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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sotah 20


(a) We ask, whether according to Rebbi Akiva, a Sotah is permitted to drink, if she condescends to do so after having calmly refused.
Why might she not be permitted to drink?

(b) What is the outcome of the She'eilah?

(c) Shmuel's father rules that the Kohen had to add something bitter to the water. From where does he derive this?

(a) In the event that the Sotah refuses to drink before the Name of Hashem has been erased, what happens to ...
  1. ... her Megilah?
  2. ... her Minchah?
(b) Why can it not be taken outside the Azarah?

(c) May the Kohanim use it for another Sotah who appears on the scene?

(a) What would happen if, after the Megilah had already been erased, ...
  1. ... she admitted that she was guilty?
  2. ... (shaking at the knees) she refused to drink?
(b) If she was guilty, her face would turn yellow and her eyes would bulge.
What else would happen to her?

(c) What did they then announce?

(a) We already learned that sometimes various merits would shield the Sotah and save her from dying on the spot.
For how long could those merits protect her?

(b) ben Azai extrapolate from here that a man should teach his daughter Torah.
What does he mean (see Tif'eres Yisrael)?

(c) Rebbi Eliezer disagrees.
What does he say?

(d) Rebbi Yehoshua's opinion in this matter will be discussed later.
What does he say about a Chasid Shoteh, a Rasha Arum, an Ishah Perushah and Makos Perushin?

(a) What was Rebbi Meir's profession?

(b) Rav Yehudah Amar Rav informs us that as long as Rebbi Meir studied under Rebbi Akiva, he never queried him.
What might he have queried him about?

(a) What was Rebbi Yishmael referring to when he told him that as a Sofer, he would destroy the world if he ...
  1. ... omitted one letter?
  2. ... added one letter?
(b) Why did Rebbi Meir retort that he tended to add Kankantum to his ink? What did that have to do with Rebbi Yishmael's remark?

(c) On what grounds did Rebbi Yishmael query this?

(d) Elsewhere, Rebbi Meir tells us exactly the same story, switching the names.
Why does he once inform us here that ...

  1. ... he first studied under Rebbi Akiva and then Rebbi Yishmael, and there, that he studied first under Rebbi Yishmael and then under Rebbi Akiva?
  2. ... Rebbi Akiva did not query his adding Kankantum to the ink but that Rebbi Yishmael did, and there, the reverse?
Answers to questions



(a) Rebbi Yehudah quoting Rebbi Meir, permits a Sofer to add Kankantum to the ink, irrespective of what he is writing, with the sole exception of Pashas Sotah; Rebbi Ya'akov quotes him as saying that the only exception is 'Parshas Sotah shel Mikdash'. In what point are they arguing?

(b) How does Rebbi Yirmiyah explain their Machlokes?

(a) We learned earlier that a Megilas Sotah that was written for one woman cannot be used for another one. This conforms with the opinion of the Tana Kama of a Beraisa. What does Rav Achi bar Yashiyah say there?

(b) On what grounds does Rav Papa reject the suggestion that Rebbi Ya'akov conforms with the opinion of the Tana Kama in the previous Beraisa, and Rebbi Yehudah, with Rebbi Achi bar Yashiyah?

(c) Rav Nachman bar Yitzchak too, rejects the proof. In his opinion, it is Rebbi Achi bar Yashiyah who may well agree with Rebbi Ya'akov that a Megilah that is written for one Sotah is eligible to be used for another one.
Why is that?

(d) We learn from the Pasuk in Ki-Seitzei "ve'Kasav *Lah*" that a Get must be written for the sake of the one particular woman, and may not be used for any other one (even if all the details tally).
What does Rebbi Achi bar Yashiyah learn from the Pasuk in Naso "ve'Asah Lah" (from which the Tana Kama extrapolates that the Megilas Sotah, like a Get, must be written for that particular Sotah)?

(a) What do we learn from the Pasuk (written in connection with the Minchas Sotah) "Mazkeres Avon"?

(b) Why does this lead us to believe that the author of our Mishnah, which states that, as soon as she has drunk the water, the curse takes effect, must be Rebbi Shimon?

(c) How does Rav Chisda reconcile this with the Seifa, which speaks about merits delaying the Sotah's punishment, with which Rebbi Shimon disagrees on principle?

(a) Where did the ceremony with the Sotah take place? To which camp did that location belong (Shechinah, Leviyah or Yisrael)?

(b) What do we learn from the Pasuk in Beshalach "Va'yikach Moshe es Atzmos Yosef Imo"? To which camp does this refer?

(c) Then why was it necessary to announce 'Take her out ... ', seeing as Tum'as Meis did not effect the Machaneh Leviyah anyway?

(a) What does Rav learn from the Pasuk in Esther "Va'tischalchal ha'Malkah Me'od"?

(b) How do we reconcile this with the Mishnah in Nidah 'Cherdah Mesalekes ha'Damim' ('Trepidation removes the blood')?

(c) The Tana'im in a Beraisa argue over how long the merits of a Sotah will tide her over. Aba Yossi ben Chanan learns from the Pasuk "Ve'niksah Ve'nizre'ah Zara" that a Sotah's merits can help her survive for three months (the time it takes for a baby to be formed).
What does Rebbi Eliezer ben Yitzchak from K'far Darom learn from the same Pasuk in conjunction with the Pasuk in Tehilim "Zera Ya'avdenu *Yesupar*"?

(a) The final opinion on the Beraisa is that of Rebbi Yishmael, the most lenient of them all.
How long might the Sotah's merits tide her over according to him?

(b) How does he support this Nevuchadnetzar?

(c) Why did Daniel advise him to do this? Was it out of concern for Nevuchadnetzar's well-being?

(d) Why does Rebbi Yishmael classify his proof from Nevuchadnetzar as only a support? Why is it not a real proof?

13) In view of the three opinions expressed in the previous Beraisa, who would have to be the author of our Mishnah, which extends the Sotah's merits to as much as three years?

Answers to questions

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