Today's daf is sponsored by Goody and Eric Weil in loving memory of the beloved Rav Dov Shabtai ben Yehoshua Leib and Ethel Greenstone after a short illness. 'He inspired so many of the women and men of his family to learn daf yomi. Many are part of the Hadran community that embraces them today and learns in his honor. Yehi Zichro Baruch!"

Rabbi Elazar ruled in cases of a man who married a woman who can't have children that since he can have another wife, he is permitted to marry her, in which case, she can also be brought to drink the sotah water. Rav Nachman limits his opinion to a woman who at some point was able to have children, as an aylonit for sure cannot become a sotah. A difficulty is raised against Rav Nachman from a braita. Rav Nachman explains that there is a tannaitic debate about this based on the understanding of how to explain the verse "she shall be clean and will be able to retain seed." What are the different ways to understand this verse? The Gemara delves into many of the other cases mentioned in the braita that was quoted and explains them. The same is then done to the cases mentioned in our Mishna, such as the wife of a kohen or a eunuch. Each time the Gemara explains why it was necessary to explain the law in the braita/Mishna as it seems at first glance that it would be obvious. The Mishna excluded one who is a minor and one who is not a man from laws of kinui (one does not warn a wife about going into a room alone with them). What is "one who is not a man?" Three possibilities are raised, the first two (one who is impotent and a gentile) are rejected. The conclusion is that it means an animal as engaging in bestiality is not considered 'znut' (licentiousness).

Study Guide Sotah 25

The week's learning is sponsored by the Greenstone Family in loving memory of their dear husband, father and grandfather, Dov Shabtai Ben Yehoshua Lev. "Saba was a dedicated and committed learner of Torah. The fact that he was consistent in his learning speaks to his devotion to the study of Torah, and it's clear that he instilled that same passion in his children and grandchildren. Saba was always so proud to see his many of his children and grandchildren learn Daf Yomi."

Today's daf is sponsored by Shelly and Avi Yonitzman in loving memory of Albert Kobny and wishing long life to Sarina Kovny.

A woman who behaves in a manner that is considered a breach of the marriage contract (dat yehudit), loses her ketuba. But is this only if she is warned or not? Three different sections of our Mishna are each brought to try to prove that she needs warning. The first two are rejected but the third is conclusive. If a wife violated dat yehudit but the husband doesn't care and wants to stay married to her, can he? They try to answer this question from a case in our Mishna, but that answer is rejected. If a husband warned his wife not to go into a room alone with another man (kinui), can he change his mind and rescind the warning? They try to answer the question from our Mishna and another Mishna in Sotah, but both are rejected. They find the answer in a braita, one can rescind the kinui. However, there is a debate about whether that can be done only before she is found in the room alone with the man (setira), or even after that. The Gemara strengthens the position of the opinion that it cannot be rescinded after setira. In the Mishna, Beit Shamai and Beit Hillel disagree regarding a case of a sotah whose husband died before she drinks the water. Does she lose her ketuba money or not? The debate is based on whether one views a document that is meant to be collected as if it was already collected. If one views it as collected, then the woman gets her ketuba money as the burden of proof lies on the husband. If not, it is the reverse. There is another debate in the Mishna regarding a woman who can not have children - can she be brought to be a sotah? Is the husband forbidden to marry her in the first place? Rabbi Elazar holds that since he can have another wife, he is permitted to marry her, in which case, she can also be brought to drink the sotah water. Rav Nachman limits his opinion to a woman who at some point was able to have children, as an aylonit for sure cannot become a sotah based on a drasha from the verses of the sotah.

Study Guide Sotah 24

This is the daf for Shabbat. For Friday's daf please click here.

Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's father, Dr. Abraham Geffen, on his 8th yahrzeit. "The youngest of the 8 children of Rav Tuvia and Sara Hene Geffen of Atlanta, he was devoted to his wife Ethel, parents and siblings, children, extended family and synagogue community and was a dedicated physician."

Today's daf is sponsored by Pnina Grossman in honor of her mother, Naomi Grossman's birthday! "Happy birthday, Mommy! We're lucky and proud to have a cool and learned mother and mother-in-law like you!"

A woman who is betrothed or waiting for levirate marriage does not drink the sotah water, but could be accused of being alone with a man (kinui and setira) and would lose her ketuba money. The same would be true if the marriage was forbidden from the start, such as a forbidden marriage for a priest, i.e. with a divorcee. The Mishna lists a number of other cases, some of which are a subject of debate about whether she can drink the water or whether she does or doesn't lose her ketuba money. There are some cases where the court can intervene and do the kinui in place of the man, in a case where he is incapable. The Gemara first deals with the case of betrothal and levirate marriage and explains that the Mishna follows Rabbi Yonatan's position as he disagrees with Rabbi Yoshiya who holds that a woman waiting for levirate marriage can drink the sotah water. What is the source in the Torah for each of their opinions and on what logic is each opinion based? The Gemara questions both of their opinions as they both say there is a verse to exclude a betrothed woman from drinking the sotah water, however, this can be learned from a different verse entirely. How is this resolved?

Study Guide Sotah 23

Today's daf is sponsored by the Hadran zoom family in loving memory of the beloved father of their dear Hadran learner and friend, Adina Hagege - HaRav Dov Shabtai ben Yehoshua Lev v'Etel z"l. "May his family be comforted among aveilei Zion v'Yerushalayim. Through his kind, wise and constantly thoughtful daughter, it is evident that R' Greenstone was a special person who transmitted his values as heritage. Yehi Zichro Baruch."

Today's daf is sponsored by Rochel Cheifetz in loving memory of her mother, Chana Cohen, Chana bat Rav Moshe and Tzipora Mashbaum, on her 2nd yahrzeit. "A model to generations of Mashbaum and Cohen families with her grace, modesty, inspiration for the importance of family, and exuberant and unconditional love. Mommy, you are greatly missed by us all."

Today's daf is sponsored by Yael Asher in memory of her husband Shlomo Chaim Asher ben Luna Sol z"l.

In which situations is the meal offering of the sotah burned in the beit hadeshen and not able to be sacrificed? One of the examples is when the sotah is married to a kohen, as it is partially his sacrifice and the meal offering of a kohen is meant to be burned entirely on the altar. However, since it is partially hers, the remainder is meant to be eaten. Therefore, after they burn the kometz, the remainder is left to be burned in the beit hadeshen. The same is true even if she is the daughter of a kohen as the law is different for male and female kohanim. The Mishna lists other laws where we distinguish between men and women who are kohanim. They also list cases in the law where there are differences between men and women (non kohanim). The Gemara will later bring sources for each of these differences. A braita is quoted that differs from the Mishna as it says the remainder of the meal offering of one married to a kohen gets burned on the altar after the kometz is taken and burned. The Gemara brings two different ways to explain this braita.

Today's daf is sponsored by Dianne Kuchar in loving memory of her father, Moshe ben Avraham and her husband Dennis, Shimon Avraham ben Yisrael Moshe. "I find myself midway between the two yahrtzeits of the most significant men in my life, my dad and my Dennis. Dad would have been so proud of my learning, Dennis WAS very proud. We still can't believe he is gone."

The sages frowned upon one who learned Torah and memorized mishnayot but did not serve Torah scholars. This is understood as one who recited them without understanding them. Different sages categorized them as other types of people in society that were not to be relied upon. Who is considered an am haaretz? The Gemara defines the other two terms that Rabbi Yehoshua brought in the Mishna - isha prusha and makot perushim. These, as well as others who are also viewed as those who destroy the world, are defined as those who pretend to be righteous but it is just a cover for their true nature which is evil or one who does good things but for ulterior motives, such as learning or doing mitzvot in order to receive a reward. Abaye and Rava disagreed with the latter statement as one who learns Torah or does mitzvot not for their own sake will ultimately do them for their own sake and therefore it is recommended to learn Torah even if it is done for ulterior motives. Rabbi Shimon doesn't think that a woman's merits will delay her death, as it will weaken the power of the waters to scare those who are guilty and it will cause innocent women to be perceived as guilty even after drinking the water. Rebbi holds that the woman's merits can delay her death but she will not get pregnant and her health slowly deteriorates until she dies as a sotah. If the meal offering becomes impure, what is done with it? It depends on if it was before or after it was sanctified in a holy vessel.

Study Guide Sotah 21

Which merits help push off the death of the sotah? First, they suggest Torah learning, but that is rejected as women are not commanded to learn Torah. However, if it is mitzvot, we learn from a verse that mitzvot are like a candle, which last temporarily, and learning Torah is like light, which is constant. From here one can imply that mitzvot don't protect. Two explanations are brought to explain how mitzvot can protect from punishment, even if they are not as permanent as the reward for learning Torah. A third answer is that women receive a reward for Torah - not for their own learning but for enabling their husbands and sons to learn. A different interpretation is brought to explain the verse about Torah and mitzvot - transgressions override the merits of mitzvot but not the Torah. When Rabbi Eliezer says that a man should not teach his daughter Torah because it is teaching her tiflut, the Gemara understands that is it as if he is teaching her tiflut as obviously, the Torah itself is not tiflut. What verse can serve as the source for Rabbi Eliezer's approach and how does Ben Azai understand the verse if he disagrees with Rabbi Eliezer? In the Mishna, Rabbi Yehoshua makes a statement about a woman's preference - how does the Gemara explain this? He also said that there are four people that cause the world to be destroyed - among them, a chasid shoteh and a rasha arom. A chasid shoteh is defined as one who will not save a drowning woman as it will cause him to look at her. Seven different explanations are brought to define what is a rasha arom.

Today's daf is dedicated for Yom HaShoah in memory of all those who died in the Holocaust.

Today's daf is sponsored by Caroline Ben-Ari in loving memory of her father, Ivor Rhodes, Yisrael ben Meir and Sarah on his 13th yahrzeit. "Dad was hard-working, caring, generous and honest to a fault, with a wicked sense of humor and a lifelong addiction to puns. Today I pledge to make as many terrible puns as I can in his honor."

Another contradiction is noted between the two braitot that quote Rabbi Akiva's opinion. A woman who refuses to drink the water from a position of strength is generally viewed as admitting she is guilty and does not drink the water. But what if she changes her mind, do we then believe that she was not previously admitting her guilt and was just scared, or not? Something bitter is added to the water as is derived from a verse. What is done with the scroll and the meal offering if the woman refuses to drink before the scroll was erased? What if she admits she is guilty after the scroll is erased? If she refuses to drink after the scroll is erased, she is forced to drink. If her face turns green after drinking and her eyes start bulging, she is immediately removed from the Temple so as not to cause impurity. If she has merits, then she can live up to three years, depending upon what merits she has. Ben Azai says that one should teach his daughter Torah specifically because of this so that she won't mistakenly think that the sotah waters don't work. Rabbi Eliezer disagrees and says that one who teaches his daughter Torah teaches her tiflut. Rabbi Meir was a scribe and would add copper sulfate to his ink when he would write a sefer Torah to make sure it wouldn't be erased. There are different versions regarding who was his teacher at first who didn't complain about this practice and which was his second teacher who was against this practice as the scroll of the sotah needs to be with ink that could be erased. In one version Rabbi Akiva is the first teacher and Rabbi Yishmael is the second and in the other, it is the reverse. Can the contradictions between the two versions be resolved? Two tannaim disagree about whether Rabbi Meir held one could add copper sulfate to the ink for writing a Torah, just not for the section about the sotah, or is the issue only for a scroll written for the sotah ceremony. The debate is really about whether or not one can take a section written for a Torah and use it for the sotah ceremony. Is this based on another tannaitic debate about whether the sotah scroll needs to be written lishma, for a particular woman? This suggestion is rejected in two ways. When the Mishna said they need to immediately remove the woman from the Temple after drinking the water, according to whose opinion was this stated? Initially, they suggest Rabbi Shimon who held the meal offering is sacrificed before the drinking of the water, but the part about the merits delaying her death is not Rabbi Shimon as he doesn't hold that merits can push off her death. They conclude the Mishna is like Rabbi Akiva who agreed with Rabbi Shimon about the first point and disagreed about the second. What impurity are they concerned about when they remove her from the Temple? It is not an impurity of death, since she is outside the azara and dead people are allowed to be in other areas of the Temple outside the azara. They conclude that it must be out of concern that the shock to the body may cause her to menstruate. The section in the Mishna about the merits delaying her death for up to three years doesn't seem to match any of the tannaitic opinions about this, as some say three months, some say nine months and others say twelve months, but none hold up to three years.

Study Guide Sotah 19

The meal offering of the sotah is waved by the kohen and the sotah. From where is it derived that the woman also needs to wave it? Rabbi Shimon and the rabbis disagree about whether the woman drinks the sotah water before bringing the meal offering or brings the meal offering and then drinks the water. There are two verses that mention that the kohen makes the woman drink the water (Bamidbar 5:24,27) and in Bamidbar 5:26, it says "and after that, he makes the woman drink the water." What do each of them derive from each of these verses that mention the drinking? Rabbi Akiva learns a different halacha from one of the extra verses – that after the scroll is erased, we force the woman to drink the water, even if she doesn't want to. The Gemara raises a difficulty against Rabbi Akiva from a different source where Rabbi Akiva seems to say something different. The braita quoted has an inner contradiction and in resolving that contradiction, they explain the question raised against Rabbi Akiva.

Study Guide Sotah 18

Today's daf is sponsored by Judy and Jerel Shapiro for the yahrzeits of Jerel's father Arnold Shapiro, z"l, and their sweet infant grandson Edan Shai Shapiro, z"l, who both passed away at the end of Nissan.

Rava asks a series of questions regarding a case where there were two sotahs, can they erase two scrolls (megillat sotah) into one cup; does the erasing need to be done with the intent for that particular woman or just the writing of the scroll? What if the erasing was done for each but the cups were combined into one? What if they were split after being combined? Does she need to drink in a normal manner or can she drink through a straw or tube? What if some or most of the water spills out? There are two oaths mentioned in the verses (Bamidbar 5:19 and 5:21). Why are there two oaths? Rav says one is before the scroll is erased and one after. Rava raises a difficulty on this and explains that one is with a curse and one without. What is the content of the one with the curse? Rava and Rav Ashi each explain it differently. When the woman answers amen to the oath, she answers amen for the oath and the curse. In addition, they can add a number of other oaths (gilgul shevua) such as making her swear she wasn't with a different man (other than the one she was warned against being with), that she didn't cheat on her husband when they were engaged, or when she was waiting to do yibum (if her husband was her yabam). Rabbi Meir adds that they can make her also swear that she won't cheat on her husband in the future. The Mishna gives a rule for what can be included - only situations where her being with another man would forbid her from her husband. Rav Hamnuna infers from here that a woman waiting to do yibum who is with another man is forbidden to the yabam. But this is rejected by the rabbis in Israel who claimed that the Mishna follows only Rabbi Akiva's position on the matter. According to Rabbi Meir, if she added an oath about cheating in the future, then in the event that she does cheat in the future, the water that she drank before will take effect (and kill her) at that later time. Can a woman drink sotah water twice? There are three different opinions regarding if and when this could happen.

Study Guide Sotah 17

What verses are written on the scroll that will get erased in the water? There are three different opinions. What is the root of their debate? A number of drashot are brought regarding the relationship between husband and wife, and the rewards given to the descendants of Avraham, which include, among other things, the sotah procedure. The text needs to be written on parchment and with ink that can be erased. There are six rules regarding the writing of the sotah parchment - it must be written during the day, in the correct order, after the woman answer amen to the oath of the kohen, on a lined parchment, on one piece and needs to be erased once it is all written.