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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sotah 8

SOTAH 8 (3 Teves) - Dedicated by Sid and Sylvia Mosenkis of Queens, N.Y., in memory of Sylvia's father, Shlomo ben Mordechai Aryeh, who passed away 3 Teves 5751/1990.


(a) How can the Tana state that they took the Sotah up to Sha'ar Nikanor, when she was already there?

(b) We have a precedent for this from a statement by Rebbi Shimon ben Elazar.
What did he say?

(a) We know that a Sotah and a Metzora had to stand by Sha'ar Nikanor, because the Torah writes "Lifnei Hashem".
But why does a Yoledes have to stand there too?

(b) What do we learn from the word "*Tishmeru* Lehakriv Li be'Mo'ado" (Pinchas)?

(c) Who else is obligated to stand in the same spot for the same reason as a Yoledes (even though the Tana does not mention him)?

(d) The Tana Kama of a Beraisa prohibits giving two Sotos to drink simultaneously, because the one might encourage the other to dig in her heels and persist that she is innocent.
What does Rebbi Yehudah say?

(a) Does the Tana Kama argue with Rebbi Yehudah's D'rashah?

(b) What are the ramifications of Rebbi Shimon's D'rashah?

(c) According to Rebbi Shimon then, if the first Sotah appears afraid of the water, we are permitted to tend to another Sotah at the same time.
In view of the principle 'Ein Osin Mitzvos Chavilos Chavilos', under what circumstances ...

  1. ... is this permitted?
  2. ... is it permitted to pierce the ears of two Avadim Ivrim (who want to remain beyond the initial six-year period)?
(d) What is the reason for the principle 'Ein Osin Mitzvos Chavilos Chavilos'?
(a) How do we learn from the Pasuk "u'Para es Rosh ha'Ishah" that the Kohen is obligated to uncover not only the Sotah's hair, but also part of her body?

(b) Then what do we learn from the word "Rosh"? Why is that not included in "ha'Ishah"?

(a) When stoning a man, says Rebbi Yehudah in a Beraisa, one covers him in front with a loin-cloth (but no more, in order not to prolong his death and increase the pain); whereas a woman one covers at the back, too.
What do the Rabbanan say?

(b) How does Rabah reconcile Rebbi Yehudah in the Beraisa with Rebbi Yehudah in the Mishnah? Seeing as in the latter case he is more concerned about the effect of the woman on the men present than the Rabbanan, why is he less concerned than they in the former case?

(c) And how does Rava reconcile the seemingly contradictory opinions of the Rabbanan in the two places?

Answers to questions



(a) According to Rebbi Yehudah, what difference does it make that the woman dies? Why are we not afraid that the men present might molest other women?

(b) Why do the Rabbanan not increase the warning to other women by disgracing the guilty woman too?

(c) Rebbi Yehudah however, does require the woman to be killed partially uncovered.
Does this mean that Rav Nachman's statement is confined to the opinion of the Rabbanan?

(d) How do the Rabbanan counter Rebbi Yehudah's argument?

(a) We learned in our Mishnah that the Kohen would change her white clothes for black ones.
Was this absolutely binding?

(b) Having taught us that the Kohen uncovered the top of her body to make her look ugly, why does the Tana need to add that he should remove her jewelry? Is that not obvious?

(c) What does 'Sheli'ach Artil ve'Sayam Mesa'ani' mean?

(a) Rebbi Aba asked Rav Huna whether the reason for tying the Chevel ha'Metzari around the Sotah's chest is to stop her clothes from falling down or whether it was 'measure for measure' because she had worn a nice belt to attract her lover.
What are the ramifications of the She'eilah?

(b) What was Rav Huna's reply?

(c) First the Tana of our Mishnah says that whoever wanted to come and watch was welcome to do so; then he says that only the women were invited.
On what grounds does Rava reject Abaye's suggestion that the Tana throughout is only speaking about women?

(d) Then how does *he* reconcile the two statements?

(a) Hashem always punishes 'measure for measure'.
How does the Tana of our Mishnah portray this principle here in her punishment for the way she behaved in the three stages of sin: whilst preparing for the sin, at the commencement of the sin and during the sin?

(b) What statement did Rav Yosef (as well as the Tana of a Beraisa) make with regard to nowadays, when there is no longer a Sanhedrin to put into practice the four deaths of Beis-Din?

(c) Someone who deserves S'kilah, might die by falling off the roof, someone who deserves S'reifah might be burned to death.
What else might happen to a person who deserves to die by ...

  1. ... stoning?
  2. ... burning?
(d) Someone who deserves Hereg might be captured and put to death by the ruling power, and someone who deserves Chenek might drown.
What else might happen to someone who deserves to die by ...
  1. ... the sword?
  2. ... by strangulation?
(a) What do we learn from the Pasuk in Yeshayah ...
  1. ... "be'Sa'asah be'Shalchah Terivenah"?
  2. ... "Ki Chol Se'on So'en be'Ra'ash"?
(b) And what do we learn from the Pasuk in Koheles "Achas le'Achas Limtzo Cheshbon"?

(c) Based on these Pesukim, why ...

  1. ... is the Sotah stood by Sha'ar Nikanor?
  2. ... is her head-cover removed and placed at her feet?
  3. ... does her face turn yellow?
  4. ... do her eyes protrude?
Answers to questions

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