## Sotah Daf 9b

###### Sotah 9b:1
[Sotah 9b:1](https://torahapp.org/share/book/Sotah/r/9b:1)

וְכֵן מָצִינוּ בְּנָחָשׁ הַקַּדְמוֹנִי, שֶׁנָּתַן עֵינָיו בְּמַה שֶּׁאֵינוֹ רָאוּי לוֹ — מַה שֶּׁבִּיקֵּשׁ לֹא נָתְנוּ לוֹ, וּמַה שֶּׁבְּיָדוֹ נְטָלוּהוּ מִמֶּנּוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי אָמַרְתִּי יְהֵא מֶלֶךְ עַל כׇּל בְּהֵמָה וְחַיָּה, וְעַכְשָׁיו ״אָרוּר הוּא מִכׇּל הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה״.

**William Davidson Edition - English:**
**And, so too, we found with regard to the primeval snake** who seduced Eve, **for he placed his eyes on that which was unfit for him,** as he wanted to marry Eve. Consequently, **that which he desired was not given to him, and that which was in his possession was taken from him. The Holy One, Blessed be He, said: I** initially **said** that the snake **will be king over every domesticated animal and non-domesticated animal, but now he is cursed more than all the domesticated animals and all the non-domesticated animals of the field,** as it is stated: “And the Lord God said unto the serpent: Because you have done this, you are cursed from among all cattle, and from among all beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life” (Genesis 3:14).


###### Sotah 9b:2
[Sotah 9b:2](https://torahapp.org/share/book/Sotah/r/9b:2)

אֲנִי אָמַרְתִּי יְהַלֵּךְ בְּקוֹמָה זְקוּפָה, עַכְשָׁיו — ״עַל גְּחוֹנוֹ יֵלֵךְ״. אֲנִי אָמַרְתִּי יְהֵא מַאֲכָלוֹ מַאֲכַל אָדָם, עַכְשָׁיו — ״עָפָר יֹאכַל״. הוּא אָמַר אֶהֱרוֹג אֶת אָדָם וְאֶשָּׂא אֶת חַוָּה, עַכְשָׁיו — ״אֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ״.

**William Davidson Edition - English:**
The *baraita* explains the elements of this curse. **I said** that the snake **will walk upright,** but **now he shall go on his belly; I said** that **his food will be** the same as the **food** eaten by **a person,** but **now he shall eat dust.** The snake **said: I will kill Adam and marry Eve,** but **now: “I will put enmity between you and the woman and between your seed and her seed”** (Genesis 3:15).


###### Sotah 9b:3
[Sotah 9b:3](https://torahapp.org/share/book/Sotah/r/9b:3)

וְכֵן מָצִינוּ בְּקַיִן וְקֹרַח וּבִלְעָם וְדוֹאֵג וַאֲחִיתוֹפֶל וְגֵחֲזִי וְאַבְשָׁלוֹם וַאֲדוֹנִיָּהוּ וְעוּזִּיָּהוּ וְהָמָן — שֶׁנָּתְנוּ עֵינֵיהֶם בְּמַה שֶּׁאֵינוֹ רָאוּי לָהֶם. מַה שֶּׁבִּיקְּשׁוּ — לֹא נִיתַּן לָהֶם, וּמַה שֶּׁבְּיָדָם — נְטָלוּהוּ מֵהֶם.

**William Davidson Edition - English:**
The *baraita* continues: **And so we found with regard to Cain,** who desired to inherit the whole world alone (see Genesis 4); **and Korah,** who desired the priesthood (see Numbers 16); **and Balaam,** who desired Balak’s money (see Numbers 22); **and Doeg,** who was jealous of David (see I Samuel 21–22); **and Ahithophel,** who was also jealous of David (see II Samuel 16); **and Gehazi,** who took Naaman’s money (see II Kings 5); **and Absalom,** who wanted the kingdom (see II Samuel 15); **and Adonijah,** who also wanted the kingdom (see I Kings 1); **and Uzziah,** who wanted to be the High Priest (see II Chronicles 26); **and Haman,** who wanted to kill all the Jews (see Esther 3:13). All of these were people **who placed their eyes on that which is unfit for them, and** consequently **what they desired was not given to them, and what they had was taken from them.**


###### Sotah 9b:4
[Sotah 9b:4](https://torahapp.org/share/book/Sotah/r/9b:4)

בַּיָּרֵךְ הִתְחִילָּה בַּעֲבֵירָה וְכוּ׳. מְנָא הָנֵי מִילֵּי? אִילֵּימָא מִשּׁוּם דִּכְתִיב: ״בְּתֵת ה׳ אֶת יְרֵכֵךְ נוֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה״ — וְהָכְתִיב: ״וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ״?

**William Davidson Edition - English:**
§ The mishna teaches: **She began her transgression with** her **thigh** and afterward with her stomach, therefore the thigh is smitten first and then the stomach. The Gemara asks: **From where are these matters** derived, i.e., that this is the order of her punishment? **If we say** it is **because it is written** in the verse detailing the priest’s curse: “Then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman: The Lord make you a curse and an oath among your people, **when the Lord does make your thigh to fall away, and your belly to swell”** (Numbers 5:21), which indicates the sequence of her punishment; **but isn’t** the opposite **written** in the verse describing what actually occurs to a guilty *sota*: **“And her belly shall swell, and her thigh shall fall away”** (Numbers 5:27), indicating that the punishment begins with her stomach and then her thigh?


###### Sotah 9b:5
[Sotah 9b:5](https://torahapp.org/share/book/Sotah/r/9b:5)

אֲמַר אַבָּיֵי: כִּי לָיֵיט — לָיֵיט תְּחִילָּה יָרֵךְ, וַהֲדַר בֶּטֶן לָיֵיט, וּמַיָּא כִּי בָּדְקִי — כִּי אוֹרְחַיְיהוּ בָּדְקִי, בֶּטֶן בְּרֵישָׁא וַהֲדַר יָרֵךְ. בִּקְלָלָה נָמֵי כְּתִיב: ״לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ״! הָהוּא דְּמוֹדַע לַהּ כֹּהֵן דְּבֶטֶן בְּרֵישָׁא וַהֲדַר יָרֵךְ, שֶׁלֹּא לְהוֹצִיא לַעַז עַל מַיִם הַמָּרִים.

**William Davidson Edition - English:**
**Abaye said** in explanation: **When** the priest **curses** the woman, **he first curses the thigh and then he curses the stomach, but when the** bitter **water evaluates** her, **it evaluates** her **along its way** through the body. The water **first** enters the **stomach and then** reaches the **thigh.** The Gemara asks: But **in** the verse detailing the **curse it is also written:** “And this water that causes the curse shall go into your bowels, **and will cause your belly to swell, and your thigh to fall away”** (Numbers 5:22). The Gemara answers: **That** verse teaches **that the priest notifies her that** the **stomach** will be affected **first and then** the **thigh, so that** one **not cast aspersions on the bitter water.**


###### Sotah 9b:6
[Sotah 9b:6](https://torahapp.org/share/book/Sotah/r/9b:6)

**מַתְנִי׳** שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו — לְפִיכָךְ נִקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, שֶׁנֶּאֱמַר: ״וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו״.

**William Davidson Edition - English:**
**MISHNA:** The mishna provides additional examples of people who were treated by Heaven commensurate with their actions. **Samson followed his eyes, therefore** he was punished measure for measure, as **the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes”** (Judges 16:21).


###### Sotah 9b:7
[Sotah 9b:7](https://torahapp.org/share/book/Sotah/r/9b:7)

אַבְשָׁלוֹם נִתְגָּאָה בִּשְׂעָרוֹ — לְפִיכָךְ נִתְלָה בִּשְׂעָרוֹ. וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּלַגְשֵׁי אָבִיו — לְפִיכָךְ נִתְּנוּ בּוֹ עֶשֶׂר לוֹנְבִיּוֹת, שֶׁנֶּאֱמַר: ״וַיָּסֹבּוּ עֲשָׂרָה אֲנָשִׁים נוֹשְׂאֵי כְּלֵי יוֹאָב״. וּלְפִי שֶׁגָּנַב שָׁלֹשׁ גְּנֵבוֹת: לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל״ — לְפִיכָךְ נִתְקְעוּ בּוֹ שְׁלֹשָׁה שְׁבָטִים, שֶׁנֶּאֱמַר: ״וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם״.

**William Davidson Edition - English:**
**Absalom was** excessively **proud of his hair,** and **therefore he was hanged by his hair. And** furthermore, **because he engaged in sexual intercourse with ten of his father’s concubines** (see II Samuel 15:16 and 16:22), **therefore ten spears [*loneviyyot*] were put,** i.e., thrust, **into him, as it is stated: “And ten young men that bore Joab’s armor compassed about** and smote Absalom, and slew him” (II Samuel 18:15). **And because he stole** three times, committing **three thefts** of people’s hearts: **The heart of his father,** as he tricked him by saying that he was going to sacrifice offerings; **the heart of the court,** as he tricked them into following him; **and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel”** (II Samuel 15:6), **therefore three spears were embedded into** his heart, **as it is stated:** “Then said Joab: I may not tarry like this with you. **And he took three spears in his hand, and thrust them through the heart of Absalom,** while he was yet alive” (II Samuel 18:14).


###### Sotah 9b:8
[Sotah 9b:8](https://torahapp.org/share/book/Sotah/r/9b:8)

וְכֵן לְעִנְיַן הַטּוֹבָה: מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר: ״וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק״ — לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר: ״וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם״.

**William Davidson Edition - English:**
The mishna continues: **And the same** is so **with regard to the** reward of **good** deeds; a person is rewarded measure for measure. **Miriam waited for** the baby **Moses** for **one hour** at the shore of the Nile, **as it is stated: “And his sister stood afar off,** to know what would be done to him” (Exodus 2:4). **Therefore the Jewish people delayed** their travels in the desert for **seven days** to wait **for her** when she was smitten with leprosy, **as it is stated:** “And Miriam was confined outside of the camp seven days; **and the people journeyed not until Miriam was brought in again”** (Numbers 12:15).


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

יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו, וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: ״וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו וַיַּעֲלוּ עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים״. מִי לָנוּ גָּדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא מֹשֶׁה.

**William Davidson Edition - English:**
**Joseph merited to bury his father,** resulting in a display of great honor to his father, **and there was none among his brothers greater than he** in importance, for he was viceroy of Egypt, **as it is stated: “And Joseph went up to bury his father;** and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. **And there went up with him both chariots and horsemen;** and it was a very great company” (Genesis 50:7–9). **Who, to us,** had **a greater** burial **than Joseph, as it was none** other than **Moses who involved** himself in transporting **his** coffin.


###### Sotah 9b:10
[Sotah 9b:10](https://torahapp.org/share/book/Sotah/r/9b:10)

מֹשֶׁה זָכָה בְּעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: ״וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ״ — מִי גָּדוֹל מִמֹּשֶׁה שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַמָּקוֹם, שֶׁנֶּאֱמַר: ״וַיִּקְבֹּר אוֹתוֹ בַּגַּי״. לֹא עַל מֹשֶׁה בִּלְבַד אָמְרוּ, אֶלָּא עַל כׇּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ״וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה׳ יַאַסְפֶךָ״.

**William Davidson Edition - English:**
**Moses merited** to be the only person involved **in** the transportation of **Joseph’s bones** to be buried in Eretz Yisrael, **and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him”** (Exodus 13:19). **Who** had **a greater** burial **than Moses, as no one involved himself in his** burial **other than the Omnipresent** Himself, **as it is stated: “And He buried him in the valley** in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: **Not only with regard to Moses did** the Sages **say** that God takes part in his burial, **but** also **with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in”** (Isaiah 58:8).


###### Sotah 9b:11
[Sotah 9b:11](https://torahapp.org/share/book/Sotah/r/9b:11)

**גְּמָ׳** תָּנוּ רַבָּנַן: שִׁמְשׁוֹן בְּעֵינָיו מָרַד, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי״ — לְפִיכָךְ נִקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו, שֶׁנֶּאֱמַר: ״וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** (*Tosefta* 3:15): **Samson rebelled with his eyes, as it is stated:** “Then his father and his mother said to him: Is there never a woman among the daughters of your brethren, or among all my people, that you go out to take a wife of the uncircumcised Philistines? **And Samson said to his father: Get her for me; for she is pleasant in my eyes”** (Judges 14:3). **Therefore, the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes”** (Judges 16:21).


###### Sotah 9b:12
[Sotah 9b:12](https://torahapp.org/share/book/Sotah/r/9b:12)

אִינִי? וְהָכְתִיב: ״וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה׳ הִיא״. כִּי אֲזַל מִיהָא — בָּתַר יַשְׁרוּתֵיהּ אֲזַל.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But isn’t it written: “But his father and his mother knew not that it was from the Lord;** as he sought a subterfuge against the Philistines” (Judges 14:4), indicating that Samson’s searching for a Philistine wife was due to a Divine mission? The Gemara answers: Although God did plan the punishment of the Philistines, **in any event when he went, he followed his inclination** and did not act for the sake of Heaven.


###### Sotah 9b:13
[Sotah 9b:13](https://torahapp.org/share/book/Sotah/r/9b:13)

תַּנְיָא, רַבִּי אוֹמֵר: תְּחִילַּת קִלְקוּלוֹ בְּעַזָּה, לְפִיכָךְ לָקָה בְּעַזָּה. תְּחִילַּת קִלְקוּלוֹ בְּעַזָּה, דִּכְתִיב: ״וַיֵּלֶךְ שִׁמְשׁוֹן עַזָּתָה וַיַּרְא שָׁם אִשָּׁה זוֹנָה וְגוֹ׳״, לְפִיכָךְ לָקָה בְּעַזָּה דִּכְתִיב: ״וַיּוֹרִידוּ אוֹתוֹ עַזָּתָהּ״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* in the *Tosefta* (3:15): **Rabbi** Yehuda HaNasi **says: His initial wrongdoing was in Gaza,** and **therefore he was smitten in Gaza.** The Gemara explains: **His initial wrongdoing was in Gaza, as it is written: “And Samson went to Gaza, and saw there a harlot,** and went in unto her” (Judges 16:1). **Therefore, he was smitten in Gaza, as it is written:** “And the Philistines laid hold on him, and put out his eyes; **and they brought him down to Gaza,** and bound him with fetters of brass; and he did grind in the prison-house” (Judges 16:21).


###### Sotah 9b:14
[Sotah 9b:14](https://torahapp.org/share/book/Sotah/r/9b:14)

וְהָכְתִיב: ״וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה״? תְּחִלַּת קִלְקוּלוֹ מִיהָא בְּעַזָּה הֲוָה.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written** earlier: **“And Samson went down to Timnah,** and saw a woman in Timnah of the daughters of the Philistines” (Judges 14:1), indicating that his initial wrongdoing was in Timnah? The **Gemara answers: In any event, his initial wrongdoing was in Gaza,** for at least he had married the woman in Timnah; in Gaza, Samson never wed the woman but only engaged in sexual intercourse with her.


###### Sotah 9b:15
[Sotah 9b:15](https://torahapp.org/share/book/Sotah/r/9b:15)

״וַיְהִי אַחֲרֵי כֵן וַיֶּאֱהַב אִשָּׁה בְּנַחַל שֹׂרֵק וּשְׁמָהּ דְּלִילָה״. תַּנְיָא, רַבִּי אוֹמֵר: אִילְמָלֵא לֹא נִקְרָא שְׁמָהּ ״דְּלִילָה״ — רְאוּיָה הָיְתָה שֶׁתִּקָּרֵא דְּלִילָה: דִּילְדְּלָה אֶת כֹּחוֹ, דִּילְדְּלָה אֶת לִבּוֹ, דִּילְדְּלָה אֶת מַעֲשָׂיו.

**William Davidson Edition - English:**
The Gemara continues its discussion of Samson. The verse states: **“And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah”** (Judges 16:4). **It is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says:** Even **if she had not been called** by the **name Delilah, it would have been fitting that she be called Delilah,** for **she weakened [*dildela*] his strength, she weakened his heart,** and **she weakened his deeds,** thereby decreasing his merits.


###### Sotah 9b:16
[Sotah 9b:16](https://torahapp.org/share/book/Sotah/r/9b:16)

דִּילְדְּלָה אֶת כֹּחוֹ — דִּכְתִיב: ״וַיָּסַר כֹּחוֹ מֵעָלָיו״. דִּילְדְּלָה אֶת לִבּוֹ — דִּכְתִיב: ״וַתֵּרֶא דְּלִילָה כִּי הִגִּיד לָהּ אֶת כׇּל לִבּוֹ״. דִּילְדְּלָה אֶת מַעֲשָׂיו — דְּאִיסְתַּלַּק שְׁכִינָה מִינֵּיהּ, דִּכְתִיב: ״וְהוּא לֹא יָדַע כִּי ה׳ סָר מֵעָלָיו״.

**William Davidson Edition - English:**
The Gemara explains: **She weakened his strength, as it is written:** “And she made him sleep upon her knees; and she called for a man and had the seven locks of his head shaved off; and she began to afflict him, **and his strength went from him”** (Judges 16:19). **She weakened his heart, as it is written: “And when Delilah saw that he had told her all his heart,** she sent and called for the lords of the Philistines, saying: Come up this once, for he has told me all his heart” (Judges 16:18). **She weakened his deeds,** thereby decreasing his merits, **as the Divine Presence left him, as it is written:** “And she said: The Philistines are upon you, Samson. And he awoke out of his sleep, and said: I will go out as at other times, and shake myself. **But he knew not that the Lord was departed from him”** (Judges 16:20).


###### Sotah 9b:17
[Sotah 9b:17](https://torahapp.org/share/book/Sotah/r/9b:17)

״וַתֵּרֶא דְּלִילָה כִּי הִגִּיד לָהּ אֶת כׇּל לִבּוֹ״. מְנָא יָדְעָה? אָמַר רַבִּי חָנִין אָמַר רַב: נִיכָּרִין דִּבְרֵי אֱמֶת. אַבָּיֵי אָמַר: יָדְעָה בּוֹ בְּאוֹתוֹ צַדִּיק דְּלָא מַפֵּיק שֵׁם שָׁמַיִם לְבַטָּלָה. כֵּיוָן דַּאֲמַר ״נְזִיר אֱלֹהִים אֲנִי״, אֲמַרָה: הַשְׁתָּא וַדַּאי קוּשְׁטָא קָאָמַר.

**William Davidson Edition - English:**
The verse states: **“And when Delilah saw that he had told her all his heart”** (Judges 16:18). The Gemara asks: **From where did she know** that this time he had told her the truth about the source of his strength, as he had lied about it previously? **Rabbi Ḥanin says** that **Rav says: Words of truth are recognizable,** and she felt that this time he was telling the truth. **Abaye says** differently: **She knew about** Samson being **a righteous individual, that he would not express the name of Heaven in vain. Once he said:** “And he told her all his heart, and said to her: There has not come a razor upon my head; for **I have been a nazirite unto God** from my mother’s womb” (Judges 16:17), **she said: Now he is certainly saying the truth.**


###### Sotah 9b:18
[Sotah 9b:18](https://torahapp.org/share/book/Sotah/r/9b:18)

״וַיְהִי כִּי הֵצִיקָה לּוֹ בִדְבָרֶיהָ כׇּל הַיָּמִים וַתְּאַלְצֵהוּ״. מַאי ״וַתְּאַלְצֵהוּ״? אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי: בִּשְׁעַת גְּמַר בִּיאָה נִשְׁמְטָה מִתַּחְתָּיו.

**William Davidson Edition - English:**
The verse states: **“And it came to pass, when she pressed him daily with her words, and urged him,** that his soul was vexed unto death” (Judges 16:16). The Gemara asks: **What** is the meaning of **“and urged him”?** How did she do so? **Rabbi Yitzḥak of the school of Rabbi Ami says: At the moment** immediately before his **completion of** the act of **intercourse, she slipped away from beneath him.** By doing this, she urged him to reveal his secret.


###### Sotah 9b:19
[Sotah 9b:19](https://torahapp.org/share/book/Sotah/r/9b:19)

״וְעַתָּה הִשָּׁמְרִי נָא וְאַל תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל תֹּאכְלִי כׇּל טָמֵא״. מַאי ״כׇּל טָמֵא״? וְתוּ: עַד הַשְׁתָּא דְּבָרִים טְמֵאִים קָאָכְלָה?! אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי: דְּבָרִים הָאֲסוּרִים בְּנָזִיר.

**William Davidson Edition - English:**
When the angel spoke to Samson’s mother, he said: **“Now therefore beware, I pray of you, and drink no wine nor strong drink, and eat not any unclean thing”** (Judges 13:4). The Gemara asks, **what** is the meaning of **“any unclean thing”?** That term usually means non-kosher foods, but obviously she would not eat them anyway. **And** what’s **more, until now was she eating unclean things,** that she should have to be warned not to continue doing so? **Rabbi Yitzḥak of the school of Rabbi Ami says:** The angel was not referring to foods that are actually unclean, but rather **items that are forbidden to a nazirite.**


###### Sotah 9b:20
[Sotah 9b:20](https://torahapp.org/share/book/Sotah/r/9b:20)

״וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי״. אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי: הוּא אִיוָּה לְדָבָר טָמֵא — לְפִיכָךְ נִתְלוּ חַיָּיו בְּדָבָר טָמֵא.

**William Davidson Edition - English:**
After Samson smote one thousand Philistines with the jawbone of a donkey, he called the place Lehi, and God miraculously granted him to drink, as he was dying of thirst. The verse states: **“But God cleaved the hollow place that is in Lehi,** and out of there came water; and when he had drunk, his spirit came back, and he revived” (Judges 15:19). **Rabbi Yitzḥak of the school of Rabbi Ami says: He desired something unclean,** as he was driven by lust to Philistine women. **Therefore,** the saving of **his life was dependent on something unclean,** the jawbone of a donkey.


###### Sotah 9b:21
[Sotah 9b:21](https://torahapp.org/share/book/Sotah/r/9b:21)

״וַתָּחֵל רוּחַ ה׳ וְגוֹ׳״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: חָלְתָה נְבוּאָתוֹ שֶׁל יַעֲקֹב אָבִינוּ, דִּכְתִיב: ״יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ״.

**William Davidson Edition - English:**
The verse states with regard to Samson: **“And the spirit of the Lord began [*vataḥel*]** to move him in Mahaneh Dan, between Zorah and Eshtaol” (Judges 13:25). **Rabbi Ḥama, son of Rabbi Ḥanina, says: The prophecy of Jacob our forefather** concerning the tribe of Dan **took effect [*ḥaleta*]** through Samson, a member of the tribe of Dan, **as it is written: “Dan shall be a serpent in the way,** a horned snake in the path, that bites the horse’s heels, so that his rider falls backward” (Genesis 49:17).


###### Sotah 9b:22
[Sotah 9b:22](https://torahapp.org/share/book/Sotah/r/9b:22)

״לְפַעֲמוֹ בְּמַחֲנֵה דָן״, אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי: מְלַמֵּד שֶׁהָיְתָה שְׁכִינָה מְקַשְׁקֶשֶׁת לְפָנָיו כְּזוֹג. כְּתִיב הָכָא: ״לְפַעֲמוֹ בְּמַחֲנֵה דָן״, וּכְתִיב הָתָם: ״פַּעֲמֹן וְרִמֹּן״.

**William Davidson Edition - English:**
The verse continues: **“To move him [*lefa’amo*] in Mahaneh Dan.” Rabbi Yitzḥak of the school of Rabbi Ami says:** This **teaches that the Divine Presence jangled before him,** inspiring him, **like a bell [*zog*],** as **it is written here: “To move him [*lefa’amo*] in Mahaneh Dan,” and it is written there** with regard to the clothing of the High Priest: **“A bell [*pa’amon*] and a pomegranate”** (Exodus 39:26).


###### Sotah 9b:23
[Sotah 9b:23](https://torahapp.org/share/book/Sotah/r/9b:23)

״בֵּין צׇרְעָה וּבֵין אֶשְׁתָּאוֹל״, אָמַר רַבִּי אַסִּי: צׇרְעָה וְאֶשְׁתָּאוֹל שְׁנֵי הָרִים גְּדוֹלִים הָיוּ, וַעֲקָרָן שִׁמְשׁוֹן וּטְחָנָן זֶה בָּזֶה.

**William Davidson Edition - English:**
The verse concludes: **“Between Zorah and Eshtaol.” Rabbi Asi says: Zorah and Eshtaol were two large mountains, and Samson uprooted them and ground them one against the other.**


###### Sotah 9b:24
[Sotah 9b:24](https://torahapp.org/share/book/Sotah/r/9b:24)

״וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת יִשְׂרָאֵל״, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא:

**William Davidson Edition - English:**
Samson’s parents were told: “For behold, you shall conceive, and bear a son; and no razor shall come upon his head; for the child shall be a nazirite unto God from the womb; **and he shall begin to save Israel** out of the hand of the Philistines” (Judges 13:5). **Rabbi Ḥama, son of Rabbi Ḥanina, says:**