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Sotah 20

The numbers that appear next to certain entries represent the number assigned to those items in the diagram of the Beis ha'Mikdash of the Tiferes Yisrael (e.g. TY #43). This diagram, which will be included in a separate mailing and can be found on our site, is printed both in the Tiferes Yisrael Mishnayos (in Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).

1) [line 8] MACHMAS BI'ASUSA HU D'AMRAH - she said it ("Eini Shosah") because she was suddenly frightened

2) [line 13] AL HA'DESHEN (the Girsa of RASHI is AL *BEIS* HA'DESHEN)
(a) There are three places associated with the Beis ha'Mikdash that are called "Beis ha'Deshen" (ash-pile) (Zevachim 104b):

1. One Beis ha'Deshen was located southeast of the outer Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos north of the foot of the ramp. The Terumas ha'Deshen (a shovel-full of ashes lifted from the bonfire of the outer Mizbe'ach) and ashes from the Menorah and the inner Mizbe'ach were put there every morning. Additionally, when a bird was brought as an Olas ha'Of, the Kohen cut out the crop and surrounding feathers of the bird (or, according to some Tana'im, the crop and the intestines -- Zevachim 65a) and threw them onto this Beis ha'Deshen.
2. The second Beis ha'Deshen was located immediately to the east of the outer Mizbe'ach, and was used for burning Pesulei Kodshei ha'Kodashim and the Pesulei Eimurim of the Kodshim Kalim.
3. The third Beis ha'Deshen was also called the Shefech ha'Deshen. Most of the ashes from the sacrifices burned on the outer Mizb'ach were cleared away to the Tapu'ach, a large pile of ashes in the middle of the Mizbe'ach. The Torah states that when this pile becomes excessively large, the ashes must be cleared away to the Shefech ha'Deshen, the ritually clean place outside the camp in the desert or outside of Yerushalayim where the ashes from the Mizbe'ach are deposited (Vayikra 4:12, 6:4). The Parim and Se'irim ha'Nisrafim (the oxen and goats the remains of which were burned) were also burned in this Beis ha'Deshen.
(b) The Beis ha'Deshen mentioned in our Mishnah is the second one.

3) [line 18] ME'AR'ARIN OSAH - they force her to drink, i.e. they open her mouth and pour the Mei ha'Marim down her throat

4) [line 19] PANEHA MORIKOS - (a) her face would pale; (b) her face would turn yellowish-green (based on TOSFOS to Yevamos 60b DH Siman and to Bechoros 44b DH li'Ydei)

5) [line 20] MISMAL'ES GIDIN - [the blood vessels of her face swell and] her face appears to be full of blood vessels

6) [line 27] TIFLUS - promiscuity
7) [line 28] ROTZAH ISHAH B'KAV V'TIFLUS MI'TISH'AH KABIN U'FERISHUS - a woman would rather have one Kav (minimal income) and frivolity than nine Kabin (abundant income) and chastity

8) [line 29] CHASID SHOTEH - a foolish pious person
9) [line 30] RASHA ARUM - a cunning wicked person
10) [line 30] ISHAH PERUSHAH - an (false) ascetic woman
11) [line 30] MAKOS PERUSHIN - a person who afflicts himself in order to prove that he is exceedingly pious

12) [line 31] MEVALEI OLAM - those who ruin the world
13) [line 33] KANKANTUM - (O.F. adrement) vitriol, black ink used by shoemakers
14) [line 36] LAVLAR - a scribe
15) [line 42] "U'MACHAH [EL MEI HA'MARIM]" - "and he erases it [in the bitter water]" (Bamidbar 5:23)

16) [line 44] MEICHASH L'ZEVUV - I am cautious lest a fly [land on a letter Dales, wiping off its corner and changing it into a Reish] (therefore I use Kankantum, (a) which is a fly-repellent -- TOSFOS YESHANIM to Eruvin 13a; (b) which is permanent to the degree that the corner will not be entirely erased -- RASHI)

17) [line 45] A'TAGEI D'DALES - on the point of the upper-right corner of the letter Dales
18) [line 50] KAM A'LIBEI - to understand his intentions

19) [line 50] V'GAMAR GEMARA - he learned and memorized the Mishnayos
20) [line 51] SAVAR SEVARA - he learned Talmudic methodology and how to analyze the Mishnayos


21) [line 9] D'INTIK L'SHUM RACHEL - it has been designated for Rachel
22) [line 14] L'SHUM ALOS B'OLAM - only for the sake of the curses [with which a Sotah is cursed]

23) [line 14] D'LEHISLAMED KESIVAH - that is written from which to learn
24) [line 17] V'NIMLACH - and he changed his mind

25) [line 20] LISHMAH (For her sake)
(a) The Torah states (Devarim 24:1) that if a man wants to divorce his wife, he must write a Sefer Kerisus (a document that cuts [the bond between them]) and hand it to her in front of two witnesses. In the language of Chazal, this document of divorce is called a Get (pl. - Gitin.)
(b) A Get must contain the full names of the pair involved in the divorce, the places where they are to be found at the time of the writing (or where they live, or where they were born, according to some), and the date and place where the Get is written. If any of these items is missing or mistaken ("Shinah Shemo u'Shemah" -- Gitin 34b, Yevamos 91b), the Get is invalid.
(c) A Get must be written Lishmah (for the sake of the woman who is to be divorced), as is learned from the verse in the Torah, "v'Kasav *Lah* Sefer Kerisus" - "and he must write *for her* a bill of divorce" (Devarim 24:1). The scribe must therefore write at least: 1. the name of the wife; 2. the name of the husband; 3. the place; and 4. the words "Harei At Muteres l'Chol Adam" -- "You are hereby free to marry whomever you wish" -- with the intention that this Get will be used to divorce this specific woman (see RAMBAM Hilchos Gerushin 3:7).
(d) The Tana'im argue as to whether Parshas Sotah must be written Lishmah. Rebbi Achai bar Yoshi'ah rules that it does not have to be *written* Lishmah. The verse in Bamidbar (5:30) only requires "Asi'ah" ("doing" = erasing the Parshas Sotah) Lishmah, and not Kesivah (writing) Lishmah. The RAMBAM (Hilchos Sotah 3:8) rules like Tana Kama, that Parshas Sotah must be written Lishmah.

26) [line 31] MACHANEH LEVIYAH
There are three main Machanos (designated holy areas) within the city of Yerushalayim, corresponding to their respective areas in the Midbar (desert):

(a) The entire area within the walls of Yerushalayim, excluding Har ha'Bayis, is Machaneh Yisrael. This area corresponded to the area of encampment of the twelve tribes in the Midbar. Machaneh Yisrael is off-limits to Metzora'im. Metzora'im are also forbidden to enter any walled city in Eretz Yisrael.
(b) The area between the Azarah and the wall encompassing Har ha'Bayis, including the Ezras Nashim courtyard (TY #10), is Machaneh Leviyah. This corresponded to the area around the Mishkan, where the Leviyim encamped. Not only Metzora'im are prohibited to enter this area, but also Zavin, Zavos, Nidos and Yoldos.
(c) The entire area within the Azarah (i.e. the Ezras Yisrael (TY #22) and the Ezras Kohanim (TY #25) that contained the Beis ha'Mikdash, the Mizbe'ach (TY #47), and various Lishkos or chambers -- but not the Ezras Nashim -- is Machaneh Shechinah (excluding the area under the gate to the Azarah known as Sha'ar Nikanor -- TY #18). This corresponded to the area of the Mishkan [within the Kela'im/curtains]. This area is even prohibited to a person who is Tamei Mes.
27) [line 35] SHEMA TIFROS NIDAH - lest she get her period
28) [line 36] BI'ASUSA MERAPYA - sudden fright loosens [and opens the Makor and makes blood come out]

29) [line 37] "VA'TISCHALCHAL" - "and her insides became hollow" (Esther 4:4) (RASHI to Megilah 15a -- see MAHARSHA)

30) [line 38] CHARADAH MESALEKES ES HA'DAMIM - trepidation prevents the appearance of Dam Nidah

31) [line 39] PACHADA TZAMIS - anxiety constricts [the Makor so that no blood comes out] (Pachada = Charadah)

32) [line 46] "ZERA YA'AVDENU YESUPAR LA'SH-M LA'DOR." - "Their seed shall serve Him; it shall be told of HaSh-m to the coming generation." (Tehilim 22:31) - The Gemara interprets the beginning of this verse as, "Their seed that will live to sing the praises of HaSh-m shall serve Him..." referring to babies that are born after nine months (RASHI)

33) [line 49] "LAHEN MALKA MILKI YISHPAR ALACH VA'CHATAYACH B'TZIDKAH FERUK, VA'AVAYASACH B'MICHAN ANAYIN; HEN TEHEVEH ARCHA LISH'LEVESACH." - "Therefore, O king, let my counsel be acceptable to you, and break off your sins by practicing righteousness, and your iniquities by showing mercy to the poor; that there may be a lengthening of your tranquillity." (Daniel 4:24) - see Background to Sotah 21:1.

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