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Kollel Iyun Hadaf, Jerusalem

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Sotah 32

SOTAH 31-35 - These Dafim have been dedicated by Mrs. Estanne Abraham-Fauer in honor of the first Yahrzeit (18 Teves 5761) of her father, Reb Mordechai ben Eliezer Zvi (Weiner). May the merit of supporting and advancing the study of the Talmud be l'Iluy Nishmaso.


***** Perek Eilu Ne'emarin *****


1. Parshas Sotah, Viduy Ma'aser, K'ri'as Sh'ma, Tefilah, Birchas ha'Mazon, Shevu'as ha'Eidus and Shevu'as ha'Pikadon - may all be said in any language.
2. Mikra Bikurim, Chalitzah, B'rachos u'Kelalos, Birchas Kohanim, Birchas Kohen Gadol, Parshas ha'Melech, Parshas Eglah Arufah and Mashu'ach Milchamah (when he speaks to the people) - must all be said in Lashon ha'Kodesh.
(b) We would have thought that Parshas Sotah should be confined to Lashon ha'Kodesh - because if the Chalitzah of a Yevamah, who is only a Chayvei La'avin, requires Lashon ha'Kodesh, then Parshas Sotah, which involves a Chiyuv Misah, should certainly do so.

(c) 'Viduy Ma'aser' - is the name given to the declaration ("Bi'arti ha'Kodesh min ha'Bayis) that one makes when clearing out any outstanding Ma'asros on Erev Pesach of the third and sixth years.

(d) The case of the above Din regarding ...

1. ... Shevu'as ha'Eidus - entails swearing falsely that the testimony that he is about to present is true, for which he has to bring a Korban Olah ve'Yored.
2. ... Shevu'as ha'Pikadon - entails denying under oath, that he someone else's property in his possession - for which he brings a Korban Asham Gezeilos.
(a) When the Tana says ...
1. ... 'B'rachos u'Kelalos' - he means the 'B'rachos and K'lalos' which Yisrael said at Gerizim and Har Eival, shortly after entering Eretz Yisrael.
2. ... 'Birchas Kohen Gadol' - he means the eight B'rachos that the Kohen Gadol recited after the Avodah on Yom Kipur.
3. ... 'Parshas ha'Melech' - he means the Parshah of Hakheil, which the Kohen Gadol would read in the Azarah on Motza'ei Yom Tov Rishon of Sukos on the year after Shemitah.
(b) We learn from the 'Gezeirah-Shavah' ...
1. ... "Ve'anu ha'Levi'im Ve'amru" ((Ki Savo - in connection with the B'rachos and K'lalos) and "Ve'anisa Ve'amarta Lifnei Hashem Elokecha" (Ki Savo - in connection with Bikurim) - that Bikurim, like the B'rachos and K'lalos, must be said in Lashon ha'Kodesh.
2. ... "Ve'anu ha'Levi'im Ve'amru" and "Ve'ansah Ve'amrah" (Ki Seitzei - in connection with Chalitzah) - that Chalitzah, like the B'rachos and K'lalos, must be said in Lashon ha'Kodesh, too.
(c) Rebbi Yehudah disagrees. He learns that Chalitzah must be said in Lashon ha'Kodesh - from "Ve'ansah Ve'amrah ... Kachah" (and the word "Kachah" comes to preclude any change.
(a) We learn from the 'Gezeirah-Shavah' "ha'Lo Heimah be'Eiver ha'Yarden ... Eitzel *Elonei Moreh*" and "Va'ya'avor Avram ba'Aretz Ad Mekom Sh'chem Ad *Eilon Moreh*" - that Eilon Moreh is synonymous with Sh'chem. Consequently, Har Gerizim and Har Eival are next to Sh'chem.

(b) Six tribes ascended Har Gerizim, and six, Har Eival - the Aron remained below, surrounded by the Levi'im, who in turn, were surrounded by the Kohanim.

(c) The Kohanim and the Levi'im would announce the B'rachos ('Baruch Asher Lo Ya'aseh Fesel ... ') facing Har Gerizim, and the K'lalos ('Arur Asher Ya'aseh Fesel ... ') facing Har Eival.

(d) Everyone responded 'Amen' both to the B'rachos and to the K'lalos.

(a) They then took the twelve large stones that they brought with them from the bed of the Jordan River - and used them to construct a Mizbe'ach. Then, based on the Pasuk "Ba'er Heitev", they wrote the entire Torah on them in seventy languages.

(b) The purpose of the stones was to sacrifice on them Olos and Shelamim.

(c) After demolishing the stones - they carried them with them to Gilgal, where they stayed overnight, and there they set them up once more.




(a) We learn from the Pasuk ...
1. ... "*Ve'amar* el ha'Ishah" - that Parshas Sotah may be said in any language.
2. ... "Ve'amar *el ha'Ishah"* - that the Kohen tells her things that will make an impression on her.
(b) The Kohen would announce 'Al Mah Hi Shosah, Bameh Hi Shosah, Al Meh Nitma'as, u'va'Meh Hi Nitma'as'. 'Al Mah Hi Shosah' means that she can attribute her having to drink to her licentiousness. 'Bameh Hi Shosah' refers - to her drinking in an earthenware vessel.

(c) 'Al Meh Nitma'as' means that her Tum'ah is the result of her lightheadedness and childishness 'u'va'Meh Hi Nitma'as' means - that the Kohen also announced that it is only if she transgressed willfully that the water will take effect, but not if she was a Shogeg or an O'nes.

(d) It was necessary to announce ...

1. ... this last piece of information with her was - so that, should nothing happen to her after drinking the water (because she transgresses be'Shogeg or be'O'nes), she should not denigrate the water (by claiming that, even if she had been Meizid, nothing would have happened either).
2. ... the first three pieces - so that the other women would take their cue from what happened to her.
6) We learn that Viduy Ma'aser can be said in any language from a 'Gezeirah-Shavah' "Ve'amarta Lifnei Hashem Elokecha" from "Ve'amar ha'Kohen la'Ishah" (by Sotah). Rav Z'vid asked Abaye why we do not rather learn the 'Gezeirah-Shavah' from "Ve'anisa Ve'amarta" (by the Levi'im), to require Lashon ha'Kodesh. Abaye replied - that we learn 'Amirah' on its own from 'Amirah' on its own, rather than from 'Amirah' together with 'Aniyah'.


(a) The difference between "Ve'amarta" and "Ve'anisa Ve'Amarta" is - that the former implies quietly, the latter, in a loud voice.

(b) Consequently, Rebbi Shimon ben Yochai in a Beraisa learns from the fact that the Torah writes "Ve'amarta" by Ma'aser, and "Ve'anisa Ve'amarta" by Bikurim - that one speaks one's praise quietly, and one's shame in a loud voice.

(c) Viduy Ma'aser is praiseworthy - because it contains a description of how one gave all his T'rumos and Ma'asros correctly; Bikurim is shameful - because it contains the phrase "Arami Oved Avi", a confession that our ancestor Lavan was a Rasha.

(a) Rebbi Yochanan quoting Rebbi Shimon bar Yochai explains that we Daven quietly (which we learn from Chanah) - in order to avoid causing a sinner embarrassment when he confesses his sins.

(b) That is also the reason that a Chatas and an Olah are Shechted in the same location (anywhere on the north side of the Azarah) - so that when someone brings a Chatas, nobody will know that it is not an Olah.

(c) To avoid his two statements from condradicting each other - we amend his first statement 'u'Genuso be'Kol Ram' - to read 've'Tza'aro be'Kol Ram'.

(d) His source for this is - the Pasuk in Tazri'a "ve'Tamei Tamei Yikra", which the Metzora would announce as he was led out of the camp, to evoke the pity of the people and goad them into praying on his behalf.

(a) We just quoted Rebbi Shimon, who maintains that a Chatas and an Olah are Shechted in the same location (anywhere on the north side of the Azarah), so that when someone brings a Chatas, nobody will know that it is not an Olah. They will not know from the fact that ...
1. ... the blood of a Chatas is sprinkled above the red thread, and the Olah, below it - because that is something that only the Kohen in attendance will know, but nobody else.
2. ... a Chatas is a female animal, whereas an Olah is a male - because they make sure that the male organ is kept covered by the fat-tail, so that nobody will know the sex of the animal.
(b) In the event that ...
1. ... he chose to bring a she-goat, which does not have a fat-tail - then he has only himself to blame if everyone sees that he brought a Chatas, for choosing to bring a goat and not a sheep.
2. ... his sin was that of idolatry (be'Shogeg), where he has no choice but to bring a she-goat - the Torah wants him to be embarrassed, so as to atone for his terrible sin.
(a) According to Rebbi, K'ri'as Sh'ma must be recited in Lashon ha'Kodesh - because the Torah writes "Ve'hayu", implying that one must read them in the language in which they are written.

(b) The Rabbanan disagree with Rebbi - because the Torah writes "Sh'ma", implying in whatever language one understands.

(c) Rebbi learns from the word "Sh'ma" - that one must hear what he is reciting.

(d) The Rabbanan learn from the word "Ve'hayu" - that one is obligated to read the words of the Sh'ma in the order in which they appear in the Torah.

(a) Rebbi learns the obligation to read the Sh'ma in the correct order - from the extra 'Hey' in "ha'Devarim".

(b) The Rabbanan - do not consider the extra 'Hey' in "ha'Devarim" to be a D'rashah.

(a) We suggest, that from Rebbi, it would appear that the rest of the Torah can be said in any language - referring to what one reads in Shul.

(b) We refute that contention - by countering that he would need "Ve'hayu" (even if the rest of the Torah had to be written in Lashon ha'Kodesh) in order not to learn from "Sh'ma" that one can recite it in any language (like the Chachamim).

(c) And we refute the suggestion that the Rabbanan hold that the entire Torah was said in Lashon ha'Kodesh, because otherwise, why would they require the D'rashah of "Sh'ma" - by countering that they would need it (even if the entire Torah could be said in any language) in order not to learn from "Ve'hayu" that it must be recited in Lashon ha'Kadosh, like Rebbi.

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