Dedicate Daf 8a to:



התם קיימא
She's
already
standing there!

 
As she was already taken to the Sanhedrin, which is located in the Chamber of Hewn Stone, in the Beis Hamikdash itself.
 
 
The Gemara Answers:
דמסקינן לה ומחתינן לה כדי לייגעה
The agents would walk her
down and up
the mountain
to tire her out.

דתניא
As
a Braisa
taught,

רבי שמעון בן אלעזר אומר בית דין מסיעין את העדים ממקום למקום כדי שתטרף דעתן עליהן ויחזרו בהן
Rabbi Shimon ben Elazar said that the court would move witnesses around to tire them and make them retract
their testimony.

 
So just as witnesses (of capital crimes) would be schlepped around to tire them out and induce retraction, so too would the High Court tire out the Sotah to pressure her to admit.
 
 
 
 
:ששם משקין את הסוטות וכו':
Discussed in Mishna For
that is where
they would make the Sotahs drink...

 
 
 
The Gemara Asks:
בשלמא סוטות דכתיב והעמיד הכהן את האשה לפני ה'
=השם
It makes sense that Sotahs
must drink inside the Nikanor gate, as the verse says
"the Kohen will make the woman stand in front of Hashem,"

 
And the Nikanor gate is the way to get into the Beis Hamikdash Courtyard ("in front of Hashem").
 
 
מצורעין נמי דכתיב והעמיד הכהן המטהר וגו'
=וגומר
It also makes sense that the Metzoras must stand near the Nikanor gate as the verse
writes that "And the Kohen that cleanses shall stand
the man who is to be cleansed ... before Hashem."

אלא יולדת מאי טעמא
But why must a newborn's mother stand
near the Nikanor gate?

The Gemara Answers:
אילימא משום דאתיין וקיימין אקורבנייהו
Is the reason so that she will
stand over her offering?

דתניא אין קרבנו של אדם קרב אלא אם כן עומד על גביו
As
the Braisa says
that one's sacrifice is not brought if
the owner's
not standing
near it.

 
One who brought a sacrifice had to be in the courtyard when it was offered. However, the newborn mother, the leper, as well as the Zav and Zavah (See next point) were not allowed into the courtyard until their atonement sacrifice was brought. To prevent a catch - 22 (she can't go into the Beis Hamikdash courtyard until she brought her sacrifice, but can't bring her sacrifice without going into the Beis Hamikdash courtyard), she's brought as close as she can (the doorway between the Temple Mount (which wasn't sanctified to such a high degree) and the courtyard) be to her sacrifice.
 
 
אי הכי זבין וזבות נמי
If so, a Zav and Zavah
(who also must bring purification sacrifices before being allowed into the Beis Hamikdash Courtyard) should also be required to stand in the doorway, as they also cannot enter the Beis Hamikdash courtyard until after their sacrifice was brought? Why were they not mentioned in the Mishna?

The Gemara Answers:
אה"נ
=אין הכי נמי
That is true.
A Zav and a Zavah must also stand in the Nikanor gate during their purification sacrifices.

ותנא חדא מינייהו נקט
And the author of the Mishna
mentioned
one out of those
those who bring purification sacrifices.

 
 
 
ת"ר
=תנו רבנן
The Sages taught:

אין משקין שתי סוטות כאחת כדי שלא יהא לבה גס בחבירתה
One
may
not make two Sotahs drink at the same time lest one bring up the morale of the other.

 
In a case where one is innocent and the other guilty, the guilty one will be inspired by the innocent one to deny her guilt.
 
 
רבי יהודה אומר לא מן השם הוא זה
Rabbi Yehuda said that
while the Halacha is correct,
the reason is different:

אלא אמר קרא אותה לבדה
Only one Sotah may be given to drink at a time since
the verse says that "she"
must swear, which implies that she must drink the bitter waters
alone.

The Gemara will now discuss this Braisa:
The Gemara Asks:
ות"ק
=ותנא קמא
הכתיב אותה
What does the first opinion do with the word "her"?

The Gemara Answers:
ת"ק
=תנא קמא
ר"ש
=רבי שמעון
היא דדריש טעם דקרא
That first opinion was Rabbi Shimon, who expounds reasons for
commandments.

 
Rabbi Shimon believes that commandments' reasons have Halachically importance.
 
 
ומה טעם קאמר
And the Mishna was Rabbi Shimon
expounding the reason
behind the verse's requirement that the Sotah drink alone:

מה טעם אותה לבדה
Why must
the suspected Sotah drink
alone?

כדי שלא יהא לבה גס בחבירתה
So that one
Sotah
doesn't improve the morale of another.

The Gemara Asks:
מאי בינייהו
What's the practical difference
between Rabbi Shimon and Rabbi Yehuda?

 
Both opinions say that one may not have more than one Sotah drink at the same time. So over which Halacha do they argue?
 
 
The Gemara Answers:
איכא בינייהו רותתת
The practical difference is
whether two Sotahs are permitted to drink at the same time if one of them
is terrified
and will not improve the other's morale.

 
Such a Sotah wouldn't improve the other's morale (So Rabbi Shimon would permit), but it wouldn't be "her alone" (So Rabbi Yehuda would forbid).
 
The Gemara finished discussing the Braisa. However, according to both opinions, if not for the verse, one would be allowed to have many Sotahs drinking the Sotah water at the same time. The Gemara says that there seems to be another reason why one shouldn't do that:
 
 
The Gemara Asks:
ורותתת מי משקין
But would we let
a terrified Sotah
drink
at the same time as someone else
?

והא אין עושין מצות חבילות חבילות
But
one is not permitted
to do Mitzvahs in bundles?

 
Doing commandments in bundles is demeaning, as it appears to be like one is trying to get them over with.
 
 
דתנן
As the Braisa says:

אין משקין שתי סוטות כאחת
1.
One
may not have
two Sotahs drink at the same time.

ואין מטהרין שני מצורעין כאחת
2.
One may not purify two Metzoras at the same time.

ואין רוצעין שני עבדים כאחת.
3.
One may not pierce
the ear
of two slaves at the same time.

ואין עורפין שתי עגלות כאחת
4.
One
may not break
the neck of two oxen at the same time.

לפי שאין עושין מצות חבילות חבילות
Since one may not perform Mitzvahs in bundles.

The Gemara Answers:
אמר אביי ואיתימא רב כהנא לא קשיא
Abaye, and some say Rav Kahana said, that this is not a question:

כאן בכהן אחד
One Kohen
can't make two Sotahs drink at the same time, for he'd be doing the Mitzvah in bundles, but...

כאן בשני כהנים
Two Kohanim
may (according to Rabbi Shimon - if one is terrified and won't improve the morale of the other), as each Kohen is doing only a single Mitzvah.

 
 
 
 
:והכהן אוחז בבגדיה:
Discussed in Mishna A Kohen would grab her garments.

 
 
 
תנו רבנן
The Sages taught
in a Braisa:

 
Regarding the source that the Kohen undoes the Sotah's hair and clothes.
 
 
ופרע את ראש האשה
The verse says
"And he shall undo the hair of close
the Sotah
the woman ".

אין לי אלא ראשה
This teaches only
that the hair must be uncovered.

גופה מנין
What is the source
that the body
must also be uncovered?

ת"ל
=תלמוד לומר
האשה
To teach that, the verse says
"The woman".

אם כן מה ת"ל
=תלמוד לומר
ופרע את ראשה
If so, why does
the verse
say "and he shall undo her hair"?

מלמד שהכהן סותר את שערה
To teach that the Kohen undoes
the Sotah's
hair.

 
 
 
 
:ר' יהודה אומר אם היה לבה וכו':
Discussed in Mishna Rabbi Yehuda said that that if her chest was comely...

 
 
 
The Gemara Asks:
למימרא דר'
=דרבי
יהודה חייש להרהורא ורבנן לא חיישי
But is
Rabbi Yehuda concerned about
inappropriate
thoughts?

 
While The Torah mandates uncovering the Sotah's chest, But Rabbi Yehuda said that one doesn't fulfill this commandment when there is concern that onlookers will have lewd thoughts.
 
 
והא איפכא שמעינן להו
But the
following Braisa
says the exact opposite!

דתניא
As
a Braisa says:

 
 
As will be mentioned on page , The Sages say that one must be stoned naked, either because a verse requires it or to lessen the pain.
 
However, the court is permitted to cover the genitals. Therefore,
 
 
האיש מכסין אותו פרק אחד מלפניו
Before being executed,
a man is covered in one place (
i.e
in the front)

והאשה שני פרקים אחד מלפניה ואחד מלאחריה
And a woman is covered in two places, in the front and in the back.

מפני שכולה ערוה
Since
that whole area
is nakedness.

דברי רבי יהודה
This is
Rabbi Yehuda's
opinion.

וחכ"א
=וחכמים אומרים
האיש נסקל ערום ואין האשה נסקלת ערומה
The Sages say
, however,
that a man is executed naked but a woman is not executed naked.

 
Presumably, the Sages forbid a woman to be stoned naked because they were concerned that it would cause onlookers to have lewd thoughts, while Rabbi Yehuda ordains a woman to be stoned naked because he is not concerned for lewd thoughts.
 
This is the opposite of our , which says that Rabbi Yehuda was the one concerned for lewd thoughts!
 
 
Opinion Execution Sotah
Rabbi Yehuda Naked Clothed
The Sages Clothed Naked
 
 
The Gemara Answers:
אמר רבה הכא טעמא מאי שמא תצא מב"ד
=מבית דין
זכאית ויתגרו בה פרחי כהונה
Rabbah answered that
Rabbi Yehuda requires that the Sotah be properly dressed
because
if she's
innocent,
she'll stay alive
and the young Kohanim will want
to have relations with her.

התם הא מסתלקא
While in the case of someone being led out to execution, presumably
she'll
die and no one will be able to have relations with her.

The Gemara Asks:
וכי תימא אתי לאיגרויי באחרניית'
And one cannot ask that
seeing one woman in an inappropriate state may lead
the
spectators
to chase after other
women,

The Gemara Answers:
האמר רבא גמירי דאין יצר הרע שולט אלא במה שעיניו רואות
As
Rava said that here is a tradition that the Yetzer Hara only chases after what it sees.

 
 
 
The Gemara Asks:
אמר רבא דר'
=דרבי
יהודה אדר'
=אדרבי
יהודה קשיא דרבנן אדרבנן ל"ק
=לא קשיא
Rava asked that
while we resolved how
Rabbi Yehuda's
opinions aren't contradictory, the Gemara didn't resolve the contradiction between the Mishna and Braisa's recording of the
Sages'
opinion.

אלא אמר רבא דר'
=דרבי
יהודה אדר'
=אדרבי
יהודה ל"ק
=לא קשיא
כדשנין
So Rava said that Rabbi Yehuda does not contradict himself (as was taught ).






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