Dedicate Daf 32b to:



ולנו במקומן
And camped in their place
- in Gilgal
.

Gemara
The Gemara Asks:
פרשת סוטה מנלן
What
is the source
that the Sotah's
recital may be performed in any language?

The Gemara Answers:
דכתיב ואמר הכהן לאשה
Since
the verse says
"And the Kohen will tell the woman,"

בכל לשון שהוא אומר
The Kohen may say it
in any language
that she understands.

 
The purpose of the speech is to make clear to the Sotah what she is about to undergo, so it must be said in a language she understands.
 
 
תנו רבנן
The Sages taught:

משמיעין אותה בכל לשון שהיא שומעת
The Kohen
informs
the Sotah
in any language she understands:

על מה היא שותה ובמה היא שותה על מה נטמאת ובמה היא נטמאת
Why she drinks and from which
vessel
she drinks? Why did she become
immoral
and with what did she become
immoral.

 
 
 
על מה היא שותה על עסקי קינוי וסתירה
1.
Why does she drink? Over matters connected to the warning and seclusion,

ובמה היא שותה במקידה של חרש
2.
With what does she drink? With a
repulsive
earthenware vessel,

על מה נטמאת על עסקי שחוק וילדות
3.
Why she became impure? Over lewdness and childishness.

 
This was said to inspire the listeners to behave in a modest manner (See page ).
 
 
ובמה היא נטמאת בשוגג או במזיד באונס
או
ברצון
4.
And how she became impure?
The Kohen informs her that the waters will not test her if she was immoral
inadvertently,
but will test if she was immoral
willfully;
the waters will not test her if she was immoral
accidentally,
but will test if she was immoral
purposefully.

The Gemara Asks:
וכל כך למה
Why did they
tell her the laws behind the bitter waters?

 
The first three statements were necessary to inspire the onlookers. But this last law doesn't seem to accomplish that.
 
 
The Gemara Answers:
שלא להוציא לעז על מים המרים
To not give a bad name to the bitter waters
if she (innocently) had relations against her will.

 
If the Sotah survived her test, and people knew that she had relations against her will, but didn't know that the test doesn't cover such immorality, they may doubt its efficacy completely.
 
Therefore, the Kohen had to remind them that she will survive if she was forced to have relations.
 
 
 
 
:וידוי מעשר:
Confession of tithes

The Gemara Asks:
מנלן
What
is the source that the tithe confession may be said in any language?

The Gemara Answers:
דכתיב ואמרת לפני ה'
השם
אלהיך בערתי הקודש מן הבית
The verse
says "And you will say in front of Hashem your G - d 'I removed the holy
foods
from my house
(by giving them to a Kohen)',"

ויליף אמירה מסוטה בכל לשון שהוא אומר
Through the Gezeira Shava of the word
"speech"
with the word
"speech"
used in context of the Sotah, the Mishna derived
that
the tithe confession
may be said in any language.

The Gemara Asks:
א"ל
אמר ליה
רב זביד לאביי
Rav Zvid asked Abaye:

ולילף אמירה מלוים מה להלן בלשון הקודש אף כאן בלשון הקודש
Why didn't the Mishna
derive
a Gezeira Shava from the word
"speech" that was used by the Levites? Just as
the Levites spoke
in Hebrew, so too
the tithe confession
must be in Hebrew?

The Gemara Answers:
דנין אמירה גרידתא מאמירה גרידתא ואין דנין אמירה גרידתא מענייה ואמירה
One derives "Saying" from "saying", but one does not derive "speech" from "answer and say"

 
The general rule is that the two words a Gezeira Shava links must be exact.
 
 
 
תניא רשב"י
רבי שמעון בר יוחי
אומר אדם אומר שבחו בקול נמוך וגנותו בקול רם
Rabbi Shimon bar Yochai taught that a person says his praise in a quiet voice, but
says
his embarrassment in a loud voice.

שבחו בקול נמוך מן וידוי המעשר
The source that
one's praise should be said in a quiet voice
is from the law
that the tithe confession must be
said in a quiet voice.

גנותו בקול רם ממקרא ביכורים
The source that
one's disgrace must be said loudly
is from the law
that the recital over first fruits
must be in a loud voice.

 
 
 
The Gemara Asks:
וגנותו בקול רם
But may one
say one's disgrace
(sins)
in a loud voice?

והאמר רבי יוחנן משום רבי שמעון בן יוחי
But didn't Rabbi Yochanan say in the name of Rabbi Shimon ben Yochai:

מפני מה תקנו תפלה בלחש
Why was prayer instituted to be recited silently?

 
The Gemara says in Berachos that the Amidah prayer must be recited silently.
 
 
כדי שלא לבייש את עוברי עבירה שהרי לא חלק הכתוב מקום בין חטאת לעולה
So as not to embarrass the sinners, just as the Torah
ordained that
the Chatas
offering should be slaughtered in the same place
as the Olah.

 
This teaching says that one should not publicize one's sins (as the Gemara also says in page ).
 
 
The Gemara Answers:
לא תימא גנותו אלא אימא צערו
Rather, one shouldn't
publicize his sin
, but rather,
one should publicize
his
pain
,

כדתניא וטמא טמא יקרא
As a Braisa said
that the verse said
"And
the Metzora
shall call out 'Impure, impure'",

צריך להודיע צערו לרבים ורבים מבקשים עליו רחמים
This teaches that
one must tell his pain to the public, so that they will beg
Hashem
for mercy.

וכל מי שאירע בו דבר צריך להודיע לרבים ורבים מבקשים עליו רחמים
And so too, one who has a difficulty should inform the public, so they will beg
Hashem
for mercy.

 
 
 
The Gemara discusses the above teaching of Rabbi Shimon Bar Yochai:
גופא
The text itself:

א"ר
אמר רבי
יוחנן משום רבי שמעון בן יוחי מפני מה תיקנו תפלה בלחש שלא לבייש את עוברי עבירה שהרי לא חלק הכתוב מקום בין חטאת לעולה
Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai, that the Rabbis instituted the prayer
to be read
silently so as not to embarrass the sinner, just as the Chatas and the Olah
are slaughtered in the same place.

The Gemara Asks:
ולא
But how does that help?

והא איכא דמים
But the blood
is sprinkled onto different parts of the Altar:

דם חטאת למעלה ודם עולה למטה
The Chatas blood
is sprinkled
above while the Olah blood is sprinkled below
the red line (surrounding the Altar).

 
So even if the animals are slaughtered in the same place, onlookers can see where the blood is applied and know who's a sinner.
 
 
The Gemara Answers:
התם כהן הוא דידע
This is not a concern, as
only the Kohen knows
where the blood was sprinkled.

 
A sinner will not be embarrassed of the Kohen, and no one else can see that far.
 
 
The Gemara Asks:
והאיכא חטאת נקבה עולה זכר
But isn't a Chatas a female
offering
while an Olah
is
a male
offering?

 
And when onlookers see which animal is being offered, they can tell if it's brought by a sinner.
 
 
The Gemara Answers:
התם מיכסיא באליה
The tail covers
the private areas so no one can see whether the animal is male or female.

 
 
 
תינח כבשה
That answers how
the sinner is not embarrassed when offering
a close
One can bring either a sheep or a goat for a Chatas or an Olah.
sheep
(as a sheep has a tail, which covers its organ),

שעירה מה איכה למימר
What about
a person who brings
a goat
(which don't have tails) as a Chatas?

התם איהו דקא מיכסיף נפשיה דאיבעי ליה לאיתויי כבשה וקא מייתי שעירה
A person who brought a goat
embarrassed himself, as he could have brought a sheep but
chose to
bring a goat.

The Gemara Asks:
חטאת דעבודת כוכבים דלא סגי דלאו שעירה מאי איכא למימר
But what about a Chatas brought for
the sin of
idolatry, which
must
be a goat?

 
And must be female. Thus, everyone can see that his sacrifice is a sin-offering .
 
 
The Gemara Answers:
התם ניכסיף וניזיל כי היכי דנכפר ליה
A person who sinned with idolatry needs
embarrassment
to affect
atonement.

 
Idolatry is such a severe sin that it requires some embarrassment on the part of the sinner to achieve atonement.
 
 
 
:קרית שמע:
Recital of Shema

The Gemara Asks:
מנלן
What
is the source that Shema may be recited in any language?

The Gemara Answers:
דכתיב שמע ישראל בכל לשון שאתה שומע
The verse
says "Hear, O Israel",
teaching that it may be recited
in any language that one
understands,

 
The Gemara says that there is an argument over which language may one say Shema in:
 
 
תנו רבנן
The Sages taught:

קרית שמע ככתבה דברי רבי
1.
Rebbi said that the recital of the Shema must be read
in the same language as
it is written
- Hebrew.

וחכמים אומרים בכל לשון
2.
The Sages said that it may be read in any language.

The Gemara will discuss this argument:
The Gemara Asks:
מאי טעמא דרבי
What's Rebbi's reason?

אמר קרא והיו בהווייתן יהו
Since the verse
says "And they shall be",
the words must be read
as they are
- in Hebrew.

ורבנן אמר קרא שמע בכל לשון שאתה שומע
But
the Sages said
that since the verse
says "Listen",
Shema
may be read in any language
which the person understands.

The Gemara will now explain why don't the Sages agree with Rebbi:
ורבנן נמי הא כתיב והיו
But
how do the
Rabbis
explain the verse
"and the words shall be?"

The Gemara Answers:
ההוא שלא יקראנה למפרע
That word
teaches that
Shema
may not be read backwards.

The Gemara Asks:
ורבי שלא יקראנה למפרע מנליה
So from where does Rebbi
derive
that one may not read Shema backwards?

The Gemara Answers:
נפקא ליה מדברים הדברים
He derives that from
the extra Hei
in Devarim - HaDevarim .

So what do the Sages do with the extra Hei?
ורבנן דברים הדברים לא משמע להו
The Sages do not expound
the extra Hei in the word
Devarim - HaDevarim .

The Gemara will now explain why doesn't Rebbi agree with the Sages:
ורבי נמי הכתיב שמע
What does
Rebbi
do with the word
"Shema"?

The Gemara Answers:
ההוא מיבעי ליה להשמיע לאזניך מה שאתה מוציא מפיך
The word "Shema" teaches that one does not fulfill his obligation
if he does not hear himself reciting
it.

ורבנן סברי לה כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא
And the Sages hold that one who reads Shema without hearing himself does fulfill his obligation.

 
 
Opinion "And They Shall Be" "Listen" "Devarim - HaDevarim "
Rebbi Shema must be in Hebrew Shema must be audible May not read Shema out of order
The Sages May not read Shema out of order Shema may be recited in any language -
 
 
The Gemara will now attempt to extend this argument:
לימא קסבר רבי
Can one
say that Rebbi






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