְאָמְרָה: יֵשׁ בָּכֶם אָדָם אֶחָד שֶׁרָאוּי שֶׁתִּשְׁרֶה שְׁכִינָה עָלָיו, אֶלָּא שֶׁאֵין דּוֹרוֹ רָאוּי לְכָךְ. נָתְנוּ עֵינֵיהֶם בְּהִלֵּל הַזָּקֵן, וּכְשֶׁמֵּת הִסְפִּידוּהוּ: הִי חָסִיד, הִי עָנָיו, תַּלְמִידוֹ שֶׁל עֶזְרָא.

**William Davidson Edition - English:**
**For on one occasion** the Sages **were reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among you** for **whom it is fitting that the Divine Presence should rest upon him** as a prophet, **but his generation is not fit for it;** they do not deserve to have a prophet among them. The Sages present **directed their gaze to Hillel the Elder. And when he died, they eulogized him** in the following manner: **Alas pious one, alas humble one, student of Ezra.**


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

וְשׁוּב פַּעַם אַחֶרֶת הָיוּ מְסוּבִּין בַּעֲלִיָּיה בְּיַבְנֶה, נִתְּנָה (לָהֶן) [עֲלֵיהֶן] בַּת קוֹל מִן הַשָּׁמַיִם, וְאָמְרָה לָהֶן: יֵשׁ בָּכֶם אָדָם אֶחָד שֶׁרָאוּי שֶׁתִּשְׁרֶה שְׁכִינָה עָלָיו אֶלָּא שֶׁאֵין דּוֹרוֹ זַכָּאִין לְכָךְ, נָתְנוּ עֵינֵיהֶם בִּשְׁמוּאֵל הַקָּטָן. וּכְשֶׁמֵּת, הִסְפִּידוּהוּ: הִי עָנָיו, הִי חָסִיד, תַּלְמִידוֹ שֶׁל הִלֵּל.

**William Davidson Edition - English:**
**And again, on another occasion** several generations later, the Sages **were reclining in an upper story** of a house **in Yavne,** and **a Divine Voice from Heaven was issued to them, and said: There is one person among you** for **whom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it.** The Sages present **directed their gaze to Shmuel HaKatan. And when he died, they eulogized him** in the following manner: **Alas humble one, alas pious one, student of Hillel.**


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

וְאַף הוּא אָמַר בִּשְׁעַת מִיתָתוֹ: שִׁמְעוֹן וְיִשְׁמָעֵאל — לְחַרְבָּא, וְחַבְרוֹהִי — לִקְטָלָא, וּשְׁאָר עַמָּא — לְבִיזָּא, וְעָקָן סַגִּיאִין עֲתִידִין לְמֵיתֵי עַל עַמָּא. וְאַף עַל רַבִּי יְהוּדָה בֶּן בָּבָא בִּקְּשׁוּ לוֹמַר ״הִי חָסִיד הִי עָנָיו״, אֶלָּא שֶׁנִּטְרְפָה שָׁעָה, שֶׁאֵין מַסְפִּידִין עַל הֲרוּגֵי מַלְכוּת.

**William Davidson Edition - English:**
**And he too,** Shmuel HaKatan, **said** the following statement of divinely inspired prediction **at the time of his death: Shimon,** i.e., Rabban Shimon ben Gamliel, **and Yishmael,** i.e., Rabbi Yishmael ben Elisha the High Priest, are slated **for the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people.** The Gemara relates: **And they also sought to say about Rabbi Yehuda ben Bava,** when eulogizing him: **Alas pious one, alas humble one, but the moment was disturbed** and they could not do so. That is because **eulogies are not given for those killed by the monarchy,** which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.


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

מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ בָּטַל הַשָּׁמִיר כּוּ׳. תָּנוּ רַבָּנַן: שָׁמִיר שֶׁבּוֹ בָּנָה שְׁלֹמֹה אֶת בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: ״וְהַבַּיִת בְּהִבָּנֹתוֹ אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה״ — הַדְּבָרִים כִּכְתָבָן, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
§ The mishna taught: **From** the time **when the** First **Temple was destroyed the *shamir* ceased** to exist. **The Sages taught:** This ***shamir*** is the creature **with which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry”** (I Kings 6:7). Now **these words** should be understood exactly **as they are written,** that King Solomon took whole stones and shaped them by having the *shamir* do the cutting. This is **the statement of Rabbi Yehuda.**


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

אָמַר לוֹ רַבִּי נְחֶמְיָה: וְכִי אֶפְשָׁר לוֹמַר כֵּן? וַהֲלֹא כְּבָר נֶאֱמַר ״כׇּל אֵלֶּה אֲבָנִים יְקָרֹת וְגוֹ׳ מְגֹרָרוֹת בַּמְּגֵרָה״! אִם כֵּן מָה תַּלְמוּד לוֹמַר ״לֹא נִשְׁמַע בַּבַּיִת בְּהִבָּנֹתוֹ״ — שֶׁהָיָה מְתַקֵּין מִבַּחוּץ, וּמַכְנִיס מִבִּפְנִים. אָמַר רַבִּי: נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה בְּאַבְנֵי מִקְדָּשׁ, וְדִבְרֵי רַבִּי נְחֶמְיָה בְּאַבְנֵי בֵיתוֹ.

**William Davidson Edition - English:**
**Rabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones,** according to the measures of hewn stones, **sawed with saws”** (II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? **If so, what** is the meaning when **the verse states:** “And hammer, ax, and any tool of iron **were not heard in the house when it was being built”** (I Kings 6:7)? It means **that he would prepare** the stones **outside** the Temple Mount using tools, **and bring** them **inside** already cut, so that no iron tools were used inside the Temple itself. **Rabbi** Yehuda HaNasi **said: The statement of Rabbi Yehuda** that no iron tools were used **appears** to be correct **with regard to the Temple stones, and the statement of Rabbi Neḥemya** that tools were used appears to be correct **with regard to the stones of the** king’s own **house.**


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

וְרַבִּי נְחֶמְיָה, שָׁמִיר לְמַאי אֲתָא? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: אֲבָנִים הַלָּלוּ אֵין כּוֹתְבִין אוֹתָן בִּדְיוֹ, מִשּׁוּם שֶׁנֶּאֱמַר: ״פִּתּוּחֵי חוֹתָם״, וְאֵין מְסָרְטִין עֲלֵיהֶם בְּאִיזְמֵל, מִשּׁוּם שֶׁנֶּאֱמַר: ״בְּמִלּוּאֹתָם״,

**William Davidson Edition - English:**
The Gemara poses a question: **And** according to **Rabbi Neḥemya,** who maintains that they used iron tools even in the cutting of the stones for the Temple, **for what** purpose **did the *shamir* come?** The Gemara answers: **It** was **necessary for that which is taught** in a *baraita*: **These stones** in the breastplate and ephod, upon which were inscribed the names of the tribes, **they may not be written on with ink, because it is stated: “Like the engravings of a signet”** (Exodus 28:21), which means the names must be engraved onto the stones. **And they may not be scratched on with a scalpel [*izemel*], because it is stated: “In their full settings”** (Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.


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

אֶלָּא כּוֹתֵב עֲלֵיהֶם בִּדְיוֹ, וּמַרְאֶה לָהֶן שָׁמִיר מִבַּחוּץ, וְהֵן נִבְקָעוֹת מֵאֲלֵיהֶן, כִּתְאֵינָה זוֹ שֶׁנִּבְקַעַת בִּימוֹת הַחַמָּה וְאֵינָהּ חֲסֵירָה כְּלוּם, וּכְבִקְעָה זוֹ, שֶׁנִּבְקַעַת בִּימוֹת הַגְּשָׁמִים, וְאֵינָהּ חֲסֵירָה כְּלוּם.

**William Davidson Edition - English:**
The *baraita* continues: **Rather,** one **writes** the letters **on them in ink, and shows them,** i.e., he places the ***shamir*** close to the ink markings **from outside,** without having it touch the stones, **and they split** open along the lines of the ink **of their own accord, like this fig that splits in the summer without losing anything** of its mass, **and like this** field in **a valley that cracks in the rainy season without losing anything** of its mass. The *shamir* was used in this way for these engravings.


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

תָּנוּ רַבָּנַן: שָׁמִיר זֶה, בְּרִיָּיתוֹ כִּשְׂעוֹרָה, וּמִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית נִבְרָא, וְאֵין כׇּל דָּבָר קָשֶׁה יָכוֹל לַעֲמוֹד בְּפָנָיו. בַּמֶּה מְשַׁמְּרִין אוֹתוֹ — כּוֹרְכִין אוֹתוֹ בִּסְפוֹגִין שֶׁל צֶמֶר, וּמַנִּיחִין אוֹתוֹ בְּאִיטְנִי שֶׁל אֲבָר מְלֵיאָה סוּבֵּי שְׂעוֹרִין.

**William Davidson Edition - English:**
**The Sages taught: This *shamir*, its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept,** so that it will not break everything in the vicinity? **They wrap it in tufts [*sefogin*] of wool and place it in a leaden vessel [*itenei*], full of barley bran,** which is soft and will not be broken by the *shamir*.


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

אָמַר רַבִּי אַמֵּי: מִשֶּׁחָרַב מִקְדָּשׁ רִאשׁוֹן — בָּטְלָה שִׁירָא פְּרַנְדָּא וּזְכוּכִית לְבָנָה. תַּנְיָא נָמֵי הָכִי: מִשֶּׁחָרַב מִקְדָּשׁ רִאשׁוֹן — בָּטְלָה שִׁירָא פְּרַנְדָּא וּזְכוּכִית לְבָנָה וְרֶכֶב בַּרְזֶל, וְיֵשׁ אוֹמְרִים: אַף יַיִן קָרוּשׁ הַבָּא מִשְּׂנִיר, הַדּוֹמֶה כְּעִיגּוּלֵי דְבֵילָה.

**William Davidson Edition - English:**
§ **Rabbi Ami says: From** the time **when the First Temple was destroyed, shiny [*peranda*] silk [*shira*] and white glass ceased** to exist. **This is also taught** in a *baraita*: **From** the time **when the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some say** that **even congealed wine that comes from Senir,** the Hermon, **which is similar to round fig cakes** after it congeals, ceased to exist as well.


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

וְנוֹפֶת צוּפִים. מַאי ״נוֹפֶת צוּפִים״? אָמַר רַב: סוֹלֶת שֶׁצָּפָה עַל גַּבֵּי נָפָה, וְדוֹמָה לְעִיסָּה שֶׁנִּילּוֹשָׁה בִּדְבַשׁ וָשֶׁמֶן. וְלֵוִי אָמַר: שְׁתֵּי כִּכָּרוֹת הַנִּדְבָּקוֹת בַּתַּנּוּר וְתוֹפְחוֹת וּבָאוֹת, עַד שֶׁמַּגִּיעוֹת זוֹ לָזוֹ. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: זֶה דְּבַשׁ הַבָּא מִן הַצִּיפְיָא. מַאי מַשְׁמַע — כְּדִמְתַרְגֵּם רַב שֵׁשֶׁת: ״כְּמָא דְּנָתְזָן דַּבְרָיָאתָה וְשָׁיְיטָן בְּרוּמֵי עָלְמָא וּמַתְיָין דּוּבְשָׁא מֵעִישְׂבֵי טוּרָא״.

**William Davidson Edition - English:**
The mishna taught: **And** the **sweetness of the honeycomb [*nofet tzufim*]** also ceased when the First Temple was destroyed. The Gemara asks: **What** is ***nofet tzufim*? Rav says: Fine flour that floats** up and remains **on the top of the sieve [*nafa*], which is similar** in taste **to dough kneaded with honey and oil. And Levi says** that *nofet tzufim* is the term for **two loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [*tzipiyya*].** The Gemara explains: **From where may** it **be inferred** that this is what *nofet tzufim* is? **As Rav Sheshet would translate** the words: “As the bees do” (Deuteronomy 1:44): **Like the bees spread out and fly all over the world and bring honey from mountainous plants.** Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas.


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

תְּנַן הָתָם: כׇּל הַנִּצּוֹק טָהוֹר, חוּץ מִדְּבַשׁ זִיפִים וְהַצַפִּיחִים. מַאי ״זִיפִים״? אָמַר רַבִּי יוֹחָנָן: דְּבַשׁ שֶׁמְּזַיְּיפִין בּוֹ. וְרֵישׁ לָקִישׁ אָמַר: עַל שֵׁם מְקוֹמוֹ, כְּדִכְתִיב: ״זִיף וָטֶלֶם וּבְעָלוֹת״.

**William Davidson Edition - English:**
**We learned** in a mishna **there** (*Makhshirin* 5:9): **Anything that is poured** remains **ritually pure.** In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, **apart from *zifim* honey and wafer** batter. These substances are too viscous to be considered liquids. The Gemara asks: **What** is the meaning of ***zifim*? Rabbi Yoḥanan says: Honey** of such rare quality that **they** could **falsify [*mezayyefin*] it,** by diluting it with other substances, and it would not be noticed. **And Reish Lakish says:** It is named **after its place, as it is written: “Ziph and Telem and Bealoth”** (Joshua 15:24).


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

כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״בְּבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל הֲלֹא דָוִד וְגוֹ׳״. מַאי ״זִיפִים״? אָמַר רַבִּי יוֹחָנָן: בְּנֵי אָדָם הַמְזַיְּיפִין דִּבְרֵיהֶם. וְרַבִּי אֶלְעָזָר אוֹמֵר: עַל שֵׁם מְקוֹמָן, כְּדִכְתִיב: ״זִיף וָטֶלֶם וּבְעָלוֹת״.

**William Davidson Edition - English:**
**Similarly, you** can **say** with regard to the verse: **“When the *zifim* came and said to Saul, does not David** hide himself with us” (Psalms 54:2). **What is** the meaning of ***zifim*,** mentioned in this verse? **Rabbi Yoḥanan says:** It means **people who** would **falsify [*hamzayyefin*] their words. And Rabbi Elazar says:** They are called **after their place, as it is written: “Ziph and Telem and Bealoth.”**


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

וּפָסְקוּ אַנְשֵׁי אֲמָנָה. אָמַר רַבִּי יִצְחָק: אֵלּוּ בְּנֵי אָדָם שֶׁהֵן מַאֲמִינִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: כָּל מִי שֶׁיֵּשׁ לוֹ פַּת בְּסַלּוֹ וְאוֹמֵר ״מָה אוֹכַל לְמָחָר״ — אֵינוֹ אֶלָּא מִקְּטַנֵּי אֲמָנָה.

**William Davidson Edition - English:**
§ The mishna states that from the time when the Second Temple was destroyed **men of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He,** and place their trust in Him in all their ways. **As it is taught** in a *baraita*: **Rabbi Eliezer the Great says** that **whoever has bread in his basket** to eat today **and says: What shall I eat tomorrow,** meaning he does not know how he will acquire bread for tomorrow, **he is nothing other** than **from those of little faith.** One must trust in God to provide him with his sustenance.


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

וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר: מַאי דִּכְתִיב ״כִּי מִי בַז לְיוֹם קְטַנּוֹת״ — מִי גָּרַם לַצַּדִּיקִים שֶׁיִּתְבַּזְבֵּז שׁוּלְחָנָן לֶעָתִיד לָבֹא — קַטְנוּת שֶׁהָיָה בָּהֶן, שֶׁלֹּא הֶאֱמִינוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, רָבָא אָמַר: אֵלּוּ קְטַנֵּי בְּנֵי רִשְׁעֵי יִשְׂרָאֵל,

**William Davidson Edition - English:**
**And this is what Rabbi Elazar said: What is** the meaning of that **which is written: “For who plunders the day of small things”** (Zechariah 4:10)? **What caused the table,** i.e., the reward, **of the righteous to be plundered,** meaning wasted, **in the future?** It was **the** small-mindedness **they possessed.** And what is this small-mindedness? **That they did not believe in the Holy One, Blessed be He,** with a complete faith. **Rava said:** Who plunders the day of small things? **These are the small children of the wicked ones of the Jewish people,** who die young,