Dedicate Daf 27b to:



והעמיד הכהן את האשה לפני ה' ונתן על כפיה
"And the Kohen shall stand
(Which he cannot do if she was lame)
the woman before Hashem", and "put
the meal - offering of memorial
in her hands
(Which he cannot do if she had no hands),"

כך הוא אם היה חיגר או גידם לא היה משקה
So too,
a husband who
is lame or
has
no hands
may not make his wife
drink
the Sotah water.

מר בר רב אשי אמר כשם שאילמת לא היתה שותה
3.
Mar Bar Rav Ashi said that just as a mute
wife
may not drink
the Sotah water,

דכתיב ואמרה האשה אמן אמן
(As the verse says
"And the wife will say 'Amen Amen'"
- implying that she should be able to recite the words "Amen Amen"),

כך הוא אם היה אילם לא היה משקה:
So too
a husband who is
mute would not
be allowed to make his wife drink the Sotah water
.

 
 
 
 
Chapter Five

Mishna
The Mishna will list two ways in which the laws of the Sotah are similar to those of her adulterer:
כשם שהמים בודקין אותה כך המים בודקין אותו
1.
Just as the
Sotah
waters check her, so to they check him,

שנאמר ובאו ובאו
As the verse says
"they will come ... And they will come".

כשם שאסורה לבעל כך אסורה לבועל
2.
Just as
an immoral woman
is forbidden to
stay married to
her husband, so too
she's forbidden
to her adulterer,

שנאמר נטמאה ונטמאה
As the verse says
"She is impure ... And she is impure"

דברי ר' עקיבא
These are the words of Rabbi Akiva.

א"ר יהושע כך היה דורש זכריה בן הקצב
Rabbi Yehoshua said that
it was
Rabbi Zecharia the son of the butcher
who expounded the verses this way.

 
 
 
רבי אומר שני פעמים האמורים בפרשה נטמאה ונטמאה אחד לבעל ואחד לבועל:
Rebbi said that the
the verse repeats the words "She'll be impure" twice
to forbid
the immoral wife to both the
husband and the adulterer.

 
The Gemara continues to discuss four other laws which were expounded "on that day" (See Berachos which says that on that day many students joined the Beis Medrash , helping the sages clarify all outstanding disputes):
 
 
בו ביום דרש ר' עקיבא
1.
On that day, Rabbi Akiva expounded:

וכלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא
"And every earthen vessel into which any of these falls, whatsoever is in it shall be impure"

אינו אומר טמא אלא יטמא
Why doesn't the verse
say "is impure"
instead of
"will be impure"?

לטמא אחרים
This teaches
that
food in the earthenware jug is not only impure, but
can make other objects impure.

למד על ככר שני שמטמא את השלישי
Which
teaches that a Sheini close
The Mishna uses the example of a "loaf" since that is what is commonly found in ovens
loaf can make
any food items impure to the
Shelishi
level
.

 
As when the Rishon falls into the oven, it makes the loaf a Sheini. The verse says that this loaf can spread Tumah to one more level, the Shelishi. Since the verse doesn't say that this only applies to hallowed foods, it must apply to all foods, therefore, Rabbi Akiva says that all foods can reach the level of Shelishi.
 
 
א"ר יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי
Rabbi Yehoshua said "Who will remove the dust from your eyes, Rabbi Yochanan ben Zakkai",

שהיית אומר עתיד דור אחר לטהר ככר שלישי שאין לו מקרא מן התורה שהוא טמא
For you would say that the future generations will
rule that even a Terumah loaf cannot become
a Shelishi loaf, for there is no verse in the Torah that
says that Terumah can become a Shelishi
".

 
The Gemara will cite the source why the current generations do consider a Shelishi Terumah loaf impure on page .
 
 
והלא ר' עקיבא תלמידך מביא לו מקרא מן התורה שהוא טמא שנאמר כל אשר בתוכו יטמא:
But did not Rabbi Akiva find a Biblical source that
even non - Terumah food can become a Shelishi?

 
Maximum level of Tumah:
 
 
Opinion Regular Food Terumah
Rabbi Yochanan Ben Zakkai Sheini Sheini
Current Generation Sheini Shelishi
Rabbi Akiva Shelishi Shelishi
 
 
בו ביום דרש ר' עקיבא
2.
On that day Rabbi Akiva expounded
the following two verses:

ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו'
"And you shall measure outside the city for the east side two thousand cubits"

ומקרא אחר אמר מקיר העיר וחוצה אלף אמה סביב
But
the previous
verse says "from the wall of the city and outward a thousand cubits roundabout".

אי אפשר לומר אלף אמה שכבר נאמר אלפים אמה
One can't say
that there only needs to be
a thousand cubits
border around the city
, since
the other verse
says
that there must be a
two thousand
border
,

ואי אפשר לומר אלפים אמה שכבר נאמר אלף אמה
And one can't say
that there must be a
two thousand cubit
border
, since
the other verse
says
that there must be a
one thousand cubit
border
.

הא כיצד
How
can one resolve this contradiction?

 
The Gemara will cite two opinions:
 
 
אלף אמה מגרש ואלפים אמה תחום השבת
1. Rabbi Akiva answered that the
"thousand cubits"
refer to the open area around the city, while the
"two thousand
cubits" refer to
the Shabbos domain
(which is two thousand cubits)
.

ר' אליעזר בנו של ר' יוסי הגלילי אומר אלף אמה מגרש ואלפים אמה שדות וכרמים:
2.
Rabbi Eliezer the son of Rabbi Yossi HaGalili says that
the
"thousand cubits"
refers to the open area, while
"the two thousand cubits"
refer to the additional thousand cubits of
fields and orchards,
(totaling two thousand cubits).

 
 
 
בו ביום דרש רבי עקיבא
3.
On that day Rabbi Akiva expounded:

אז ישיר משה ובני ישראל את השירה הזאת לה' ויאמרו לאמר
"Then sang Moses and the children of Israel this song unto Hashem, and spoke, saying"

שאין ת"ל לאמר ומה ת"ל לאמר
The verse
doesn't need to
add the last
"saying", so why does
the verse add the word?

 
Normally, the verse says the word "saying" to tell Moshe that he must repeat it to the entire Jewish people. Here, however, in the context of the splitting of the Red Sea, Moshe wasn't being told anything, so the word "saying" must have a different meaning.
 
 
The Mishna cites two answers:
 
מלמד שהיו ישראל עונין שירה אחריו של משה על כל דבר ודבר כקוראין את הלל (אשירה לה' כי גאה גאה) לכך נאמר לאמר
1. To
teach that the Jews repeated the song after Moshe, the same way
we
say Hallel.

רבי נחמיה אומר כקורין את שמע ולא כקורין את הלל:
2.
Rabbi Nechemia said that
the Jews repeated the song after Moshe
as
we
say the Shema, and not as
we
say Hallel.

 
 
 
בו ביום דרש ר' יהושע בן הורקנוס
4.
On that day Rabbi Yehoshua ben Hurkenos expounded:

לא עבד איוב את הקב"ה אלא מאהבה
Iyov served Hashem only out of love,

שנא' הן יקטלני לו אייחל
As the verse
says "Though He slay me, yet will I trust in Him."

ועדיין הדבר שקול לו אני מצפה או איני מצפה
But it is still unknown if
Iyov
awaited
a reward in the World to Come
or not,

ת"ל עד אגוע לא אסיר תומתי ממני מלמד שמאהבה עשה
So the verse
says "Far be it from me that I should justify you; Until I die I will not deny my integrity",
which
teaches that
Iyov
served Hashem out of love.

 
 
 
אמר רבי יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי
Rabbi Yehoshua said "Who will remove the dust from your eyes, Rabbi Yochanan ben Zakkai,

שהיית דורש כל ימיך שלא עבד איוב את המקום אלא מיראה
For you expounded that Iyov served Hashem only from fear:

שנאמר איש תם וישר ירא אלהים וסר מרע
As the verse
says "a whole - hearted and an upright man, one that fears
(but not loves)
Hashem and shuns evil?"

והלא יהושע תלמיד תלמידך למד שמאהבה עשה
But did not Yehoshua, who was your student's student, expound that
Iyov served Hashem
out of love?

 
 
 
Gemara
:גמ':
Gemara

אותו
Just as the water's check the wife, so too they check
"him".

 
The Gemara asks:
 
 
למאן
Who
is this "him" that the waters check?

 
The Gemara will attempt two answers:
 
 
אילימא לבעל בעל מאי עביד
If one says
that this "him" refers to
the husband, what did the husband ever do
wrong?

וכי תימא
1. One cannot
say,






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