[15a - 53 lines; 15b - 49 lines]

*********************GIRSA SECTION*********************

We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.

[1] Gemara 15a [line 33]:

"v'Lo b'Brachah Talya Milsa" ולא בברכה תליא מלתא

These words do not appear in the manuscript of Dikdukei Sofrim #6 nor in Beis Nasan. They also do not appear in Tosfos ha'Rosh. It appears from Rashi (DH v'Iy Rebbi Yosi) as well that these words did not appear in his text (for even without the reasoning that "the Mitzvah is not dependent upon the Berachah," hearing what one says is not required in any Mitzvah d'Rabanan, as stated earlier in the Sugya).

[2] Rashi 15a DH umi'Mai d'Rebbi Yosi Hi ד"ה וממאי דרבי יוסי:

*"Ka Salka Daitach* Hai d'Mukmi Lah..." קא סלקא דעתך האי דמוקמי לה

The Maharsha asks the obvious question: How do the words "Ka Salka Daitach" קא סלקא דעתך fit here? It appears that this Dibur belongs later on and refers to the words on the last line of the page. (M. KORNFELD)


1)[line 1]יפנהYEFANEH- he should relieve himself

2)[line 7]כאילו טבלK'ILU TAVAL- washing the hands is comparable to immersing the entire body in a Mikvah (RASHI)

3)[line 11]קסמיתKISMIS- a chip of wood

4)[line 13]לייטLAYIT- he cursed

5)[line 19]לא דקדק באותיותיהLO DIKDEK B'OSIYOSEHA- he did not enunciate the words properly


6)[line 11]הגיע לחנוךHIGI'A L'CHINUCH- who is of the age to be taught; i.e., nine or ten years old

7)[line 33]"שלש הנה לא תשבענה ... שאול ועוצר רחם""SHALOSH HENAH LO SISBANAH ... SHE'OL V'OTZER RACHAM..."- "There are three things that are never satisfied... She'ol (Gehinom, the grave) and the barren womb..." (Mishlei 30:15-16)

8)[line 36]בחשאיB'CHASHAI- silently, secretly

9)[line 38]וכתבתם" הכל בכתב""U'CHSAVTAM" HA'KOL BI'CHSAV- (This Sugya is recorded here only because it concludes, "Who said it? Rebbi Yehudah!" as the Sugya earlier on this Daf says)

10)[line 39]סוטהSOTAH

(a)A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (d), below). If she committed adultery after not heeding the warning of two witnesses, she is put to death by Chenek (choking), as it states in the Torah (Devarim 22:22). One witness to adultery ("Ed Tum'ah) prevents her from drinking the Mei Sotah.

(b)After Kinuy and Stirah, the husband must bring his wife to the Beis ha'Mikdash to perform the procedure of the Mei Sotah. On the way there, Beis Din appoints two Torah scholars to accompany them to make sure that they do not engage in marital relations, which are forbidden to them. Moreover, if the couple does have marital relations at this point, the Mei Sotah will not work, since the husband must be "Menukeh me'Avon," clear (lit. cleaned) of sin for the ceremony to work. The Gemara (Sotah 47b) explains that this means that he did not have relations with his wife from the time that she became prohibited to him, or with any other woman (ever) who was prohibited to him (RASHI to Sotah ibid.)

(c)The husband brings a sacrifice consisting of 1/10 of an Eifah (approximately 2.16, 2.49 or 4.32 liters, depending upon the differing Halachic opinions) of barley flour as a Minchah offering. Oil and Levonah are not added (Bamidbar 5:15), and Hagashah, Kemitzah and Haktarah are performed (see Background to Menachos 72:25a:c). The Sheyarei ha'Minchah are eaten by the Kohanim. In the Azarah of the Beis ha'Mikdash, a Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.

(d)An earthenware jug is then filled with half a Log of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of HaSh-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, a Sotah must be divorced and does not receive her Kesuvah.

11)[line 45]ריוח בין הדבקיםREVACH BEIN HA'DEVEIKIM- a space between two words, one which ends with the same letter with which the next begins

12)[line 45]עני רבא בתריהANI RAVA BASREI- Rava responded after him (explaining his words)

13)[line 48]"בפרש שדי מלכים בה תשלג בצלמון""B'FARES SHAKAI MELACHIM BAH, TASHLEG B'TZALMON"- "When the Almighty scatters kings in it, snow falls in Tzalmon" (Tehilim 68:15) - This is the homiletic interpretation of our Gemara, which does not follow the simple meaning of the verse.

14)[line 48]אל תקרי "בפרש" אלא "בפרש"AL TIKRI "B'FARES" ELA "B'FARESH"- Read it as, "When you enunciate explicitly the words of the yoke of the Almighty, the Torah by which kings rule shall cause it to snow in Gehinom."