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חוץ מפרשת סוטה בלבד
Except
into the ink used to write the
Sotah
portion, even in a regular Torah scroll
.

רבי יעקב אומר משמו חוץ מפרשת סוטה של מקדש
Rabbi Yaakov said in
Rabbi Meir's name that Kankantum may be place into all ink except for the scroll used for the
Sotah
procedure in the
Temple.

 
But one may use Kankantum in the Sotah portion of a regular Torah scroll.
 
 
מאי בינייהו
Over what do they argue?

א"ר ירמיה למחוק לה מן התורה איכא בינייהו
Rabbi Yirmiya said that
they argue if one may use
a
regular
Torah scroll
as a Sotah's scroll.

 
Rabbi Yehuda says that one may, so that portion must be written to the standards of a regular Sotah scroll (ink must be erasable), while Rabbi Yaakov says it may not, so the ink may be permanent.
 
The Gemara says that this argument is similar to another argument:
 
 
והני תנאי כי הני תנאי
And those
have the same argument
as the following
two opinions:

דתניא
For
the following
was taught
in a Braisa
:

אין מגילתה כשירה להשקות בה סוטה אחרת
1.
A scroll
written for one Sotah may not be used for
another Sotah,

רבי אחי בר יאשיה אומר מגילתה כשירה להשקות בה סוטה אחרת
2.
Rabbi Achai bar Yoshia said that a scroll
written for one Sotah may be used for
another Sotah.

 
They both seem to argue if a Sotah's scroll requires intent:
 
1. Rabbi Yehuda and says it doesn't,
 
2. Rabbi Yaakov and the says it does.
 
 
However, the Gemara rejects this conclusion, saying that both Rabbi Achai and the "First Opinion" could follow either Rabbi Yehuda or Rabbi Yaakov:
 
 
אמר רב פפא דילמא לא היא
Rav Papa said that
these two arguments may not be parallel
:

עד כאן לא קאמר ת"ק התם אלא כיון דאינתיק לשום רחל לא הדרא מינתקא לשום לאה
Perhaps the
only
holds that a
Sotah scroll written for one Sotah
cannot be used
for another Sotah
,

אבל תורה דסתמא כתיבה הכי נמי דמחקינן
But
since
a Torah scroll is written without
specific, personal,
intent, it may be
used by any Sotah
.

אמר רב נחמן בר יצחק דילמא לא היא עד כאן לא קאמר רבי אחי בר יאשיה התם אלא במגילה דאיכתוב לשום אלות בעולם
Rav Nachman bar Yitzchak said that
perhaps
Rabbi Achai bar Yoshia permits
one Sotah's scroll to be used for a different Sotah since at least
it was written for
a Sotah
,

אבל תורה דלהתלמד כתיבה הכי נמי דלא מחקינן
But since a Torah scroll is used for learning
(and not for a Sotah)
, perhaps
it cannot be used for any Sotah.

 
Either way, Rabbi Achai bar Yoshia that writing a Sotah's scroll does not require intent.
 
The Gemara asks:
 
 
ורבי אחי בר יאשיה לית ליה
Does not Rabbi Achai bar Yoshia
argue on the following Braisa?

 
Which says:
 
 
כתב לגרש את אשתו ונמלך מצאו בן עירו ואמר לו שמי כשמך ושם אשתי כשם אשתך פסול לגרש בו
A
Get written for one family may not be used for another family, even if both husbands and wifes have the same name.

 
A Get has a standard text, except for the husband's name, the wife's name and the city's name. So if two people with the same name live in the same city and want to divorce their wives (both of whom have the same name), the Get would look identical.
Yet, they can't use the same document since the scribe must write it for a specific person.
 
 
אמרי התם וכתב לה
The verse says (regarding a Get)
"And you shall write for her".

אמר רחמנא בעינן כתיבה לשמה
From which the Gemara derives that the Get must be
written with intent.

הכא נמי ועשה לה
But the verse says
"you shall make
the scroll
for her"?

 
Why doesn't a Sotah's scroll have the same requirement?
 
The Gemara answers:
 
 
מאי עשייה מחיקה
But what is the
"making"
of the Sotah scroll?
Erasing
it into the water!

 
So the Sotahs scroll requires intent - when erasing it into the water.
 
 
 
:אינה מספקת לשתות עד שפניה כו':
She doesn't finish drinking until...

מני
Who's
opinion does this Mishna follow?

ר"ש היא
Rabbi Shimon.

דאמר מקריב את מנחתה ואח"כ משקה דכמה דלא קרבה מנחתה לא בדקי לה מיא
Who said that
the Kohen
offers
the Sotah's
Mincha and then makes her drink, so as long as
the Kohen
didn't offer her Mincha, the
bitter
water will not check her,

דכתיב מנחת זכרון מזכרת עון
As the verse says
"a meal-offering of memorial, bringing iniquity to remembrance."

 
If the Mincha would be offered after the Sotah drank the bitter water
(As the "First Opinion"
said
)
, she wouldn't be checked while drinking the water but after the Mincha's offering.
 
 
אימא סיפא יש לה זכות היתה תולה לה אתאן לרבנן
But the end
of the Mishna does not agree with Rabbi Shimon, because it says
"If she had a merit,
the merit
would delay the punishment",

דאי ר"ש האמר אין זכות תולה במים המרים
And Rabbi Shimon
disagrees with this, for he
said
that
merits don't hold punishment in abeyance.

 
The Gemara answers:
 
 
אמר רב חסדא הא מני ר"ע היא
Rav Chisda
answered that The Mishna
follows Rabbi Akiva's
opinion
.

דאמר מקריב את מנחתה ואח"כ משקה ובזכות סבר לה כרבנן
For Rabbi Akiva
that the Mincha is offered before
the Sotah drinks
, but nonetheless agrees with the Sages that merit
hold punishment in abeyance
.

 
 
 
:והם אומרים הוציאוה וכו':

מ"ט
Why
would the Kohanim have to remove the dying Sotah?

דדילמא מתה
Are we concerned that she may
die
and become impure
?

למימרא דמת אסור במחנה לויה
But is a corpse prohibited from being in the Levite camp?

 
The Sotah
was
standing in the Nikanor Gate, which had the sanctity level of the Levite camp in the desert, so even if she would die, it wouldn't be a problem as...
 
 
והתניא טמא מת מותר ליכנס למחנה לויה
A Braisa taught that one who is impure
(due to contact with a
corpse) is permitted in the Levite camp!

ולא טמא מת בלבד אמרו אלא אפילו מת עצמו
And not only is one who is impure
due of contact with a
corpse permitted in a Levite camp, but even the corpse itself is permitted in the Levite camp,

שנאמר ויקח משה את עצמות יוסף עמו
As
the verse
says "And Moshe took the bones of Yosef with him",

עמו במחיצתו
"With him"
means that Moshe kept Yosef's bones
in his tent.

 
And as Moshe was a Levite, his tent was in the Levite camp.
 
 
The Gemara answers:
 
 
אמר אביי שמא תפרוס נדה
Abaye
said that the concern is not the Sotah's death, but that she may
become a Niddah,
and a Niddah is forbidden in the Levite camp.

 
 
 
למימרא דבעיתותא מרפיא
This implies that
fear
(in this case, of her death)
loosens
bowels.

 
So before she dies, she'll become a Niddah.
 
 
אין דכתיב ותתחלחל המלכה מאד
Yes,
As the verse says
"and the queen was exceedingly pained",

ואמר רב שפירסה נדה
Rav
explained that the verse means that (out of close
For a moment, it seemed that Achashverosh would not pardon her for walking into his chamber unannounced.
fear ), Esther
became a Niddah.

 
But the Gemara says that this contradicts a Mishna:
 
 
והא אנן תנן חרדה מסלקת דמים
But
a Mishna
taught that fear
closes up
blood!

 
 
 
פחדא צמית ביעתותא מרפיא
Fear stops up
blood, while sudden
terror opens up
blood
.

 
When one's worried she's going to die, her Niddah blood stays inside.
 
When one's has a sudden panic (like the Sotah or like Esther), the Niddah blood comes out.
 
 
 
:יש לה זכות היתה וכו':

מני מתני'
Who is
the author
of the Mishna?

 
Who holds that merit can postpone punishment for three years.
 
 
לא אבא יוסי בן חנן ולא ר"א בן יצחק איש כפר דרום ולא רבי ישמעאל
The author cannot be
either Abba Yossi Ben Chanan, not Rabbi Elazar ben Yitzchak from Kfar Darom nor Rabbi Yishmael.

דתניא
For it was taught
in a Braisa
:

 
The Braisa lists 3 opinions of how long does merit punishment:
 
 
אם יש לה זכות תולה לה שלשה חדשים כדי הכרת העובר דברי אבא יוסי בן חנן
1.
Abba Yossi ben Chana said that merit delays punishment for three months - the amount of close
Like Yocheved's pregnancy with
Moshe
time it takes to recognize pregnancy.

ר"א בן יצחק איש כפר דרום אומר ט' חדשים
2.
Rabbi Elazar ben Yitzchak of Kfar Darom said
that merit delays punishment for
nine months -

שנאמר ונקתה ונזרעה זרע ולהלן הוא אומר זרע יעבדנו יסופר
As one verse
says "then she shall be cleared, and shall conceive seed," and
another verse
says "A seed shall praise him".

זרע הראוי לספר
This teaches that the "woman will be cleared" for the amount of time it takes for a fetus to be born and begin
praising Hashem.

רבי ישמעאל אומר שנים עשר חדש
3.
Rabbi Yishmael said that
merit delays punishment for
twelve months -

ואע"פ שאין ראיה לדבר זכר לדבר
Even though there's no proof
of this, a verse
hints to this rule,

דכתיב להן מלכא מלכי ישפר עליך וחטיך בצדקה פרוק ועויתך במיחן ענין
As the verse says
"Therefore, O king, let my counsel be acceptable to you, and break off
(from your neck)
your sins by charity, and your iniquities by showing mercy to the poor"






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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