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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sotah 3


(a) Rav Nachman bar Yitzchak interprets 'Kinuy' according to those who permit it even Lechatchilah, like the Pasuk in Yo'el "va'Yekane Hashem le'Artzo".
What does the Pasuk mean?

(b) To which warning is the Navi referring?

(c) Based on the Pasuk in Pikudei "va'Yetzav Moshe *va'Ya'aviru* Kol ba'Machaneh Leimor", how does Rebbi Meir interpret "*ve'Avar* Alav Ru'ach Kin'ah"?

(d) And what does Resh Lakish extrapolate from the Pasuk "Ish Ish ki *Sisteh* Ishto"?

(a) Rebbi Yishmael substantiates what we learned earlier, that one witness is believed by a Sotah, due to the strong evidence that they sinned. Rav Papa asked Abaye that the brunt of that evidence lies in the fact that the Kinuy preceded the S'tirah and the Tum'ah, when in fact, Kinuy is written *after* S'tirah and Tum'ah ("ve'Nisterah ve'Hi Nitma'ah. ve'Avar Alav Ru'ach Kin'ah"). What did Abaye reply?

(b) Will we also translate the Pasuk in Matos (in connection with the B'nei Gad and the B'nei Reuven) "ve'Avar Lachem Kol Chalutz" in the pluperfect? Does it also refer to the past?

(c) How do we know that "ve'Avar Alav Ru'ach Kin'ah ... " refers to before the S'tirah and the Tum'ah and not to afterwards (like the way it is written)?

(a) Tana de'Bei Rebbi Yishmael learns from the Pasuk "ve'Avar Alav Ru'ach Kin'ah ... " that a man does not warn his wife until there passes over him a spirit, which the Rabbanan interpret as a spirit of Tum'ah.
How does Rav Ashi interpret it?

(b) We prove Rav Ashi right from a Beraisa, where Rebbi Akiva says that a man is obligated to warn his wife should he suspect her of adultery.
What does Rebbi Yishmael say?

(c) How does this prove Rav Ashi right?

(d) Rebbi Yishmael also says 'Reshus' with regard to the Pasuk in Emor (in connection with a Kohen becoming Tamei for his deceased relations) "Lah Yitama", and the Pasuk in Behar "Le'olam Bahem Ta'avodu" (in connection with an Eved Cena'ani).
What does Rebbi Akiva say?

(a) How do we initially propose to interpret the Machlokes between Rebbi Yishmael and Rebbi Akiva?

(b) We conclude that their Machlokes is confined to these three cases, which are all based on Pesukim. In our Sugya, Rebbi Yishmael learns like Rebbi Eliezer ben Ya'akov.
Why, in his opinion, does the Torah need to permit a man to warn his wife not to go with someone else?

(c) What does Rebbi Akiva learn from the additional Pasuk "ve'Avar Alav Ru'ach Kin'ah ve'Kinei es Ishto ve'Hi Lo Nitma'ah"?

(d) How does Rebbi Yishmael explain the extra Pasuk?

5) The source for this is a principle taught by Tana de'Bei Rebbi Yishmael.
Which principle?


(a) According to Rebbi Yishmael, the Torah writes "Lah Yitama", to permit the relatives who would otherwise be included in the Pasuk "le'Nefesh Lo Yitama be'Amav".
From where does Rebbi Akiva then learn that it is a Mitzvah?

(b) What does Rebbi Yishmael then learn from "*Lah* Yitama"?

(c) Assuming that Rebbi Akiva agrees with this D'rashah, from where does he learn the previous D'rashah?

(d) What does Rebbi Yishmael then do with "Yitama"?

Answers to questions



(a) According to Rebbi Yishmael, the Torah writes "le'Olam Bahem Ta'avodu" to counter "Lo Sechayeh Kol Neshamah".
Whom exactly is the first Pasuk coming to permit?

(b) Whom do we mean by 'Cena'ani'?

(c) To whom is the Torah referring when it writes in Behar "ve'Gam mi'B'nei ha'Toshavim ha'Garim Imachem Meihem Tiknu"?

(d) And whom is it precluding when it writes there "Asher Holidu be'Artzechem"?

(a) What does Rebbi Akiva learn from the Pasuk ...
  1. ... "Meihem Tiknu"?
  2. ... "le'Olam Bahem Ta'avodu"?
(b) What do we propose that Rebbi Yishmael learns from "le'Olam *Bahem* Ta'avodu"?

(c) Rebbi Akiva however, points out that we know this already from the continuation of the Pasuk "u've'Acheichem B'nei Yisrael Lo Sirdeh Bo be'Farech".
Then what does Rebbi Yishmael do with the Pasuk "le'Olam Bahem Ta'avodu"?

(a) What did Rav Chisda say about anger and adultery in one's home?

(b) To whom does this pertain?

(c) How does Rav Chisda correlate the Pesukim in Ki Seitzei "Ki Hashem Elokecha Mis'halech be'Kerev Machanecha" and that of "ve'Lo Yir'eh Becha Ervas Davar ve'Shav me'Acharecha"?

(a) What does Rebbi Shmuel bar Nachmeini Amar Rebbi Yonasan say about someone who performs ...
  1. ... a Mitzvah in this world?
  2. ... a sin in this world?
(b) Rebbi Elazar goes even further.
What does he learn from the Pasuk in Vayeishev "ve'Lo Shama Eilehah Lishkav Etzlah, Lihyos Imah"?
(a) We learned earlier that Tum'ah requires only one witness to forbid a Sotah on her husband.
What 'Kal va'Chomer' does the Tana in Perek Mi she'Kinei try to learn from S'tirah to the contrary?

(b) What 'Kal va'Chomer' should we now make in reverse?

(c) The Tana cites the 'Gezeirah-Shavah' "Davar" "Davar" from money-matters, to override the 'Kal va'Chomer', but we reject the Tana's initial D'rashah. Why will that 'Gezeirah-Shavah' not suffice to override the 'Kal va'Chomer'?

(d) So from which Pasuk do we learn that S'tirah nevertheless requires two witnesses and not just one?

Answers to questions

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