נוֹחַ לוֹ לְאָדָם שֶׁיָּבוֹא עַל סְפֵק אֵשֶׁת אִישׁ, וְאַל יַלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים. מְנָא לַן? מִדְּדָרֵשׁ רָבָא, דְּדָרֵשׁ רָבָא: מַאי דִּכְתִיב ״וּבְצַלְעִי שָׂמְחוּ וְנֶאֱסָפוּ... קָרְעוּ וְלֹא דָמּוּ״? אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ, שֶׁאִם הָיוּ מְקָרְעִים בְּשָׂרִי, לֹא הָיָה דָּמִי שׁוֹתֵת לָאָרֶץ.

It is preferable for a person to engage in intercourse with a woman whose married status is uncertain and not humiliate another in public. The Gemara asks: From where do we derive this? The Gemara answers: It is from that which Rava interpreted, as Rava interpreted: What is the meaning of that which is written: “And when I limped they rejoiced and gathered…they tore and did not cease [damu]” (Psalms 35:15)? The term “damu” can also be understood as a reference to blood. Concerning the fasting he undertook to atone for his sin with Bathsheba (see II Samuel, chapters 11–12), David said before the Holy One, Blessed be He: Master of the Universe, it is revealed and known before You that if my tormenters were to tear my flesh, my blood [dami] would not flow to the ground, due to excessive fasting.

וְלֹא עוֹד אֶלָּא, אֲפִילּוּ בְּשָׁעָה שֶׁעוֹסְקִין בִּנְגָעִים וְאֹהָלוֹת, אוֹמְרִים לִי: דָּוִד, הַבָּא עַל אֵשֶׁת אִישׁ, מִיתָתוֹ בַּמֶּה? וַאֲנִי אוֹמֵר לָהֶם: מִיתָתוֹ בְּחֶנֶק, וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. אֲבָל הַמַּלְבִּין אֶת פְּנֵי חֲבֵירוֹ בָּרַבִּים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.

And moreover, they torment me to the extent that even at the time when they are engaged in the public study of the halakhot of leprous sores and tents in which there is a corpse, i.e., halakhic matters that have no connection to my sin, they say to me: David, one who engages in intercourse with a married woman, his death is effected with what form of execution? And I say to them: One who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, but he still has a share in the World-to-Come. But one who humiliates another in public has no share in the World-to-Come. The transgression of you, who humiliate me, is more severe than my transgression.

וְאָמַר מָר זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב, וְאָמְרִי לַהּ: אָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא, וְאָמְרִי לָהּ: אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: נוֹחַ לוֹ לְאָדָם שֶׁיַּפִּיל עַצְמוֹ לְכִבְשַׁן הָאֵשׁ וְאַל יַלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים. מְנָא לַן? מִתָּמָר, דִּכְתִיב: ״הִיא מוּצֵאת וְהִיא שָׁלְחָה אֶל חָמִיהָ״.

And Mar Zutra bar Toviyya says that Rav says; and some say Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says; and some say Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: It is more comfortable for a person to cast himself into a fiery furnace, than to humiliate another in public to avoid being cast into the furnace. From where do we derive this? From Tamar, daughter-in-law of Judah. When she was taken out to be burned, she did not reveal that she was pregnant with Judah’s child. Rather, she left the decision to him, to avoid humiliating him in public, as it is written: “And Judah said: Bring her forth, and let her be burnt. When she was brought forth, she sent to her father-in-law, saying: I am pregnant by the man to whom these belong. And she said: Examine these, whose are these, the signet, and the cords, and the staff?” (Genesis 38:24–25).

אָמַר רַב חִנָּנָא בְּרֵיהּ דְּרַב אִידִי: מַאי דִּכְתִיב ״וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״? עַם שֶׁאִתְּךָ בְּתוֹרָה וּבַמִּצְווֹת, אַל תּוֹנֵיהוּ. אָמַר רַב: לְעוֹלָם יְהֵא אָדָם זָהִיר בְּאוֹנָאַת אִשְׁתּוֹ, שֶׁמִּתּוֹךְ שֶׁדִּמְעָתָהּ מְצוּיָה, אוֹנָאָתָהּ קְרוֹבָה.

§ Rav Ḥinnana, son of Rav Idi, says: What is the meaning of that which is written: “And you shall not mistreat each man his colleague [amito]” (Leviticus 25:17)? The word amito is interpreted as a contraction of im ito, meaning: One who is with him. With one who is with you in observance of Torah and mitzvot, you shall not mistreat him. Rav says: A person must always be careful about mistreatment of his wife. Since her tear is easily elicited, punishment for her mistreatment is immediate.

אָמַר רַבִּי אֶלְעָזָר: מִיּוֹם שֶׁנֶּחְרַב בֵּית הַמִּקְדָּשׁ, נִנְעֲלוּ שַׁעֲרֵי תְפִילָּה, שֶׁנֶּאֱמַר: ״גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִילָּתִי״. וְאַף עַל פִּי שֶׁשַּׁעֲרֵי תְפִילָּה נִנְעֲלוּ, שַׁעֲרֵי דְמָעוֹת לֹא נִנְעֲלוּ, שֶׁנֶּאֱמַר: ״שִׁמְעָה תְפִלָּתִי ה׳ וְשַׁוְעָתִי הַאֲזִינָה, אֶל דִּמְעָתִי אַל תֶּחֱרַשׁ״.

Rabbi Elazar says: Since the day the Temple was destroyed the gates of prayer were locked, and prayer is not accepted as it once was, as it is stated in lament of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13).

וְאָמַר רַב: כׇּל הַהוֹלֵךְ בַּעֲצַת אִשְׁתּוֹ נוֹפֵל בְּגֵיהִנָּם, שֶׁנֶּאֱמַר: ״רַק לֹא הָיָה כְאַחְאָב וְגוֹ׳״. אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְהָא אָמְרִי אִינָשֵׁי, אִיתְּתָךְ גּוּצָא – גְּחֵין וְתִלְחוֹשׁ לָהּ! לָא קַשְׁיָא: הָא בְּמִילֵּי דְעָלְמָא, וְהָא בְּמִילֵּי דְבֵיתָא. לִישָּׁנָא אַחֲרִינָא: הָא בְּמִילֵּי דִשְׁמַיָּא, וְהָא בְּמִילֵּי דְעָלְמָא.

And Rav says: Nevertheless, anyone who follows the counsel of his wife descends into Gehenna, as it is stated: “But there was none like Ahab, who did give himself over to do that which was evil in the sight of the Lord, whom Jezebel his wife incited” (I Kings 21:25). Rav Pappa said to Abaye: But don’t people say a popular proverb: If your wife is short, stoop and whisper to her and consult with her? The Gemara answers: This is not difficult, as this statement of Rav instructs that one not follow her counsel in general matters; and that proverb instructs that one follow her counsel in household matters. The Gemara presents another version of this distinction: This statement of Rav maintains that one should not follow her counsel in divine matters; and that proverb maintains that one should follow her counsel in general matters.

אָמַר רַב חִסְדָּא: כׇּל הַשְּׁעָרִים נִנְעָלִים, חוּץ מִשַּׁעֲרֵי אוֹנָאָה, שֶׁנֶּאֱמַר: ״הִנֵּה ה׳ נִצָּב עַל חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ״. אָמַר רַבִּי אֶלְעָזָר: הַכֹּל נִפְרָע בִּידֵי שָׁלִיחַ, חוּץ מֵאוֹנָאָה, שֶׁנֶּאֱמַר: ״וּבְיָדוֹ אֲנָךְ״.

Rav Ḥisda says: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment, as it is stated: “And behold, the Lord stood upon a wall built with a plumb line, and a plumb line in His hand” (Amos 7:7). God stands with the scales of justice in His hand to determine if one has been subjected to injustice. Rabbi Elazar says: In response to all transgressions, God punishes the perpetrator by means of an agent, except for mistreatment [ona’a], as it is stated: “And a plumb line [anakh] in His hand.” The term for mistreatment and the term for plumb line are spelled in a similar manner, indicating that God Himself inflicts retribution.

אָמַר רַבִּי אֲבָהוּ: שְׁלֹשָׁה אֵין הַפַּרְגּוֹד נִנְעָל בִּפְנֵיהֶם: אוֹנָאָה, וְגָזֵל, וַעֲבוֹדָה זָרָה. אוֹנָאָה, דִּכְתִיב: ״וּבְיָדוֹ אֲנָךְ״. גָּזֵל, דִּכְתִיב: ״חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל פָּנַי תָּמִיד״. עֲבוֹדָה זָרָה, דִּכְתִיב: ״הָעָם הַמַּכְעִיסִים אוֹתִי עַל פָּנַי תָּמִיד וְגוֹ׳״.

Rabbi Abbahu says: There are three sins before whose transgressors the curtain [hapargod] between the world and the Divine Presence is not locked; their sins reach the Divine Presence. They are: Verbal mistreatment, robbery, and idol worship. Mistreatment, as it is stated: “And a plumb line in His hand”; robbery, as it is stated: “Violence and robbery are heard in her, they are before Me continually” (Jeremiah 6:7); idol worship, as it is stated: “A people that angers Me before Me continually; that sacrifice in gardens, and burn incense upon bricks” (Isaiah 65:3).

אָמַר רַב יְהוּדָה: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְבוּאָה בְּתוֹךְ בֵּיתוֹ, שֶׁאֵין מְרִיבָה מְצוּיָה בְּתוֹךְ בֵּיתוֹ שֶׁל אָדָם אֶלָּא עַל עִסְקֵי תְבוּאָה, שֶׁנֶּאֱמַר: ״הַשָּׂם גְּבוּלֵךְ שָׁלוֹם חֵלֶב חִטִּים יַשְׂבִּיעֵךְ״. אָמַר רַב פָּפָּא, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: כְּמִשְׁלַם שְׂעָרֵי מִכַּדָּא, נָקֵישׁ וְאָתֵי תִּגְרָא בְּבֵיתָא.

Apropos the topic of how a man should approach his household, Rav Yehuda says: A person must always be careful about ensuring that there is grain inside his house, as discord is found in a person’s house only over matters of grain, as it is stated: “He makes your borders peace; He gives you plenty with the finest wheat” (Psalms 147:14). If there is the finest wheat in your house, there will be peace there. Rav Pappa said: This is in accordance with the adage that people say: When the barley is emptied from the jug, quarrel knocks and enters the house.

וְאָמַר רַב חִינָּנָא בַּר פָּפָּא: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְבוּאָה בְּתוֹךְ בֵּיתוֹ, שֶׁלֹּא נִקְרְאוּ יִשְׂרָאֵל דַּלִּים אֶלָּא עַל עִסְקֵי תְבוּאָה, שֶׁנֶּאֱמַר: ״וְהָיָה אִם זָרַע יִשְׂרָאֵל וְגוֹ׳״, וּכְתִיב: ״וַיַּחֲנוּ עֲלֵיהֶם וְגוֹ׳״, וּכְתִיב: ״וַיִּדַּל יִשְׂרָאֵל מְאֹד מִפְּנֵי מִדְיָן״.

And Rav Ḥinnana bar Pappa says: A person must always be careful about ensuring that there is grain inside his house, as the Jewish people were characterized as poor only over matters of grain, as it is stated: “And it was, if Israel sowed, and Midian and the children of the east ascended” (Judges 6:3); and it is written: “And they encamped against them and they destroyed the crops of the land” (Judges 6:4); and it is further written: “And Israel was greatly impoverished due to Midian” (Judges 6:6).

וְאָמַר רַבִּי חֶלְבּוֹ: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּכְבוֹד אִשְׁתּוֹ, שֶׁאֵין בְּרָכָה מְצוּיָה בְּתוֹךְ בֵּיתוֹ שֶׁל אָדָם אֶלָּא בִּשְׁבִיל אִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״וּלְאַבְרָם הֵטִיב בַּעֲבוּרָהּ״. וְהַיְינוּ דַּאֲמַר לְהוּ רָבָא לִבְנֵי מָחוֹזָא: אוֹקִירוּ לִנְשַׁיְיכוּ, כִּי הֵיכִי דְּתִתְעַתְּרוּ.

And Rabbi Ḥelbo says: A person must always be careful about sustaining the honor of his wife, as blessing is found in a person’s house only because of his wife, as it is stated in allusion to this: “And he dealt well with Abram for her sake, and he had sheep and oxen” (Genesis 12:16). And that is what Rava said to the residents of Meḥoza, where he lived: Honor your wives, so that you will become rich.

תְּנַן הָתָם: חֲתָכוֹ חוּלְיוֹת, וְנָתַן חוֹל בֵּין חוּלְיָא לְחוּלְיָא – רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִין.

§ Apropos the topic of verbal mistreatment, we learned in a mishna there (Kelim 5:10): If one cut an earthenware oven widthwise into segments, and placed sand between each and every segment, Rabbi Eliezer deems it ritually pure. Because of the sand, its legal status is not that of a complete vessel, and therefore it is not susceptible to ritual impurity. And the Rabbis deem it ritually impure, as it is functionally a complete oven.