(a)According to the Tana Kama of our Mishnah, the Kohen writes three Pesukim from Parshas Sotah in the Megilah of a Sotah. 1. "Im Lo Shachav Ish Osach, ve'Im Lo Satis Tum'ah ... "; 2. "ve'At Ki Satis Tachas Ishech"; 3. "Yiten Hash-m Osach le'Alah ve'li'Shevu'ah, u'Va'u Vah ha'Mayim ... u'Va'u Vah ha'Mayim ... ". Why specifically these three Pesukim?
(b)Why does he not also include the words "ve'Hishbi'a ha'Kohen es ha'Ishah" (which introduces the first of the above-mentioned Pesukim), and "ve'Amrah ha'Ishah Amen, Amen" (which appears at the end of the third Pasuk)?
(c)What does Rebbi Yossi say?
1)
(a)According to the Tana Kama of our Mishnah, the Kohen writes three Pesukim from Parshas Sotah in the Megilah of a Sotah. 1. "Im Lo Shachav Ish Osach, ve'Im Lo Satis Tum'ah ... "; 2. "ve'At Ki Satis Tachas Ishech"; 3. "Yiten Hash-m Osach le'Alah ve'li'Shevu'ah, u'Va'u Vah ha'Mayim ... u'Va'u Vah ha'Mayim ... "; specifically these three Pesukim - because they all contain curses.
(b)He does not also include "ve'Hishbi'a ha'Kohen es ha'Ishah" (which introduces the first of the above-mentioned Pesukim), and "ve'Amrah ha'Ishah Amen, Amen" (which appears at the end of the third Pasuk) - because they deal with the 'Tzava'os and Kabalos (the Kohen's warning and the Sotah's acceptance), and not with the actual curses.
(c)Rebbi Yossi maintains that the Kohen writes all three Pesukim without omitting anything.
2)
(a)Rebbi Yehudah too, argues with the Tana Kama. Why, in his opinion, does the Kohen not include the first Pasuk ("Im Lo Shachav Ish Osach, ve'Im Lo Satis Tum'ah ... ") in the Megilah?
(b)What does he say about the Tzava'os and the Kabalos? Does the Kohen include them in the Megilah?
(c)The three Tana'im argue over the Pasuk "ve'Kasav es ha'Alos ha'Eileh ha'Kohen ba'Sefer". What do they all preclude from the Megilah from the word "ha'*Eileh*"?
(d)They also agree that ha'*Alos*" means exactly what it says. If Rebbi Meir includes K'lalos that are implied from B'rachos from the Pasuk "ha'Alos", what does Rebbi Yehudah learn from it?
2)
(a)Rebbi Yehudah too, argues with the Tana Kama. In his opinion, the Kohen does not include the first Pasuk ("Im Lo Shachav Ish Osach, ve'Im Lo Satis Tum'ah ... ") in the Megilah - because the curse is not written specifically, only inferred.
(b)And he certainly agrees with the Tana Kama - that the Tzava'os and the Kabalos are not included.
(c)The three Tana'im argue over the Pasuk "ve'Kasav es ha'Alos ha'Eileh ha'Kohen ba'Sefer". They all agree however, that the word "ha'*Eileh*" comes to preclude the curses in Ki Savo (even though the Torah refers to them as well as ''Alos").
(d)They also agree that ha'*Alos*" means exactly what it says. Even though Rebbi Meir includes K'lalos that are implied from B'rachos from the Pasuk "ha'Alos", Rebbi Yehudah excludes them from the same word (because in his opinion, every 'Hey' implies an exclusion).
3)
(a)If Rebbi Yossi includes the Tzava'os and Kabalos from "ve'Kasav es ha'Alos ... ", on what grounds do the Rabbanan argue with him?
(b)What do both the Tana Kama and Rebbi Yehudah learn from "ha'Alos ha'Eileh"?
(c)On what grounds does Rebbi Meir include (K'lalos that are implied from B'rachos) from the 'Hey' of "ve'Kasav es ha'Alos", and exclude (Tzava'os and Kabalos) from the 'Hey' of "ha'Eileh"?
3)
(a)Even though Rebbi Yossi includes the Tzava'os and Kabalos from "ve'Kasav es ha'Alos ... ", the Rabbanan argue with him - on the grounds that they do not Darshen every "es" in the Torah.
(b)Both the Tana Kama and Rebbi Yehudah - preclude Tzava'os and Kabalos from "ha'Alos ha'Eileh".
(c)Rebbi Meir includes (K'lalos that are implied from B'rachos) from the 'Hey' of "ve'Kasav es ha'Alos", and excludes (Tzava'os and Kabalos) from the 'Hey' of "ha'Eileh" - because the 'Hey' always follows the same pattern as the word to which it belongs (and in this case, "Alos comes to include, and "Eileh" to exclude).
4)
(a)From where do we know that Rebbi Meir does not normally Darshen inferences?
(b)Then how can he Darshen from "Im Lo Shachav Ish Osach ... ", 'K'lalos ha'Ba'os Machmas B'rachos'? According o Rebbi Tanchum, what is the significance of the fact that "Hinaki" is written without a 'Yud'?
4)
(a)We know that Rebbi Meir does not normally Darshen inferences - because he requires a T'nai Kaful (that both the positive and the negative inferences of a condition must be expressed).
(b)Consequently, when he Darshens from "Im Lo Shachav Ish Osach ... ", 'K'lalos ha'Ba'os Machamas B'rachos' - it is not just from the inference, but from the fact that the word "Hinaki" (in the Pasuk ve'Im Lo Satis Tum'ah Tachas Ishech, Hinaki") is written without a 'Yud', implying that if she is not innocent, then "Chinaki" (she will be strangled), as Rebbi Tanchum explains.
5)
(a)What does Rebbi Akiva Darshen from the words 'Ish' and 'Ishah'?
(b)If the woman sins, says Rava, it is worse than if the man does. How is this inherent in the actual words?
(c)The earth that is placed in the Mei Sotah has dual connotations. To what does it hint, assuming that she is ...
1. ... innocent?
2. ... guilty?
5)
(a)Rebbi Akiva Darshens from the words 'Ish' and 'Ishah' - that if a man and a woman live a moral life, then the Shechinah will dwell in their midst (as is hinted in the combination of the 'Yud' in 'Ish' and the 'Hey' in 'Ishah'); whereas if they do not, then they will be consumed by fire (as is hinted in the fact that in both words, the remaining letters after the 'Yud' and the 'Hey' have been removed, spell 'Eish').
(b)If the woman sins, says Rava, it is worse than if the man does - as is inherent in the words themselves, since in the word 'Ishah', the 'Hey' from Hash-m's Name does not divide between the 'Alef' and the 'Shin' as the 'Yud' does in the word 'Ish'.
(c)The earth that is placed in the Mei Sotah has dual connotations. Assuming that she is ...
1. ... innocent - it hints that she will have a son like Avraham Avinu, who said "ve'Anochi Afar va'Eifer".
2. ... guilty - it hints that she will revert to earth.
6)
(a)Which two Mitzvos does Rava ascribe to Avraham Avinu's descendants for his having said "ve'Anochi Afar va'Eifer"(symbolizing his supreme humility)?
(b)Why the dust of the Sotah rather than dust of Kisuy ha'Dam?
(c)And for his words to the king of S'dom "Im mi'Chut ve'Ad S'roch Na'al" (symbolical of his integrity) he merited the Mitzvah of Tefilin-(straps) and Tzitzis-threads. What is the advantage in this world of ...
1. ... Tefilin-straps?
2. ... Tzitzis-threads?
6)
(a)For saying "ve'Anochi Afar va'Eifer"(symbolizing his supreme humility), says Rava - Avraham Avinu merited for his descendants the Mitzvos of the ashes of the Parah Adumah and earth of the Sotah.
(b)The earth of Sotah and not the earth of Kisuy ha'Dam - which is no more than a Hechsher Mitzvah, but offers no benefits in this world.
(c)And for his words to the king of S'dom "Im mi'Chut ve'Ad S'roch Na'al" (symbolical of his integrity) he merited the Mitzvah of Tefilin-straps and Tzitzis-threads. The advantage in this world of ...
1. ... Tefilin-(straps) is - that the nations of the world will be afraid of Yisrael when they see the Tefilin shel Rosh, as Rebbi Eliezer has taught.
2. ... Tzitzis-threads is - that the Techeiles (deep-blue) threads that they contain remind us constantly of Hash-m's Sovereignty (via the sea, the sky and Hash-m's Majestic Throne) imbuing us with His fear.
7)
(a)From where did Rebbi Eliezer extrapolate that the nations of the world are afraid of Yisrael when they see the Tefilin shel Rosh on their heads?
(b)What do we learn from the Pasuk in Ki Sisa "Va'yir'u es Elokei Yisrael ve'Sachas Raglav ke'Ma'aseh Livnas ha'Sapir u'che'Etzem ha'Shamayim la'Tohar" in conjunction with the Pasuk in Yeshayah "ke'Mar'eh Even ha'Sapir D'mus Kisei"?
7)
(a)Rebbi Eliezer extrapolated that the nations of the world are afraid of Yisrael when they see the Tefilin shel Rosh on our heads - from the Pasuk in Ki Savo "ve'Ra'u Kol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha, ve'Yar'u Mimeka".
(b)We learn from the Pesukim "Va'yir'u es Elokei Yisrael ve'Sachas Raglav ke'Ma'aseh Livnas ha'Sapir u'che'Etzem ha'Shamayim la'Tohar" and "ke'Mar'eh Even ha'Sapir D'mus Kisei" - that Hash-m's Throne resembles the sky in color?
17b----------------------------------------17b
8)
(a)What do we learn from the word in the Pasuk in Naso (in connection with Sotah) "ve'Chasav es ha'Alos ha'Eileh ha'Kohen ba'Seifer u'Machah el Mei ha'Marim" ...
1. ... "ba'Sefer"?
2. ... "u'Machah"?
(b)Our Mishnah forbids the Kohen to write the Parshah on a Lu'ach, on Neyar or on Diftera. What is ...
1. ... a Lu'ach?
2. ... Neyar?
3. ... Diftera?
(c)Nor is he permitted to write it with Kumus or Kankantum. What is ...
1. ... 'Kumus'?
2. ... 'Kankantum'?
(d)What is the reason for these latter two?
8)
(a)We learn from the word in the Pasuk in Naso (in connection with Sotah) "ve'Chasav es ha'Alos ha'Eileh ha'Kohen ba'Seifer u'Machah el Mei ha'Marim" ...
1. ... "ba'Seifer" - that the Parshah of Sotah must be written on a Megilah (i.e. parchment).
2. ... "u'Machah" - that it must be written with ink (which can be fully erased without leaving a mark).
(b)Our Mishnah forbids the Kohen to write the Parshah on ...
1. ... a Lu'ach - (a wooden board).
2. ... N'yar - (papyros [made of grass]).
3. ... Diftera - (skin that has not been fully treated, to which flour and salt have been added, but not gall-nuts).
(c)Nor is he permitted to write it with ...
1. ... 'Kumus' - (plain sap from a tree added to water).
2. ... 'Kankantum' - (vitriol).
(d)The reason for these latter two is - because they leave a mark when erased.
9)
(a)What does Rava learn from the 'Gezeirah-Shavah' "Ve'asah Lah ha'Kohen es Kol ha'Torah ha'Zos" (Naso), "al-Pi ha'Torah Asher Yorucha ve'Al ha'Mishpat ... " (Shoftim - written in connection with judging)?
(b)From where do we learn that Din is confined to the daytime?
(c)What does he learn from the Pasuk ...
1. ... "Ve'kasav es ha'Alos ha'Eileh" (in spite of the fact that we already Darshened from "ve'Eileh" on the previous Amud)?
2. ... "Ve'hishbi'a ... Ve'kasav"?
(d)And Rava invalidates a Parshas Sotah that is written on an Igeres from "ba'Sefer". What is an 'Igeres'?
9)
(a)Rava learns from the 'Gezeirah-Shavah' "Ve'asah Lah ha'Kohen es Kol ha'Torah ha'Zos", "al-Pi ha'Torah Asher Yorucha ve'Al ha'Mishpat ... " (written in connection with judging) - that just like Din, the Mitzvah of Sotah cannot be performed at night.
(b)We learn that Din is confined to the daytime - from the Dinim of inheritance, where the Torah writes "Ve'hayah be'Yom Hanchilo es Banav" (and to which all judgments are compared).
(c)He learns from the Pasuk ...
1. ... "Ve'kasav es ha'Alos ha'Eileh" (in spite of the fact that we already Darshened from "ve'Eileh" on the previous Amud) - that the Megilah must be written in the exact order that it appears in the Torah (and not inverted).
2. ... "Ve'hishbi'a ... Ve'kasav" - that if the Kohen wrote it before the Sotah had accepted the oath, it is Pasul.
(d)And Rava learns from "ba'Sefer" that if the Kohen wrote the Parshah on an Igeres - a Megilah without lines scratched on it to mark the location of the writing, it is Pasul.
