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prepared by Rabbi Eliezer Chrysler
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 *****


(a) What do the following have in common ...
  1. ... Parshas Sotah, Viduy Ma'aser, K'ri'as Sh'ma, Tefilah, Birchas ha'Mazon, Shevu'as ha'Eidus and Shevu'as ha'Pikadon?
  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)?
(b) Why would we have thought that Parshas Sotah should be confined to Lashon ha'Kodesh?

(c) What is 'Viduy Ma'aser'?

(d) What is the case and the ramifications of the above Din regarding ...

  1. ... Shevu'as ha'Eidus?
  2. ... Shevu'as ha'Pikadon?
(a) What does the Tana mean by ...
  1. ... 'B'rachos u'Kelalos'?
  2. ... 'Birchas Kohen Gadol'?
  3. ... 'Parshas ha'Melech'?
(b) What do 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)?
  2. ... "Ve'anu ha'Levi'im Ve'amru" and "Ve'ansah Ve'amrah" (Ki Seitzei - in connection with Chalitzah)?
(c) Rebbi Yehudah disagrees.
From where does he learn that Chalitzah must be said in Lashon ha'Kodesh?
(a) What do we learn from the 'Gezeirah-Shavah' "ha'Lo Heimah be'Eiver ha'Yarden ... Eitzel *Elonei Moreh*" (Re'ei - in connection with the B'rachos and K'lalos) and "Va'ya'avor Avram ba'Aretz Ad Mekom Sh'chem Ad Eilon Moreh" (Lech-Lecha)?

(b) Six tribes ascended Har Gerizim, and six, Har Eival.
Who remained below? How were they arranged?

(c) How did the Kohanim and the Levi'im announce the B'rachos and the K'lalos? Where did they face as they announced them?

(d) Who responded 'Amen'?

(a) What did they then do with the twelve large stones that they brought with them from the bed of the Jordan River? What do we learn from the Pasuk in Ki Savo "Ba'er Heitev"?

(b) What was the purpose of the Mizbe'ach?

(c) What did they do with the stones after they had demolished them?

Answers to questions



(a) What do we learn from the Pasuk ...
  1. ... "*Ve'amar* el ha'Ishah"?
  2. ... "Ve'amar *el ha'Ishah"*?
(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.
What does 'Bameh Hi Shosah' refer to?

(c) 'Al Meh Nitma'as' means that her Tum'ah is the result of her lightheadedness and childishness.
What does 'u'va'Meh Hi Nitma'as' mean?

(d) Why was it necessary to announce ...

  1. ... this last piece of information with her?
  2. ... the first three pieces?
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.
What did Abaye reply?


(a) What is the difference between "Ve'amarta" and "Ve'anisa Ve'Amarta"?

(b) That being the case, what does Rebbi Shimon ben Yochai in a Beraisa learn from the fact that the Torah writes "Ve'marta" by Ma'aser, and "Ve'anisa Ve'amarta" by Bikurim?

(c) What makes Viduy Ma'aser praiseworthy, and Bikurim, shameful?

(a) What reason did Rebbi Yochanan quoting Rebbi Shimon bar Yochai give for Davening quietly (which we learn from Chanah)?

(b) What does this have to do with a Chatas and Olah?

(c) How do we amend Rebbi Shimon's statement 'u'Genuso be'Kol Ram' to avoid his two statements from contradicting each other?

(d) What is his source for this?

(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.
Why will they not know from the fact that ...
  1. ... the blood of a Chatas is sprinkled above the red thread, and the Olah, below it?
  2. ... a Chatas is a female animal, whereas an Olah is a male?
(b) What should the sinner do if ...
  1. ... he chose to bring a she-goat, which does not have a fat-tail?
  2. ... his sin was that of idolatry (be'Shogeg), where he has no choice but to bring a she-goat?
(a) According to Rebbi, K'ri'as Sh'ma must be recited in Lashon ha'Kodesh.
What is his reason?

(b) The Rabbanan disagree with Rebbi. What is the Rabbanan's reason?

(c) What does Rebbi learn from the word "Sh'ma"?

(d) What do the Rabbanan learn from the word "Ve'hayu"?

(a) From where does Rebbi learn the obligation to read the Sh'ma in the correct order?

(b) What do the Rabbanan learn from the extra 'Hey' in "ha'Devarim"?

(a) We suggest, that from Rebbi, it would appear that the rest of the Torah can be said in any language. To what is this referring?

(b) How do we refute that contention?

(c) And how do 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"?

Answers to questions

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