(a) In sotah 21 we say that the zchus for the sotah can't be talmud torah since she is a eino m'tzuveh v'oseh and the schar is less. But the final answer of the gemara is that their zchus is helping their sons and husband in learning, but women aren't "chayev" in doing that either?
(b) In a unrelated question, what does it mean that they wait for their husbands? Is it for tashmish or does it mean that they wait for years untill they return (like Rochel for R' Akiva)?
Ovaid
Oak Park, MI
It is not the Zechus of helping her husband that saves the Sotah. After all, the Gemara writes hat only the Zechus of studying Torah can save a Sotah, not any other Zechuyos. Rather, it is the Zechus of their children's and husband's Torah-study that protects the Sotah. The reason that she is able to "share" their Zechus (which is Metzuvah v'Oseh) is because she makes a significant contribution to the furtherance of the Torah-study.
This is the conclusion of Ravina in our Gemara. We should note, however, that the Rambam (Hilchos Sotah 3:20) does record that women can be saved because of their own Torah-study, even though they are not Metzuvah v'Osah. The Meiri (20a) also records such an opinion. Rabbi Dovid Bloom delivered a very nice video lecture on the subject last Sunday, which is available from our site at www.dafyomi.co.il/shiurlist.htm (listed under Sotah 21).
(b) Rashi (Berachos 17a) explains that women are rewarded for giving their husbands "permission" to study Torah in distant locations. The reason the husbands need permission is because of the husband's nuptial obligations as recorded in the Kesuvah, such as Tashmish. (This also appears to be the intention of the Gemara in Kesuvos 62a, see Rashi Mahadura Kama as recorded in the Shitah Mekubetzes there).
Best wishes,
Mordecai Kornfeld