Kollel Iyun Hadaf Background to the Daf: Sotah 21-25
Kollel Iyun Hadaf Background to the Daf: Sotah 21-25
prepared by Kollel Iyun Hadaf
of Yerushalayim
[21a - 44 lines; 21b - 31 lines]
1)[line 1]"כלא מטא על נבוכדנצר מלכא""KOLA META AL NEVUCHADNETZAR MALKA."- "All of this (Daniel's interpretation of Nevudchadnetzar's dream) befell King Nevuchadnetzar." (Daniel 4:25) - In order to show Nevuchadnetzar that the world is ruled by HaSh-m and that his glory was given to him by HaSh-m, it was decreed that he live like a beast in the fields for seven years. He ate grass like oxen, his hair grew like eagles' feathers, and his nails grew like birds' claws. After seven years he lifted up his eyes to Heaven and blessed, praised, and honored HaSh-m, and his reason and understanding returned to him. He returned to his former glory as king of the known world, receiving added dominion over the wild beasts of the fields.
2)[line 2]"לקצת ירחין תרי עשר""LI'KETZAS YARCHIN TREI ASAR..."- "At the end of twelve months..." - (Daniel 4:26) - The subsequent verses describe how all of these events befell Nevuchadnetzar.
3)[line 4]"על שלשה פשעי אדום ועל ארבעה לא אשיבנו""AL SHELOSHAH PISH'EI EDOM, V'AL ARBA'AH LO ASHIVENU"- "for three transgressions of Edom [I have looked away], but for four I will not pardon them" (Amos 1:11)
4)[line 6]דלא מפקיד דינא עלייהוD'LO MAFKID DINA ALAIHU- their judgment is not always carried out as quickly as that of Yisrael (i.e. it is not carried out in this world but rather meted out in the World to Come)
5)[line 10]מי מגנא כולי האי?MI MAGNA KULEI HAI?- Does the merit of a Mitzvah save its doer to such an extent?
6)[line 17]"בהתהלכך תנחה אותך בשכבך תשמר עליך והקיצותה היא תשיחך""B'HIS'HALECHECHA TANCHEH OSACH, B'SHOCHBECHA TISHMOR ALECHA;VA'HAKITZOSA HI SESICHECHA."- "As you walk, it will guide you, as you recline, it will guard you; and when you awake, it will converse with you." (Mishlei 6:22)
7)[line 19]באישון לילה ואפילהB'ISHON LAILAH VA'AFEILAH- in the black, dark night (based upon Mishlei 7:9)
8)[line 20]הקוציםKOTZIM- thorns
9)[line 20]הפחתיםPECHASIM- pits
10)[line 20]הברקניםBARKANIN- thistles
11)[line 24]לפרשת דרכיםPARASHAS DERACHIM- an intersection (with road signs)
12)[line 25]"מים רבים לא יוכלו לכבות את האהבה ונהרות לא ישטפוה אם יתן איש את כל הון ביתו באהבה בוז יבוזו לו""MAYIM RABIM LO YUCHLU L'CHABOS ES HA'AHAVAH, U'NEHAROS LO YISHTEFUHA; IM YITEN ISH ES KOL HON BEISO BA'AHAVAH, BOZ YAVUZU LO"- "Many waters cannot extinguish the love, and rivers cannot wash it out; if a man would give all the substance of his house in exchange for love, he would be laughed to scorn." (Shir ha'Shirim 8:7)
13)[line 26]מגנא ומצלאMAGNA U'MATZLA- it protects and it saves
14)[line 33]באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשאB'AGRA D'MAKRIN U'MISNAYAN BENAIHU V'NATRAN LEHU L'GAVRAIHU AD D'ASU MI'BEI MIDRASHA- [they are saved] with the merit that they exert themselves to make sure that their sons learn verses of Tanach and the Mishnayos, and that they [cause their husbands to learn Mishnah and Gemara by sending them away to other cities to learn and they] wait for their husbands to return from the Beis Midrash
15)[line 34]מי לא פלגאן בהדייהו?MI LO PALGA'AN BAHADAIHU?- Do they not get a share [of the merit of the Torah learning] along with them (their husbands)?
16)[line 36]תלמיד חכם דסלקא ליה שמעתתא אליבא דהלכתאTALMID CHACHAM D'SALKA LEI SHEMA'ATESA ALIBA D'HILCHESA- a Torah scholar who learns the Sugyos and concludes from them the correct Halachah
17)[line 38]כי סיניKI SINAI- as if he received it [personally] from Mount Sinai
18)[line 43]עבד עיסקאAVAD ISKA- traded in merchandise
19)[line 43]תא נערוב וליפלוגTA, NA'AROV V'LIFLOG- come, let us mix our assets [Torah learning and material wealth] and divide it equally
21b----------------------------------------21b
20)[line 5]"אני חכמה שכנתי ערמה ודעת מזמות אמצא""ANI CHOCHMAH, SHACHANTI ORMAH; V'DA'AS MEZIMOS EMTZA."- "I am wisdom, I dwell in shrewdness; I provide knowledge of designs." (Mishlei 8:12)
21)[line 13]"והחכמה מאין תמצא? ואי זה מקום בינה?""VEHA'CHOCHMAH ME'AYIN TIMATZEI? V'EI ZEH MEKOM BINAH?"- "But where shall wisdom be found? And where is the place of understanding?" (Iyov 28:12)
22)[line 18]לאו אורח ארעאLAV ORACH AR'A- it is not Derech Eretz, proper conduct
23)[line 19]ואצולהV'ATZULAH- and to save her
24)[line 20]המטעים דבריו לדייןHA'MAT'IM DEVARAV LA'DAYAN- who discusses with the judge the evidence of his innocence or the reasons for which he should win his case
25)[line 23]לקטLEKET
"Leket" refers to individual (one or two) stalks of grain that inadvertently slipped out of the reaper's hand while he harvested them (by cutting them underneath with a sickle) or while he uprooted them (if he is not using a sickle) (Chinuch #218; see Pe'ah 4:10 and Chidushei Anshei Shem). Such stalks may not be retrieved by the owner but must be left for the poor, as described in Vayikra (19:9-10), "v'Leket Ketzircha Lo Selaket... le'Ani vela'Ger Ta'azov Osam" - "Do not pick up the individual stalks that have fallen from the harvest... you shall leave them (the gifts of Pe'ah, Leket, Olelos, and Peret) for the poor and the stranger." If three stalks fall together, they are not considered Leket and may be retrieved by the owner.
26)[line 23]שכחהSHIKCHAH
If one or two bundles of grain were forgotten in the field when the other bundles were collected, they must be left for the poor, as described in Devarim (24:19). Also, one may not backtrack to harvest a row previously overlooked.
27)[line 23]ופאהPE'AH
The corner, or end, of the harvest must be left in the field for the poor, as it states "Lo Sechaleh Pe'as Sadecha Liktzor... le'Ani vela'Ger Ta'azov Osam" - "Do not completely harvest the corner of your field... you shall leave them (the gifts of Pe'ah, Leket, Olelos, and Peret) for the poor and the stranger." (Vayikra 19:9-10)
28)[line 24]ומעשר עניMA'ASER ANI
(a)After a crop is harvested and brought to the owner's house or yard, he must separate Terumah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop.
(b)After Terumah is removed from the produce, the first tithe to be given every year is called Ma'aser Rishon; one tenth of the produce must be given to a Levi.
(c)A second tithe is given every year after Ma'aser Rishon has been separated. The tithe that is separated in the third and sixth years of the 7-year Shemitah cycle is called Ma'aser Ani and is given to the poor.
(d)The tithe that is separated during the first, second, fourth, and fifth years is called Ma'aser Sheni. The Torah requires that Ma'aser Sheni be brought and eaten by its owner in Yerushalayim.
(e)Alternatively, Ma'aser Sheni produce may be redeemed, in which case the money used to redeem it is brought to Yerushalayim. If the owner himself redeems the produce, he must add an additional fifth (of the ensuing total, or a quarter of the original value). The food that is bought with this money in Yerushalayim becomes Kodesh like Ma'aser Sheni and must be eaten b'Taharah. Ma'aser Sheni that was redeemed by anyone besides the owner is exempt from the additional fifth.
29)[line 30]המכריע אחרים באורחותיוHA'MACHRI'A ACHERIM B'ORCHOSAV- who causes others to follow in his ways [by exhorting to them, "Take note and make sure that you follow in my footsteps"] (as a ruse to hide the fact that he is actually an evil person)
[22a - 45 lines; 22b - 34 lines]
1)[line 1]ולא שימש תלמידי חכמיםV'LO SHIMESH TALMIDEI CHACHAMIM- but did not attend upon Talmidei Chachamim as a disciple, to learn the correct interpretations of the Mishnayos based upon the methods of the Gemara
2)[line 3]עם הארץAM HA'ARETZ
(a)An Am ha'Aretz is an unlearned Jew who is lax in his Torah-observance (see Berachos 47b) who usually eats food that is Tamei. Terumas Ma'aser and Ma'aser Sheni must be separated from the produce bought from an Am ha'Aretz (which is known as Demai - "Da Mai?" - "What is this?") since a minority of Amei ha'Aretz cannot be trusted to have separated them before selling the produce. We presume that Terumah Gedolah, however, has been separated because of its stringency.
(b)The Perushim (i.e. those who usually eat their food b'Taharah) consider the clothes of an Am ha'Aretz to be Tamei Midras (see Background to Nazir 64:4b:a-b). They were concerned that the wife of the Am ha'Aretz sat upon them while she was a Nidah. We burn the Terumah that touches the clothes of an Am ha'Aretz.
3)[line 4]בורBUR- an ignoramus (who does not have proper manners)
4)[line 4]כותיKUSI
(a)The King of Ashur brought the people of Kusa to Eretz Yisrael and made them settle in the Shomron. They converted to Judaism after they found themselves under attack from lions. The Chachamim disagree as to whether their conversion was honest and valid (Geirei Emes) or not (Geirei Arayos).
(b)After the times of the Mishnah, the Kusim were found worshipping an image of a dove and the Chachamim gave them the status of Nochrim. (According to most Rishonim, this means that they decided to treat them like Nochrim l'Chumra, even if they were Geirei Emes. According to the RAMBAM (Peirush ha'Mishnayos), however, this means that they decided that their conversion was not sincere and deemed them Nochrim (Geirei Arayos) for all Halachic matters.)
(c)Even though the Kusim kept many Mitzvos of the Torah down to their last detail, there were other Mitzvos that they did not keep at all. For example, the Kusim did not refrain from causing others to sin (which is prohibited by the verse, "Lifnei Iver Lo Siten Michshol" - "You shall not put a stumbling block before the blind" - Vayikra 19:14).
5)[line 5]מגושMAGOSH- a magician [who performs magic tricks by slight of hand]
6)[line 7]רטין מגושאRATIN MAGOSHA- a magician mumbles [an incantation]
7)[line 7]ולא ידע מאי אמרV'LO YADA MAI AMAR- and does not know [the meaning of] what he is saying
8)[line 8]תני תנא ולא ידע מאי אמרTANI TANA V'LO YADA MAI AMAR- [this person who learned Torah but did not attend upon Talmidei Chachamim also] learns and does not know [the meaning of] what he is saying
9)[line 17]"ירא את ה' בני ומלך ועם שונים אל תתערב""YERA ES HASH-M, BENI, VA'MELECH, IM SHONIM AL TIS'ARAV."- "My son, fear HaSh-m and the king. Do not mingle with those who are given to change." (Mishlei 24:21) - The word "Shonim" (inconsistent people) is the verb for those who study Mishnayos by repeating ("Shonim") them.
10)[line 20]שונין בחטאSHONIN B'CHET- they transgress the same sin more than once
11)[line 22]הותרה לוHUTRAH LO- that is, to him it becomes as if it is permitted (Yoma 86b)
12)[line 22]התנאים מבלי עולםHA'TANA'IM MEVALEI OLAM- those who learn Mishnayos are those who ruin the world
13)[line 26]"הליכות עולם לו""HALICHOS OLAM LO"- "His ways are as of old" (Chabakuk 3:6) - In Megilah 28b this statement ends with the words, "Al Tikri Halichos, Ela Halachos." - "Do not read Halichos (ways), but rather Halachos," i.e., those who learn and teach Halachos uphold the world and make it a better place.
14)[line 26]אלא שמורין הלכה מתוך משנתןELA SHE'MORIN HALACHAH MI'TOCH MISHNASAN- at this point the Gemara means that the Halachos that these people teach are mistaken, since they did not delve deeply into their Torah-learning. Without a teacher to teach them the correct interpretations of the Mishnayos based upon the methods of the Gemara, and to teach them whether the Halachah follows a particular Mishnah or not, these people will surely make mistakes.
15)[line 28]צלייניתTZALYANIS- who prays a lot
16)[line 28]שובביתSHOVAVIS- who is over-friendly with her neighbors
17)[line 32]דנפלה אאפהD'NAFLAH A'APAH- who fell on her face [in prayer]
18)[line 36]דהואי בי כנישתא בשיבבותהD'HAVAI BEI CHENISHTA B'SHIVEVUSAH- that there was a synagogue in her neighborhood
19)[line 41]המבעט ברבותיוHA'MEVA'ET B'RABOSAV- who rebels against his teachers
20)[line 42]שלא הגיע להוראהSHE'LO HIGI'A L'HORA'AH- who has not arrived at a level of understanding and maturity to decide Halachic questions
21)[line 43]"כי רבים חללים הפילה ועצומים כל הרוגיה""KI RABIM CHALALIM HIPILAH; VA'ATZUMIM KOL HARUGEHA."- "For she has cast down many wounded; and there is a profound number of those whom she has killed (METZUDAS DAVID)." (Mishlei 7:26) - "Hipilah" refers to the Talmid Chacham who is not fit to decide Halachic questions, since it is related to the word "Nefel" (a stillborn), and the Gemara calls this person a "Katan she'Lo Kalu Lo Chadashav." "Atzumim" refers to the Talmid Chacham who is fit to decide Halachic questions but does not, since he is "Otzem" (closes) his mouth and does not take upon himself the responsibility for which he is legitimately prepared (RASHI).
22b----------------------------------------22b
22)[line 1]והא רבה אורי?V'HA RABA ORI!?- but Rabah [bar Nachmani] decided Halachic questions [well before he reached the age of forty] (this is evident since he only lived until the age of forty - Rosh Hashanah 18a)
23)[line 2]בשויןB'SHAVIN- (a) [when the Talmid Chacham who is less than forty years of age is] on the same level [of learning, understanding, and maturity as the greatest sage of the city, which was the case regarding Rabah bar Nachmani, he may decide Halachic matters] (RASHI, RI, RABEINU CHANANEL); (b) [when the Talmid Chacham who is less than forty years of age is] on the same level [of learning, understanding, and maturity as the greatest sage of the city, he may not decide Halachic matters, but only when he is greater than the greatest sage of the city, which was the case regarding Rabah bar Nachmani.] (TOSFOS)
24)[line 3]פרוש שיכמיPARUSH SHICHMI- (a) a person (lit. an ascetic, as in all of the following) who performs Mitzvos like the people of Shechem, who performed Bris Milah for ulterior motives and not l'Shem Shamayim (for the sake of Heaven) (RASHI); (b) a person who "carries the Mitzvos on his shoulder (Shechem)," i.e. who displays them for all to take note of his righteousness (TOSFOS, according to the explanation of Rav Yitzchak Isaac Chaver)
25)[line 3]פרוש נקפיPARUSH NIKFI- (a) a person who shuffles along, striking (Nokef) his feet against the rocks (RASHI); (b) a person who states, "Lend (Akif) me money and I will perform Mitzvos" (TOSFOS, according to the explanation of Rav Yitzchak Isaac Chaver)
26)[line 3]פרוש קיזאיPARUSH KIZA'I- (a) a person who walks with closed eyes, pretending not to look at things at which he is prohibited to look, and strikes his head against walls until he lets blood (Makiz) on the walls (RASHI); (b) a person who performs a Mitzvah after he transgresses an Aveirah, claiming that one balances out (Mekiz) the other (TOSFOS, according to the explanation of Rav Yitzchak Isaac Chaver)
27)[line 4]פרוש מדוכיאPARUSH MEDUCHYA- (a) a person who walks stooped like a certain type of curved pestle (Meduchyah) (RASHI); (b) according to the Girsa, PARUSH MIN HA'NECHAYAH - a person who states, "From the little money that I have I will subtract (Menakeh) in order to do Mitzvos (TOSFOS, according to the explanation of the Penei Moshe); (c) a person who states, "I will do the Mitzvos as long as I (or my descendents) do not lower myself beneath a certain level of status, wealth, etc. I will only take off (Menakeh) what I have above this level (TOSFOS, according to the explanation of Melo ha'Ro'im)
28)[line 8]המקיז דם לכתליםHA'MAKIZ DAM LA'KOSALIM- lets blood on the walls
29)[line 9]דמשפע כי מדוכיאD'MESHAPE'A KI MEDUCHYA- see above, entry #27
30)[line 11]מה חובתי תו ואעשנהMA CHOVASI SU, VE'ESA'ENA- (a) What further obligation is there for me to do, that I should do it? (RASHI); (b) Tell me what have I done wrong, so that I shall do Teshuvah (TOSFOS, according to the explanation of Melo ha'Ro'im)
31)[line 17]דמטמרא מטמראD'METAMRA METAMRA- acts that are committed in hiding are concealed
32)[line 17]ודמגליא מגליאUD'MEGLYA MEGALYA- and acts that are committed publicly are revealed
33)[line 17]בי דינא רבה ליתפרעBEI DINA RABA LISPARA- the Great Beis Din [in Heaven] should exact payment
34)[line 18]מהני דחפו גונדיMEHANEI D'CHAFU GUNDEI- from those people that cloak themselves with black garments (as if they are saintly when they are really not)
35)[line 20]הצבועיןHA'TZEVU'IN- the hypocrites
36)[line 24]מדהה אתהMADHEH ATAH- you weaken [the effect of]
37)[line 30]מתנוונה והולכתMISNAVNAH V'HOLECHES- she withers away over a long period of time, as opposed to suddenly
[23a - 36 lines; 23b - 39 lines]
1)[line 9]מתחללתMISCHALELES (CHALALIM)
(a)The Torah commands a Kohen Gadol not to marry a widow, divorcee, prostitute ("Zonah" - see Background to Yevamos 59:8) or Chalalah (Vayikra 21:14). An ordinary Kohen is permitted to marry a widow, but not any of the other women listed above. The child from one of the above-mentioned unions is invalidated from the Kehunah, and is called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a Chalutzah, and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.
(b)A Chalal may not serve in the Beis ha'Mikdash, and according to some sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim, as well.
(c)A widow, divorcee or prostitute who has relations with a Kohen Gadol, and a divorcee or prostitute who has relations with a regular Kohen, becomes a "Chalalah." Female children born through such a union are also Chalalos. Also, any Jewish woman who has relations with a Chalal becomes a Chalalah (even though she is permitted to have relations with him).
(d)A Chalalah is prohibited to marry a Kohen. If she does marry (and have relations with) a Kohen, the Chalalah and the Kohen are punished with Malkos. A Chalalah may not eat Terumah. Although a Jewish woman who has living children from a Kohen normally eats Terumah, if she becomes a Chalalah she may no longer eat Terumah. Similarly, although the daughter of a Kohen normally eats Terumah until she becomes married to a non-Kohen, if she becomes a Chalalah she may no longer eat Terumah (Yevamos 69a).
(e)There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra 21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and whether the child is a Chalal.
2)[line 11]קדשי קדשיםKODSHEI KODASHIM / KODSHIM KALIM
(a)The term Kodshei Kodashim refers to the Korbenos Olah, Chatas, and Asham (and Menachos), which have a greater degree of sanctity. They may be slaughtered only in the northern part of the Azarah and may be eaten only in the Azarah by Kohanim.
(b)The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach, and Bechor, which have a lesser degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women.
3)[line 12]פורע ופורםPORE'A U'FOREM (PERI'AH / PERIMAH)
A Metzora, like a mourner, must let his hair grow (Peri'ah) and make a tear (Perimah) of at least a Tefach in the upper part of his clothes as is learned from the verse in Vayikra (13:45).
4)[line 14]מדיר את בנו בנזירMADIR ES BENO B'NAZIR
(a)If a person makes a vow to become a Nazir without stipulating a time period, his or her Nezirus lasts for a period of thirty days. If the person stipulates a time period, his or her Nezirus lasts for whatever amount of time he stipulated. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine. (Bamidbar 6:1-21, SEFER HA'CHINUCH #377)
(b)A father has the right to accept Nezirus for his son who is a minor. Rebbi Yochanan rules that this is a Halachah l'Moshe mi'Sinai, while Reish Lakish rules that is only in order to train his son to do Mitzvos ("Kedei l'Chancho b'Mitzvos"). This Halachah applies only to a son and not to a daughter, and only the father has this right, and not the mother (Nazir 28b).
5)[line 15]מגלח על נזירות אביוMEGALE'ACH AL NEZIRUS AVIV
If a Nazir dies before his vow of Nezirus ends, the Korbanos that he set aside to offer upon the completion of his Nezirus or the money with which he meant to buy the Korbanos may be used by his son upon the completion of his Nezirus. Rebbi Yochanan rules that this is a Halachah l'Moshe mi'Sinai. This Halachah applies only to a son and not to a daughter (Nazir 30a).
6)[line 18]מוכר את בתוMOCHER ES BITO (MECHIRAS HA'BAS)
A destitute father, under certain circumstances, may sell his daughter into servitude to a Jewish master as long as she is a minor. The sale is for a period of six years or until she becomes a Gedolah (when two pubic hairs grow after she enters her 12th year) or until the Yovel year (the year after seven Shemitah cycles), whichever comes first. During this period she is called an "Amah ha'Ivriyah."
7)[line 19]נסקלNISKAL (SEKILAH)
(a)Arba Misos Beis Din, the four death penalties administered by Beis Din, in their order of stringency are:
1.Sekilah (stoning)
2.Sereifah (burning with molten lead, which is poured down the throat)
3.Hereg (killing with a sword) (Sefer ha'Chinuch #50)
4.Chenek (strangulation) (Sefer ha'Chinuch #47)
(b)According to the Rebbi Shimon (Mishnah Sanhedrin 9:3, Gemara Sanhedrin 49b), the order of their stringency is Sereifah, Sekilah, Chenek, and Hereg.
(c)If a person commits two capital offences, he is put to death with the more stringent of the two. If a number of people were sentenced to die through different death penalties, and it is not known which sentence was passed upon which person, Beis Din administers to all of them the least stringent of the death penalties to which they were sentenced.
(d)Chazal instituted a practice of burying people who were sentenced to capital punishment in two different cemeteries: one for those who were put to death by Sekilah and Sereifah and one for those who were put to death by Hereg and Chenek.
8)[line 20]נתלהNITLEH
The Torah states, "v'Chi Yiheyeh v'Ish Chet Mishpat Maves... Lo Salin Nivlaso Al ha'Etz, Ki Kavor Tikberenu ba'Yom ha'Hu..." - "And if a man has committed a sin deserving death, and he is put to death, you shall hang him on a gallows. However, his body shall not remain all night upon the gallows, but rather you shall bury him that day..." (Devarim 21:22-23). Rebbi Eliezer (Sanhedrin 45b) rules that this verse refers to all convicts who are stoned. After being executed, their dead bodies are hanged. The Rabanan argue, claiming that a blasphemer or an idolater is the only capital offender who is hanged after stoning.
9)[line 21]נמכר בגניבתוNIMKAR BI'GENEIVASO
(a)There are two ways that a Jew can be bought as a slave. Either he may sell himself because he is destitute, or he may be sold by Beis Din to pay back a theft. In either case he is obligated to work for his master for only six years (Shemos 21:6) or until the Yovel year, whichever comes first (ibid. 21:2-4). This Halachah only applies to a man and not to a woman.
(b)If at the termination of six years he expresses his desire to continue life as a slave, the master makes the slave stand near a doorpost and pierces his right ear and the door with an awl. The slave then must continue to serve his master until the Yovel year (ibid. 21:6). This Halachah only applies to male slaves who were sold by Beis Din and not to slaves who sell themselves (RAMBAM Hilchos Avadim 3:6).
10)[line 25]ואינה עולה כלילV'EINAH OLAH KALIL - It is not entirely burned on the Mizbe'ach (MINCHAS KOHANIM)
A Korban Minchah that is brought by a Kohen does not need Kemitzah. The entire Minchah is burned on the Mizbe'ach. This is learned from the verse, "v'Chol Minchas Kohen, Kalil Tiheyeh, Lo Se'achel" - "And every meal-offering of a Kohen shall be entirely offered; it shall not be eaten." (Vayikra 6:16)
11)[line 26]הקומץHA'KOMETZ
(a)When an individual who is not a Kohen offers a Korban Minchah (flour offering), a Kohen must take off a Kometz (handful), which is burned upon the Mizbe'ach.
(b)A Kometz is the amount that can be held by the middle three fingers when they are pressed upon the palm. The Kohen puts his hand in the dough or baked goods that have been consecrated by being placed into a Kli Shares, and removes one handful. The excess of dough or baked goods that sticks out is then wiped off by the thumb and the smallest finger until only the Kometz remains.
(c)The Kometz is next placed in another Kli Shares, brought (Holachah) to the southwestern corner of the Mizbe'ach (Hagashah) and then offered upon the Mizbe'ach (Haktarah). The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim.
(d)A Minchah that is brought by the Tzibur and a Minchah offered by a Kohen are entirely burned on the Mizbe'ach
12)[line 28]כל שהוא ממנו לאישים הרי הוא בבל תקטירוKOL SHE'MIMENU LA'ISHIM HAREI HU B'VAL TAKTIRU
The Torah requires certain parts of the Korbanos to be offered on the Mizbe'ach. These parts are collectively termed "Eimurim." It is prohibited to offer any other part of the Korban on the Mizbe'ach. This Halachah is learned from Vayikra 2:11.
13)[line 30]דמסיק להו לשום עציםD'MASIK LEHU L'SHUM ETZIM- he offers them as if they are wood which is being burned on the Mizbe'ach
14)[last line]בית הדשןBEIS HA'DESHEN
(a)There are four places associated with the Beis ha'Mikdash that are called "Beis ha'Deshen" (ash-pile) (Zevachim 104b):
1.The first Beis ha'Deshen, also known as Mekom ha'Deshen, was located southeast of the outer Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos north of the foot of the ramp. The Terumas ha'Deshen (a shovel-full of ashes lifted from the bonfire of the outer Mizbe'ach) and ashes from the Menorah and the inner Mizbe'ach were put there every morning. Additionally, when a bird was brought as an Olas ha'Of, the Kohen cut out the crop and surrounding feathers of the bird (or, according to some Tana'im, the crop and the intestines - Zevachim 65a) and threw them onto this Beis ha'Deshen.
2.The second Beis ha'Deshen was located immediately to the east of the outer Mizbe'ach. It was used for burning the parts of certain Korbanos that became Pesulim, where the Pesul occurred before the Zerikas ha'Dam. These parts were the meat and the Eimurim of Kodshei ha'Kodashim, the Eimurim of the Kodshim Kalim, and the Parim and Se'irim ha'Nisrafim (the oxen and goats the remains of which were burned) (Pesachim 24a, Zevachim 104b).
3.The third Beis ha'Deshen was located on Har ha'Bayis and was used for burning the Parim and Se'irim ha'Nisrafim that became Pesulim, where the Pesul occurred after the Zerikas ha'Dam.
4.The fourth Beis ha'Deshen was also called the Shefech ha'Deshen. Most of the ashes from the sacrifices burned on the outer Mizb'ach were cleared away to the Tapu'ach, a large pile of ashes in the middle of the Mizbe'ach. The Torah states that when this pile becomes excessively large, the ashes must be cleared away to the Shefech ha'Deshen, the ritually clean place outside the camp in the desert or outside of Yerushalayim where the ashes from the Mizbe'ach are deposited (Vayikra 4:12, 6:4). The Parim and Se'irim ha'Nisrafim that did not become Pesulim during their Avodah were also burned in this Beis ha'Deshen.
(b)The Beis ha'Deshen mentioned in our Gemara is the subject of a Macholokes. RASHI (to Yevamos 100a) states that this is the Beis ha'Deshen of the Terumas ha'Deshen (see above, a:1), while TOSFOS (ibid.) claims that this is the Beis ha'Deshen in the Azarah of the Pesulei ha'Mukdashin (see above, a:2).
23b----------------------------------------23b
15)[line 2]מנחת חוטא של כהניםMINCHAS CHOTEI SHEL KOHANIM (KORBAN OLEH V'YORED B'DALEI DALUS)
(a)A person brings a Korban Oleh v'Yored in three specific cases: Shevu'as ha'Edus (see Background to Yoma 74:1), Tum'as Mikdash v'Kodashav (see Background to Nazir 17:3b) and Korban Shevu'ah (see Background to Nedarim 2:3).
(b)What constitutes a Korban Oleh v'Yored varies based on the means of the penitent. If he is wealthy, he brings a female sheep or goat as a Chatas (Korban Ashir). If he cannot afford this, he brings two Torim (turtledoves) or two Bnei Yonah (common doves), one as an Olah and one as a Chatas (Korban Oleh v'Yored b'Dalus). If he cannot afford even the birds, he brings one tenth of an Eifah of fine flour as a Minchas Chatas (Korban Oleh v'Yored b'Dalei Dalus). (Vayikra 5:6-13)
(c)The Minchas Chatas is not mixed with oil, and Levonah (frankincense) is not sprinkled on top of it (Vayikra 5:11). When a non-Kohen brings a Minchas Chatas, a Kometz of the flour alone is burned on the Mizbe'ach and the Kohanim receive the Shirayim (the rest of the flour, which they must eat before the following sunrise - RAMBAM Hilchos Ma'aseh ha'Korbanos 10:7).
(d)The Minchas Chatas of a Kohen is the subject of a Machlokes Tana'im (Menachos 73b-74a). According to one opinion, it is treated like the normal Minchah of a Kohen (see entry #10 above). Another opinion rules that a Kometz is removed and burned as in the Minchah of a non-Kohen. However, unlike the Minchah of a non-Kohen, the Shirayim are also burned on the Mizbe'ach. A third opinion rules that the Kometz is burned on the Mizbe'ach and the Shirayim are burned on the Beis ha'Deshen in the Azarah. RASHI (to Yevamos 100a) states that this is the Beis ha'Deshen of the Terumas ha'Deshen (see above, entry 14:a:1), while TOSFOS (ibid.) claims that this is the Beis ha'Deshen of the Pesulei ha'Mukdashin (see above, entry 14:a:2).
16)[line 35]ושומרת יבםV'SHOMERES YAVAM
(a)If a married man dies childless, his widow must undergo Yibum (the marriage of a dead man's brother with his wife), as it states in Devarim 25:5-10. Chazal learn from the verses that there is a preference for the oldest brother to perform Yibum.
(b)If the brother chooses not to marry her, he must perform Chalitzah (a procedure in Beis Din that absolves her of the Mitzvah of Yibum, ibid.). He appears before a Beis Din of three and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal and spits in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother," and she is then free to marry whomever she wants.
(c)The connection of the brother to the dead man's wife, which obligates one of the two, is called Zikah. It is comparable to the state of Eirusin (engagement) before a marriage. The Tana of the Mishnah from Yevamos rules that the Zikah "connects" the Yevamah with all of the brothers, not only the oldest. While the Yevamah is waiting for Yibum or Chalitzah, she is called a Shomeres Yavam.
17)[last line]ממזרתMAMZERES
(a)There are prohibited marital relations that invalidate the ensuing offspring and render them Mamzerim. The Tana'im argue as to the nature of these prohibited relations. According to Rebbi Yehoshua, they must be relations that are punishable by Misas Beis Din. Rebbi Shimon ha'Timni rules that all relations that are punishable by Kares, even if they are not punishable by Misas Beis Din, produce a Mamzer (fem. Mamzeres). According to Rebbi Akiva, even relations that are prohibited by a Lav produce a Mamzer (Yevamos 49a). Other Tana'im argue regarding the opinion of Rebbi Akiva. There are those who assert that he rules that only relations prohibited by a Lav produce a Mamzer. Others hold that even those prohibited by an Aseh produce a Mamzer (except for a Kohen Gadol who has relations with a non-virgin - Kesuvos 30a). The Halachah follows the opinion of Rebbi Shimon ha'Timni, that only relations punishable by Kares produce a Mamzer (Yevamos ibid.)
(b)A Mamzer is prohibited to marry into the community of HaSh-m, that is, Jewish people of unsullied lineage. He may, however, marry a Mamzeres and a Giyores (MISHNAH Kidushin 69a). The Tana'im and Amora'im argue as to whether a Safek Mamzer is prohibited mid'Oraisa to marry both a Mamzeres and a Jewess of unsullied lineage, because of the doubt, or whether he is permitted mid'Oraisa to marry either of them, since he is not included in the category of Mamzer that the Torah prohibited (Yevamos 37a, Kidushin 73a, 74a).
[24a - 37 lines; 24b - 18 lines]
1)[line 1]ונתינהNESINAH (NESINIM)
(a)In the times of Yehoshua, the Giv'onim (members of the Chivi nation, one of the seven nations whom the Jewish People were commanded to destroy upon entering Eretz Yisrael) came and presented themselves before Yehoshua as if they came from a far-off land. Since they claimed not to be residents of Eretz Yisrael, they requested to be converted and to make peace with the Jewish People. After Yehoshua agreed to accept them, it was discovered that they were one of the seven prohibited nations. Having already accepted them, Yehoshua did not want to break his oath and covenant with them (even though they tricked him and the oath was uttered in error) so as not to cause a Chilul HaSh-m. Yehoshua accepted them and appointed them to be woodchoppers and water drawers to supply the needs for the sacrificial service on the Mizbe'ach (Yehoshua 9:3-27). In the times of Moshe Rabeinu, Giv'onim also came to be converted as they did in the times of Yehoshua, and Moshe also made them woodchoppers and water drawers (Yevamos 79a, based on Devarim 29:10). These people became known as "Nesinim," (from the root "Nasan," to give) since they were "given over" by Moshe and Yehoshua ("va'Yitenem..." - "And he appointed them..." (Yehoshua 9:27)) to perform the tasks of chopping wood and drawing water.
(b)The Nesinim are not permitted to marry someone who was born Jewish, just like Mamzerim. RASHI and TOSFOS (Kesuvos 29a and elsewhere) argue as to whether they are prohibited mid'Oraisa or mid'Rabanan. We find that the Gemara (Yevamos 79a) states that Moshe Rabeinu "decreed" regarding the Nesinim of his generation, and Yehoshua extended the "decree" to last as long as the Mishkan or Beis ha'Mikdash would stand. David ha'Melech later extended the "decree" to include all time, even if the Beis ha'Mikdash would be destroyed (because of the trait of cruelty that the Nesinim exhibited, which showed that they were not worthy of uniting with the descendants of Avraham, Yitzchak, and Yakov). According to Rashi, these decrees were prohibitions against marriage, and as such the prohibition against marrying Nesinim is an Isur mid'Rabanan. According to Tosfos, these decrees were appointments of servitude. The prohibition against marrying them, though, is mid'Oraisa, since the Torah commands against marrying the seven prohibited nations even if they convert to Judaism (Yevamos 76a).
2)[line 5]אמר בעלהAMAR BA'ALAH- in these next two cases, the Sotah does not drink because of the actions of her husband. As such, she receives the value of her Kesuvah.
3)[line 8]או שותות או לא נוטלות כתובתןO SHOSOS O NOTLOS KESUVASAN- that is, since they do not drink, they will not receive the value of their Kesuvos
4)[line 9]מעוברת חבירו ומניקת חבירוME'UBERES CHAVEIRO U'MENEKES CHAVEIRO- a woman who was pregnant or nursing when her first husband divorced her or died. Her second husband married her (against the Halachah) before the baby was weaned.
5)[line 11]להפרישה ולהחזירה לאחר זמןL'HAFRISHAH UL'HACHZIRAH L'ACHAR ZEMAN- to divorce her and remarry her after the time [that it takes of the baby to be weaned]
6)[line 12]איילוניתAILONIS- a woman who is incapable of conception. This word is derived from the word "Ayil," a ram, which is a male sheep and does not have a womb (Kesuvos 11a)
7)[line 17]סריס אדם/סריס חמהSERIS ADAM / SERIS CHAMAH
(a)A Seris is a man who cannot have children. The Torah (Devarim 23:2) calls a Seris either a Petzu'a Daka or a Kerus Shafchah, depending upon the parts of his body that are flawed.
(b)If a person became a Seris through unnatural means, whether at the hands of another person or as a result of an injury, he is called a "Seris Adam." A Seris Adam is prohibited by the Torah to marry a Jewish woman (ibid.). However he may marry a convert or a freed maidservant (Yevamos 76a). If a person is born a Seris, he is called a Seris Chamah, and is permitted to marry into the Jewish people (Yevamos 75b). This is the case to which our Mishnah refers. A Seris Adam usually cannot be healed, while a Seris Chamah can be healed (Mishnah Yevamos 79b). If a person became a Seris through disease, the RAMBAM (Hil. Isurei Bi'ah 16:9) rules that he is considered a Seris Chamah and permitted to marry into the Jewish people, but the ROSH (Yevamos 8:2, based on the words of RASHI Yevamos 75b DH b'Yedei Shamayim) considers him a Seris Adam and prohibits him to marry into the Jewish people.
(c)A Seris does not develop normal pubic hair, the normal sign of Halachic puberty ("Gadlus"). He is considered to have reached Halachic puberty upon reaching the age of twenty, if he displays the various symptoms by which a Seris may be recognized (which are listed in Yevamos 80b). The Amora'im argue as to whether just one or all of the symptoms are necessary to pronounce a man a Seris. At that point, some Amora'im say that he is deemed to have reached puberty retroactively from the age of 13 (see Yevamos 80a). If he does not display the symptoms of a Seris, he is not pronounced a Seris, and not considered to have reached Halachic puberty until he reaches the age of 35 and one day. (See Yevamos Chart #24.)
8)[line 27]דתניא תחת אישך פרט לארוסהD'TANYA TACHAS ISHECH PRAT L'ARUSAH- this Beraisa discusses whether an Arusah or a Shomeres Yavam drinks the Mei Sotah and expounds the words of the verse, "Tachas Ishech"
9)[line 33]דקידושי דידיהD'KIDUSHEI DIDEI- since the Arus who was Mekanei her was the one who betrothed her
10)[line 34]וסוקלין על ידוV'SOKLIN AL YADO (NA'ARAH HA'ME'URASAH)
(a)If someone has relations with a married woman after not heeding the warning of two witnesses, he is put to death by Chenek (choking), as it states in the Torah (Devarim 22:22). If the woman had relations willingly, she too is put to death by Chenek.
(b)However, in one instance the Torah prescribes a different punishment (Devarim 22:23-24). If the woman was a Na'arah Besulah Me'urasah (a virgin during the first six months after reaching her physical maturity (Na'arus), who has been betrothed through Eirusin (Kidushin) but has not entered the stage of Nisu'in - i.e. she has not moved into her husband's house yet), the man who had relations with her is put to death by Sekilah (stoning). If the woman had relations with him willingly, she too is put to death by Sekilah.
11)[last line]ואשת שעמוםV'ESHES SHI'AMUM- and the wife of a man smitten with dementia
24b----------------------------------------24b
12)[line 13]דהאמר רב קנה לכלDEHA'AMAR RAV, KANAH LA'KOL (YIBUM)
(a)If a married man dies childless, his widow must undergo Yibum (the marriage of a dead man's brother with his wife), as it states in Devarim 25:5-10. Chazal learn from the verses that there is a preference for the oldest brother to perform Yibum.
(b)If the brother chooses not to marry her, he must perform Chalitzah (a procedure in Beis Din that absolves her of the Mitzvah of Yibum - ibid.). He appears before a Beis Din of three and states, "I do not want to marry her," after which his sister-in-law approaches him before the elders, takes off his right sandal, and spits in front of him. She then declares, "This is what shall be done to the man who will not build up a family for his brother," and she is then free to marry whomever she wants.
(c)The connection of the brother to the dead man's wife, which obligates one of the two, is called Zikah. It is comparable to the state of Eirusin (betrothal) before a marriage. The Tana of the Mishnah from Yevamos rules that the Zikah "connects" the Yevamah with all of the brothers, not only the oldest. While the Yevamah is waiting for Yibum or Chalitzah, she is called a Shomeres Yavam.
13)[line 14]לדברים האמורים בפרשהL'DEVARIM HA'AMURIM BA'PARSHAH- for the Halachos that are mentioned in the verses of the Torah with regard to Yibum, namely, that if Yibum is performed the Yavam does not perform Chalitzah and that the brother who performs Yibum inherits the dead brother's estate
14)[last line]למעוטהLI'ME'UTAH- that is, to exclude Shomeres Yavam
[25a - 52 lines; 25b - 9 lines]
1)[line 3]דעוברת על דתD'OVERES AL DAS- that a woman who does not act according to the modest behavior of Jewish women, e.g. who is seen in public with her hair uncovered, who speaks with many men in an immodest manner, who secludes herself with men other than her husband, etc.
2)[line 6]התראהHASRA'AH
(a)If a person transgresses a Lav for which the punishment is the death penalty or lashes, he can only be put to death or lashed if he has been given a proper Hasra'ah (warning). The warning must be, "Abstain, because this action is prohibited and you will be punished with the death penalty (or with lashes) for doing it," or something to that effect. The warning must specifically name the Lav or Av Melachah that the person is about to transgress.
(b)In the case of a woman who is Overes Al Das, the need for a Hasra'ah or not will determine whether or not she will receive the value of her Kesuvah.
3)[line 20]מדיסקרתאMI'DISKARTA- This is probably the name of a place. The word means private town, settlement, or part of a town (e.g. (d'Iskarta) [Diskarta] d'Reish Galusa - the private town of the Reish Galusa - Eruvin 59a)
4)[line 24]וכולהוV'CHULHU- and all of them (i.e. the sages who attempted to answer this question previously, the Stama d'Gemara and Rava)
5)[line 24]שאני התם דלית לה אימתא דבעל כללSHANI HASAM D'LEIS LAH EIMSA D'VA'AL KELAL- those cases [where she needs Hasra'ah] are different, since the wife does not fear her husband at all
6)[line 27]כיון דקפיד קפידKEIVAN D'KAPID KAPID- that is, since a husband usually is Makpid (objects) to such conduct, we deal with this case as if it was a standard case of Kepeida, and he must divorce his wife
7)[line 29]סתמא דמילתאSETAMA D'MILSA- the standard case
8)[line 37]לחליה לקינויהL'CHALEI L'KINUYEI- let him annul his Kinuy
9)[line 40]ובן סורר ומורהBEN SORER U'MOREH - the "stubborn and rebellious son"
(a)A boy can become a Ben Sorer u'Moreh (Devarim 21:18-21) from the time that he shows signs of puberty (when two hairs grow) until he reaches a further stage of development (approximately three months later). He must steal money from his father, and buy 50 Dinars of meat, eating it rare outside his father's property and in bad company. He must also drink half a log (5 oz.) of wine with the meal. It is therefore forbidden for a boy of this age to eat such a meal at any time (Sefer ha'Mitzvos, Lo Sa'aseh #195).
(b)A Ben Sorer u'Moreh is punished with Sekilah (stoning). Rebbi Yosi ha'Glili explains that since he is running after worldly pleasures, he will eventually deplete all of his father's possessions, and when there is nothing left, he will stand at a crossroads and steal from people. It is better to kill him when he is young and has few sins than to let him live and die a wicked man (Sanhedrin 72a).
(c)The Gemara (Sanhedrin 68b-72a) learns that there are additional conditions necessary to become a Ben Sorer u'Moreh, which are so numerous and intricate that it is unfeasible for this punishment ever to be executed.
10)[last line]שטר העומד לגבות כגבוי דמיSHTAR HA'OMED LIGAVOS K'GAVUY DAMI
Ownership of a Shtar (a document of debt or deed) that gives a person title over property is equated to ownership of the property itself. Just as the person who owns and uses the property has a "Chazakah" over that property, so, too, the person who owns a document that gives him title to property has a "Chazakah" over that property.
25b----------------------------------------25b
11)[line 5]"[ואם לא נטמאה האשה וטהרה הוא] ונקתה ונזרעה זרע""[V'IM LO NITME'AH HA'ISHAH, U'TEHORAH HI;] V'NIKESAH, V'NIZRE'AH ZARA"- "[And if the woman was not defiled, and she is Tehorah,] she would be blessed that she would become pregnant." (Bamidbar 5:28)
Please Mr. Netanyahu, Mr. Ben Gvir, Mr. Smotrich and Mr. Gallant unite and bring Hashem’s Righteousness back to the Har HaBayit? |
תחת צדקת השם הר הבית יהפוך לבית תפילה לכל העמים: יהודים, מוסלמים ונוצרים כשהם מסירים עבודה זרה ואת דוקטרינות השקר שלהם... על ידי ביטול הברית שנכרתה עם השלטונות האיסלאמיים בשנת 67' על הר הבית וכל שאר הבריתות, איסור על כל הפשעים והתועבות שנעשות על ידי הרשות הפלסטינית, חמאס והג'יהאד האסלאמי. והכרזת ריבונות יהודית על כל ארץ ישראל. |
Come let us Pray that Hashem's Righteousness shall 'return' to the Har haBayit and the whole of Eretz Israel. | בוא נתפלל שצדקת ה' 'תשוב' להר הבית ולארץ ישראל כולה. |
Free to study all Jewish Scripture: | חופשי ללמוד את כל כתבי הקודש היהודיים: |
Our Prayer and hope: All the gates to the Har haBayit have to be opened for Jews and non-Jews seven days in the week 24 hours a day. The Jews need to have the freedom to go with Tefillin, Tallit and Torah Scroll up on the Mountain to serve Hashem. And do קידה ('Kidah' prostate, laying down, before Hashem) Everyone showing his/her respect for the Jewish and all other religions. But NOT for the words/deeds/sins spoken against any word of the Torah of Moshe Rabbeinu and the 'real' teachings of the Jewish Rabbis. The Jews must be the guardians of the Har haBayit. |
תפילתנו ותקוותנו: כל שערי הר הבית צריכים להיפתח עבור יהודים ולא-יהודים שבעה ימים בשבוע 24 שעות ביממה. ליהודים צריך להיות חופש ללכת עם תפילין, טלית וספר תורה במעלה ההר כדי לשרת את ה' ולקוד קידה .מתוך הפגנת כבוד ליהודים ולכל הדתות האחרות, אבל לא למילים/למעשים/לחטאים הנאמרים נגד תורת משה רבנו. מלמודי רבנים, היהודים חייבים להיות שומרי הר הבית. |
Let's pray for a death sentence for the Palestinian Authority, Hamas, Hezbollah and for the continuation of the Jewish settlement in Judea and Samaria. The Palestinian Authority, Hamas and Hezbollah must disappear. Enough of the hatred from the world (the USA, the European Union, and the UN!) against the Jewish people. |
בואו נתפלל לגזר דין מוות לרשות הפלסטינית, חמאס, חיזבאללה ולמען התיישבות יהודית ביהודה ושומרון. הרשות הפלסטינית, חמאס וחיזבאללה חייבים להעלם. די לשנאה מהעולם (ארה"ב, האיחוד האירופי והאו"ם!) נגד העם היהודי! |
| על היהודים מוטלת המשימה לשנות את הר הבית, ממצבו הקיים, לבית תפילה לכל העמים על פי חוק התורה של משה רבנו. |
Ariel, hopefully your Representee | אריאל, מקווה שהנציג שלך |
Click: If you have Prayer Requests Har HaBait Jewish Sovereign for all Israel I pray as a Jew when I bring your prayers. |
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