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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sotah 15


(a) What do we learn from the Pasuk in Va'yikra "Ve'hiktir ha'Kohen es Azkarasah ... ve'ha'Noseres min ha'Minchah le'Aharon u'le'Vanav"?

(b) According to some, the Kohanim are permitted to eat the Minchah as soon as the fire ignites the Kometz.
What do others say?

(c) From where do we learn that ...

  1. ... the Kohanim are permitted to add wine, oil and honey to their part of the Minchah?
  2. ... they are obligated to eat it as Matzah and not Chametz?
(a) We have already discussed the qualifications of the various Menachos above.
What is the problem with the statement in the Mishnah 'Kol ha'Menachos Te'unos Shemen u'Levonah'?

(b) What does a Minchas Chotei comprise?

(c) Our Mishnah already discussed why a Minchas Sotah does not require oil and frankincense.
What reason does Rebbi Shimon in a Beraisa give as to why it really ought to?

(d) What similar reasoning pertains to a Chatas Cheilev? Why do Chazal refer to every Chatas as a Chatas Cheilev?

(a) In what way do the Chatas and Asham of a Metzora differ from other Chata'os and Ashamos.
Why is that?

(b) The reason for this is because they do not come to atone for a sin (like the others do).
But how can that be, when we have learned in Erchin that Tzara'as is a punishment for any one of seven sins?

(c) What then, is the purpose of the Chatas and the Asham of the Metzora?

(d) Then why, according to Rebbi Shimon, does a Chatas Nazir Tahor not also require Nesachim?

(a) According to Rebbi Meir in a Beraisa, the Sotah's Minchah consists of barley, measure for measure, for feeding her lover the finest foods.
On what grounds does Raban Gamliel disagree with him (as we learned in our Mishnah)?

(b) Raban Gamliel explained it like a 'Chomer'.
What is a 'Chomer?

Answers to questions



(a) The Kohen then placed water from the Kiyor into an earthenware cup.
From where do we learn that the water was taken from the Kiyor for this purpose?

(b) How much water would he pour into the cup? What sort of cup did he use?

(c) According to Rebbi Yehudah, it was only a quarter of a Lug. What sign does the Tana give whereby to remember that Rebbi Yehudah's Shiur is smaller than the Tana Kama's?

(a) From where did the Kohen take the earth that he placed into the water?
Why on the right?

(b) How was the exact spot easily recognizable?

(c) What do we learn from the fact that the Torah writes "u'Min he'Afar ... ve'Nasan el ha'Mayim", rather than "ve'Nesanah ba'Mayim"?

(a) Rebbi Yishmael in a Beraisa learns from a 'Gezeirah-Shavah' "K'li" "K'li" from a Metzora that the cup must be new.
How does he extrapolate from the Pasuk in Metzora "Ve'shachat es ha'Tzipor ha'Achas el K'li Cheres al Mayim Chayim" that the vessel there, must be a new one?

(b) In that case, why should the water used for the Sotah also not have to be spring water (like that used by a Metzora)?

(c) On what grounds do we query Rebbi Yishmael's 'Gezeirah-Shavah' from a Metzora? What special feature does the Din of Metzora have that does not apply to a Sotah?

(d) How does Rabah resolve the problem from the Torah's wording "Ve'lakach bi'Ch'li Cheres" (rather than "Ve'lakach K'li Cheres")?

(a) Even though the Chachamim do not learn Mei Sotah from Metzora, says Rava, they will nonetheless concede that the cup must not have changed its appearance due to age.
From where do they learn this?

(b) Rava asks whether an aged cup will become eligible if it was returned to the furnace.
What does Rebbi Elazar in a Beraisa say about a piece of cedar wood, a sprig of hyssop and a red thread (for a Metzora) that had been tied to a box and slung over one's shoulder?

(c) Why can we not resolve Rava's She'eilah from there? Why might that case be worse than ours?

(a) According to the first Beraisa, the Kohen is expected to take the dust from the floor of the Mishkan.
What do we learn from ...
  1. ... the word "be'Karka"? How would the Din have differed had the Torah written "u'Min he'Afar Asher Yih'yeh ba'Mishkan"?
  2. ... "Asher Yih'yeh"? How would the Din have differed had the Torah written "u'Min he'Afar be'Karka ba'Mishkan"?
(b) In which point does the Tana of the second Beraisa argue with the Tana of the first Beraisa? What does he learn from the Torah's wording "Asher Yih'yeh *be*'Karka ha'Mishkan" (rather than "*mi*'Karka ha'Mishkan")?
(a) What does Isi ben Yehudah include from "be'Karka ha'Mishkan"?

(b) We reject the text 'La'havi Shiloh, Nov ve'Giv'on u'Beis Olamim'. On what basis do we reject ...

  1. ... 'Shiloh'?
  2. ... 'Nov ve'Giv'on'?
(c) What sort of Korbanos were brought on the Mizbei'ach in Nov and Giv'on?
(a) The author of the first Beraisa cited above is Isi ben Menachem. On what grounds does he consider it unnecessary to learn Mikdash from Mishkan?
From where would he have known Mikdash?

(b) What do we learn from the two Pesukim in Chukas "es Mikdash Hashem Timei" "Ki es Mishkan Hashem Timei"?

(c) So what does he learn from "be'Karka ha'Mishkan"?

Answers to questions

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