ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf 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 *****
1. Parshas Sotah, Viduy Ma'aser, K'ri'as Sh'ma, Tefilah, Birchas ha'Mazon,
Shevu'as ha'Eidus and Shevu'as ha'Pikadon - may all be said in any language.
(b) We would have thought that Parshas Sotah should be confined to Lashon
ha'Kodesh - because if the Chalitzah of a Yevamah, who is only a Chayvei
La'avin, requires Lashon ha'Kodesh, then Parshas Sotah, which involves a
Chiyuv Misah, should certainly do so.
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) - must all be said in Lashon ha'Kodesh.
(c) 'Viduy Ma'aser' - is the name given to the declaration ("Bi'arti
ha'Kodesh min ha'Bayis) that one makes when clearing out any outstanding
Ma'asros on Erev Pesach of the third and sixth years.
(d) The case of the above Din regarding ...
1. ... Shevu'as ha'Eidus - entails swearing falsely that the testimony that
he is about to present is true, for which he has to bring a Korban Olah
2. ... Shevu'as ha'Pikadon - entails denying under oath, that he someone
else's property in his possession - for which he brings a Korban Asham
(a) When the Tana says ...
1. ... 'B'rachos u'Kelalos' - he means the 'B'rachos and K'lalos' which
Yisrael said at Gerizim and Har Eival, shortly after entering Eretz Yisrael.
(b) We learn from the 'Gezeirah-Shavah' ...
2. ... 'Birchas Kohen Gadol' - he means the eight B'rachos that the Kohen
Gadol recited after the Avodah on Yom Kipur.
3. ... 'Parshas ha'Melech' - he means the Parshah of Hakheil, which the
Kohen Gadol would read in the Azarah on Motza'ei Yom Tov Rishon of Sukos on
the year after Shemitah.
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) - that Bikurim, like the B'rachos and
K'lalos, must be said in Lashon ha'Kodesh.
(c) Rebbi Yehudah disagrees. He learns that Chalitzah must be said in Lashon
ha'Kodesh - from "Ve'ansah Ve'amrah ... Kachah" (and the word "Kachah" comes
to preclude any change.
2. ... "Ve'anu ha'Levi'im Ve'amru" and "Ve'ansah Ve'amrah" (Ki Seitzei - in
connection with Chalitzah) - that Chalitzah, like the B'rachos and K'lalos,
must be said in Lashon ha'Kodesh, too.
(a) We learn from the 'Gezeirah-Shavah' "ha'Lo Heimah be'Eiver ha'Yarden ...
Eitzel *Elonei Moreh*" and "Va'ya'avor Avram ba'Aretz Ad Mekom Sh'chem Ad
*Eilon Moreh*" - that Eilon Moreh is synonymous with Sh'chem. Consequently,
Har Gerizim and Har Eival are next to Sh'chem.
(b) Six tribes ascended Har Gerizim, and six, Har Eival - the Aron remained
below, surrounded by the Levi'im, who in turn, were surrounded by the
(c) The Kohanim and the Levi'im would announce the B'rachos ('Baruch Asher
Lo Ya'aseh Fesel ... ') facing Har Gerizim, and the K'lalos ('Arur Asher
Ya'aseh Fesel ... ') facing Har Eival.
(d) Everyone responded 'Amen' both to the B'rachos and to the K'lalos.
(a) They then took the twelve large stones that they brought with them from
the bed of the Jordan River - and used them to construct a Mizbe'ach. Then,
based on the Pasuk "Ba'er Heitev", they wrote the entire Torah on them in
(b) The purpose of the stones was to sacrifice on them Olos and Shelamim.
(c) After demolishing the stones - they carried them with them to Gilgal,
where they stayed overnight, and there they set them up once more.
(a) We learn from the Pasuk ...
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. Abaye replied - that we learn 'Amirah' on its own from
'Amirah' on its own, rather than from 'Amirah' together with 'Aniyah'.
1. ... "*Ve'amar* el ha'Ishah" - that Parshas Sotah may be said in any
(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. 'Bameh Hi Shosah'
refers - to her drinking in an earthenware vessel.
2. ... "Ve'amar *el ha'Ishah"* - that the Kohen tells her things that will
make an impression on her.
(c) 'Al Meh Nitma'as' means that her Tum'ah is the result of her
lightheadedness and childishness 'u'va'Meh Hi Nitma'as' means - that the
Kohen also announced that it is only if she transgressed willfully that the
water will take effect, but not if she was a Shogeg or an O'nes.
(d) It was necessary to announce ...
1. ... this last piece of information with her was - so that, should nothing
happen to her after drinking the water (because she transgresses be'Shogeg
or be'O'nes), she should not denigrate the water (by claiming that, even if
she had been Meizid, nothing would have happened either).
2. ... the first three pieces - so that the other women would take their cue
from what happened to her.
(a) The difference between "Ve'amarta" and "Ve'anisa Ve'Amarta" is - that
the former implies quietly, the latter, in a loud voice.
(b) Consequently, Rebbi Shimon ben Yochai in a Beraisa learns from the fact
that the Torah writes "Ve'amarta" by Ma'aser, and "Ve'anisa Ve'amarta" by
Bikurim - that one speaks one's praise quietly, and one's shame in a loud
(c) Viduy Ma'aser is praiseworthy - because it contains a description of how
one gave all his T'rumos and Ma'asros correctly; Bikurim is shameful -
because it contains the phrase "Arami Oved Avi", a confession that our
ancestor Lavan was a Rasha.
(a) Rebbi Yochanan quoting Rebbi Shimon bar Yochai explains that we Daven
quietly (which we learn from Chanah) - in order to avoid causing a sinner
embarrassment when he confesses his sins.
(b) That is also the reason 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.
(c) To avoid his two statements from condradicting each other - we amend his
first statement 'u'Genuso be'Kol Ram' - to read 've'Tza'aro be'Kol Ram'.
(d) His source for this is - the Pasuk in Tazri'a "ve'Tamei Tamei Yikra",
which the Metzora would announce as he was led out of the camp, to evoke the
pity of the people and goad them into praying on his behalf.
(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.
They will not know from the fact that ...
1. ... the blood of a Chatas is sprinkled above the red thread, and the
Olah, below it - because that is something that only the Kohen in attendance
will know, but nobody else.
(b) In the event that ...
2. ... a Chatas is a female animal, whereas an Olah is a male - because they
make sure that the male organ is kept covered by the fat-tail, so that
nobody will know the sex of the animal.
1. ... he chose to bring a she-goat, which does not have a fat-tail - then
he has only himself to blame if everyone sees that he brought a Chatas, for
choosing to bring a goat and not a sheep.
2. ... his sin was that of idolatry (be'Shogeg), where he has no choice but
to bring a she-goat - the Torah wants him to be embarrassed, so as to atone
for his terrible sin.
(a) According to Rebbi, K'ri'as Sh'ma must be recited in Lashon ha'Kodesh -
because the Torah writes "Ve'hayu", implying that one must read them in the
language in which they are written.
(b) The Rabbanan disagree with Rebbi - because the Torah writes "Sh'ma",
implying in whatever language one understands.
(c) Rebbi learns from the word "Sh'ma" - that one must hear what he is
(d) The Rabbanan learn from the word "Ve'hayu" - that one is obligated to
read the words of the Sh'ma in the order in which they appear in the Torah.
(a) Rebbi learns the obligation to read the Sh'ma in the correct order -
from the extra 'Hey' in "ha'Devarim".
(b) The Rabbanan - do not consider the extra 'Hey' in "ha'Devarim" to be a
(a) We suggest, that from Rebbi, it would appear that the rest of the Torah
can be said in any language - referring to what one reads in Shul.
(b) We refute that contention - by countering that he would need "Ve'hayu"
(even if the rest of the Torah had to be written in Lashon ha'Kodesh) in
order not to learn from "Sh'ma" that one can recite it in any language (like
(c) And 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" - by countering that they would need it
(even if the entire Torah could be said in any language) in order not to
learn from "Ve'hayu" that it must be recited in Lashon ha'Kadosh, like