Dedicate Daf 7b to:

וקטליאות נזמים וטבעות מעבירין ממנה כדי לנוולה
Chokers, nose - rings, and rings,
are removed
from her
to disgrace her.

ואחר כך מביא חבל מצרי וקושרו למעלה מדדיה
Discussed in Gemara After that, they would bring an Egyptian rope and tie it above her breasts.

וכל הרוצה לראות בא לראות חוץ מעבדיה ושפחותיה מפני שלבה גס בהן
Discussed in Gemara All those who want to watch may do so, except her maids and servants.
They may not come
as their
presence will
improve her morale.

וכל הנשים מותרות לראותה שנאמר ונוסרו כל הנשים ולא תעשינה כזמתכנה
And all women may come and see her, as
the verse
says "that all women may be taught not to do after your lewdness."

The Gemara Asks:
'מנהני מילי
Discussed in Mishna
What is the source that the Sotah procedure must be performed by the close
There were two lower courts in Yerushalayim which were located in the Beis Hamikdash .
head Sanhedrin of seventy one, and not in front of one of the smaller courts?

The Gemara Answers:
=אמר רבי
חייא בר גמדא א"ר
=אמר רבי
יוסי בר'
=בן רבי
חנינא אתיא תורה תורה
Rabbi Chiya bar Gamda said in the name of Rabbi Yossi bar Chanina that
there's a Gezeira Shava
the two words of
"Torah" and "Torah":

כתיב הכא ועשה לה הכהן את כל התורה
One verse says
"and the Kohen shall execute upon her
- the Sotah -
all this Torah
(lit. law)

וכתיב התם על פי התורה אשר יורוך
And another verse says
"According to the Torah which they
(the head court)
shall teach you."

מה להלן בשבעים ואחד אף כאן בשבעים ואחד
Just as
the second verse refers to the head Sanhedrin
of seventy one
, so too
the first verse refers to the head Sanhedrin of
seventy one

:ומאיימין עליה וכו':
Discussed in Mishna
And the court
would pressure her

The Gemara Asks:
There's a contradiction
between this Mishna and the following teaching:

The Mishna says that the court pressures the Sotah to admit her sin, while the following teaching says that the court pressures her to plead innocent!
כדרך שמאיימין עליה שלא תשתה כך מאיימין עליה שתשתה
Just as
the Kohen
the Sotah
to not drink, so too,
pressures her to drink:

אומרים לה
The court's agents
say to her:

My daughter!

אם ברור לך הדבר שטהורה את עמדי על בורייך ושתי
If you are certain that you are pure, stand for yourself and drink!

לפי שאין מים המרים דומין אלא לסם יבש שמונח על בשר חי
For the Bitter waters are comparable to a dry salve on flesh.

אם יש שם מכה מחלחל ויורד אין שם מכה אינו מועיל כלום
If there's a wound, it penetrates, but if there is no wound, it doesn't have any affect.

The Gemara Answers:
לא קשיא כאן קודם שנמחקה מגילה כאן לאחר שנמחקה מגילה
There is no contradiction.
The court pressures her to admit her sin
before the scroll is erased,
while the court pressures he to drink
after the scroll is erased.

It would be unfortunate if, despite her innocence, she would falsely confess and divorce, for she would be publicly suspected of a sin she did not commit, and her children would be suspected of being Mamzerim which they are not.
:ואומר לפניה וכו':
Discussed in Mishna
The agent
would tell her.

=תנו רבנן
The Sages taught
in a Braisa:

אומר לפניה דברים של הגדה ומעשים שאירעו בכתובים הראשונים
We tell her
homiletic matters, and events which took place in the early writings
- the Chumash:

כגון אשר חכמים יגידו ולא כחדו מאבותם
Such as "Which wise men have told, and have not hid from their elders."

Our forefathers admitted their sin, and were not embarrassed of their elders:
יהודה הודה ולא בוש
Yehuda admitted and was not embarrassed.

מה היה סופו נחל חיי העולם הבא
What was his end? He inherited the World - to - Come.

ראובן הודה ולא בוש
Reuven admitted and was not embarrassed.

מה היה סופו נחל חיי העולם הבא
What was his end? He inherited the World - to - Come.

The Gemara Asks:
ומה שכרן
And what was their reward?

מה שכרן כדקא אמרינן
You're asking
what was their reward?! We just said
that they inherited the World - to - Come!

The Gemara clarifies its question:
אלא מה שכרן בעולם הזה
Rather, what was their reward in This World?

The Gemara Answers:
להם לבדם נתנה הארץ ולא עבר זר בתוכם
The land was given to them
(Reuven was the first to take possession over Israel, and Yehuda took the right of royalty),
and no stranger was allowed to pass between them
during Moshe's blessing.

The Gemara Asks:
בשלמא ביהודה אשכחן דאודי דכתיב ויכר יהודה ויאמר צדקה ממני
The source of
Yehuda's admission
is explicitly said in a verse: "Yehuda
the signs
and said "she's more righteous than me."

אלא ראובן מנלן דאודי
But what's
the source
that Reuven admitted
his sin?

The Gemara will now go on a tangent, answering the question later:
=דאמר רבי
שמואל בר נחמני אמר ר'
Rabbi Shmuel bar Nachmani said in the name of Rabbi Yochanan:

The Gemara Asks:
מאי דכתיב יחי ראובן ואל ימות וזאת ליהודה
Why does
the verse say
"May Reuven live and not die"
and follows immediately with
"And this is for Yehuda?"

Except for Yehuda's blessing, none of the other blessings start with "and this".
The Gemara Answers:
כל אותן שנים שהיו ישראל במדבר היו עצמותיו של יהודה מגולגלין בארון עד שעמד משה ובקש עליו רחמים
The bones of Yehuda were rolling in their coffin for all the years that the Jews were in the desert, until Moshe prayed and begged
Hashem for mercy
on them.

Yehuda's bones were rolling because when his brothers needed to bring down Binyamin to Egypt, he cursed himself saying that "if they don't bring him back, he'll 'be sinning all his days'".
Despite the condition not being fulfilled, the curse still affected him.
אמר לפניו
to Hashem:

=רבונו של עולם
"Master of the Universe

מי גרם לראובן שהודה
Who caused Reuven to admit
his sin?

(who taught those around him the importance of admitting one's sin).

Here, the Gemara answers, is the source that Reuven admitted his sin.
וזאת ליהודה
And "this is for Yehuda?!"

Is it fair that Reuven's body was whole and Yehuda's was in pieces?
מיד שמע ה'
קול יהודה
Immediately, "Hashem, here the voice of Yehuda."

על איבריה לשפא
That his limbs should
be put back into their original position.

ולא הוה קא מעיילין ליה למתיבתא דרקיעא
Yehuda was still not elevated to the Heavenly Academy,

ואל עמו תביאנו
Moshe prayed
"and to his people shall You bring him".

ולא הוה קא ידע משקל ומטרח בשמעתא בהדי רבנן
still did not know how to
talk Torah
with the Sages
in the Heavenly Academy,

ידיו רב לו
So Moshe prayed:
"His hands will fight
his battle of Torah and take vengeance
for him."

לא הוה קא סלקא ליה שמעתא אליבא דהילכתא
But the
Heavenly Academy
still did not
accept his teachings as authoritative,

ועזר מצריו תהיה
So Moshe prayed
"and You shall be a help against his foes".

The Gemara now returns to the original discussion, asking...
The Gemara Asks:
בשלמא יהודה דאודי כי היכי דלא תישרף תמר
It makes sense why Yehuda would admit.
(He had to admit his sin
to prevent
the court
from burning Tamar

אלא ראובן למה ליה דאודי
But why did Reuven admit
his sin?

The Gemara will now ask why
Reuven admit his sin?
והאמר רב ששת חציף עלי (בר ישראל) דמפריט חטאיה
Didn't Rav Sheshes say that one who admits his sin is close
And, as mentioned in page , the Torah made many of the sin sacrifices inconspicuous so as to not embarrass the sinner
(since he's not embarrassed of it)?

The Gemara Answers:
כי היכי דלא ליחשדו אחוהי
Reuven had to admit his sin
none of
his brothers would be suspected
by Yaakov of moving his bed.

:אם אמרה טמאה אני וכו':
Discussed in Mishna If she
admitted her sin,

The Gemara Asks:
שמעת מינה כותבין שובר
derive from this that one writes a receipt
for a paid up contract

The Gemara in Bava Basra debates what should be done with a paid up contract. Rabbi Yehuda says that one writes a receipt, while Rabbi Yossi says that one rips the original contract.
The Gemara attempts two answers:
אמר אביי תני מקרעת
Abaye said that
the Mishna
should teach "we rip
the Kesuba."

The Gemara rejects this answer:
=אמר ליה
רבא והא שוברת קתני
Rava said
that the Mishna taught "break
(i.e write a receipt)."

אלא אמר רבא במקום שאין כותבין כתובה עסקינן
2. Rather,
Rava said that
normally one doesn't write receipts on paid up loans as the court rips the loan document instead. However, one
writes a receipt in a place
where they don't write a Kesuba.

There were two ways that the Kesuba enactment was fulfilled:
1. (As is currently done), the husband would write his wife a Kesuba, and upon divorce the husband would pay the specified amount and would either get a receipt or the court would tear the Kesuba (depending on the argument above)
2. There is no Kesuba document written during the wedding, but upon divorce, the husband would pay based on the power of the Rabbinic enactment directly. To prevent the wife from collecting again, she would have to write a receipt.
:ואם אמרה טהורה אני מעלין אותה לשערי מזרח:
Discussed in Mishna If she said that she's pure, they bring her up to the Eastern Gate.

The Gemara Asks:
מעלין אותה
What does it mean that
they bring her up?

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