Mishnat Sotah

When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he hath taken.

And the spirit of jealousy [kina] came upon him, and he warned [kiney] his wife, and she be defiled; or if the spirit of jealousy came upon him, and he warned his wife, and she be not defiled;

then the man shall bring his wife to the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, a reminder of sin.

Just as the water checks her, so the water checks him . . .

At exactly the time that she dies, the adulterer because of whom she was compelled to drink will also die, wherever he is. . . . and all this is if her husband never engaged in forbidden sexual relationships in his life.

but if he ever engaged in forbidden relations, the waters do not check his wife, as we have explained.

Someone who was jealous of his wife: Rabbi Eliezer says: he warns ["jealouses"?] her on the testimony of two, and makes her drink on the testimony of one or on his own testimony.

Rabbi Joshua says: he warns her on the testimony of two and makes her drink on the testimony of two.

How does he warn her?

If he said to her in front of two, “Do not speak with a certain man”, and she spoke with him, she is still permitted to her "house" and permitted to eat terumah.

If she entered a private place with him and stayed with him sufficient for her to be defiled, she is forbidden to her husband and forbidden to eat terumah.

If he died, she performs halitzah but cannot contract yibbum.

And the man shall be clear from sin, and the woman shall bear her sin.

The following are prohibited to eat terumah: one who says, “I am unclean to you”, and witnesses came that she was unclean; one who says, “I will not drink”; and one whose husband does not want to make her drink; and one whose husband had intercourse with her on the journey. How does he deal with her? He brings her to the court in the same place, and they send him two scholars lest he have intercourse with her on the journey.

Rabbi Judah says, her husband is trusted with her.

They bring her up to the great Sanhedrin in Jerusalem, and awe her as they awe witnesses in capital cases, saying to her:

“My daughter, wine does much, laughter does much, youth does much, bad neighbors do much. For the sake of His great name which is written in holiness do it that it may not be wiped out by the water.”

And they discuss in front of her matters which neither she nor all the family of her father's house deserve to hear.

If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out.

And if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers.

A priest seizes her clothing. If they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her breast, and he undoes her hair.

Rabbi Judah says: if her breast was beautiful he does not uncover it, and if her hair was beautiful he does not undo it.

The sages are scrupulous in her degradation, and the law goes according to the sages.

If she was clothed in white, he clothes her in black. If she wore gold jewelry or chains, nose-rings or rings, they take them from her to degrade her.

After that he takes an Egyptian rope and binds it above her breasts. Whoever wants to look at her comes to look, other than her slaves and maidservants since she has no shame in front of them. And all the other women are permitted to look at her, as it is said, “That all women may be admonished not to do your scheming” (Ezekiel 23:48).

After the doings of the land of Egypt, wherein ye dwelt, shall ye not do . . . .

In the measure with which a person measures, they measure him.

She adorned herself for a sin; He made her repulsive. She exposed herself for a sin; He exposed her. She began the transgression with the thigh and afterwards with the womb; therefore she is punished first in the thigh and afterwards in the womb, and the rest of the body does not escape.

Samson went after his eyes; therefore the Philistines put out his eyes.

Absalom was proud of his hair, therefore he was hanged by his hair.

And because he had relations with the ten of his father’s concubines, therefore [they thrust] ten spears in him, as it is said, “And ten of Joav’s young arms-bearers closed in [and struck Absalom until he died]” (II Samuel 18:15).

And because he stole three thefts - the heart of his father, the heart of the court, and the heart of Israel - three darts were driven into him, as it is said, “And he took three darts in his hand, and drove them through the heart of Absalom” (II Samuel 18:1).

The same is true for good.

Miriam waited one hour for Moses, as it is said, “And his sister stood afar off”, (Exodus 2:4), therefore Israel was delayed for her seven days in the wilderness, as it is said, “And the people did not journey until Miriam was brought in again” (Numbers 12:15).

Joseph had the merit of burying his father and there was none among his brothers greater than he, as it is said, “And Joseph went up to bury his father…and there went up with him many chariots and horsemen and the camp was very great." (Exodus 50:7,9).

Whom do we have who is greater than Joseph ["Moses" in Kaufmann!] since none other than Moses dealt with him? Moses had the merit for the bones of Joseph and there was none in Israel greater than he, as it is said, “And Moses took the bones of Joseph with him” (Exodus 13:19).

Whom do have greater than Moses since none other than God, blessed be He, dealt with him, as it is said, “And He buried him in the valley” (Deuteronomy 34:6)?

Not only did they say this about Moshe, but about all the righteous, as it is said, “And your righteousness shall go before you, the presence of God shall gather you up.” (Isaiah 58:8).

then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.

He would bring her meal-offering in an Egyptian basket and places it on her hands in order to weary her.

All meal-offerings, their beginning and their end are in ministering vessels but this one begins in an Egyptian basket and ends in a ministering vessel.

All meal-offerings require oil and frankincense, but this requires neither oil nor frankincense.

All other meal-offerings come from wheat, but this only comes from barley. The offering of the Omer, although it came from barley, was sifted flour but this comes from unsifted flour.

Rabban Gamaliel says: just as her actions were the actions of an animal, so her offering was of animal-feed.

But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.

And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.

He takes a new earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter. Just as he reduces the amount of writing, so he reduces the quantity of water.

He enters the chamber and turns to his right and there was a place there that was a cubit by a cubit, and a marble square to which a ring was attached.

When he would lift this up, he would take some dust from beneath it which he put in so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).

And the priest shall write these curses in a book, and he shall blot them out with the bitter water:

He comes to write the scroll.From what place does he write?

“If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causes the curse: . . .but if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee other than thy husband:

” (Numbers 5:19-20).

And he does not write, “Then the priest shall cause the woman to swear”

And he writes “The Lord make thee a curse and an oath among thy people, when the Lord makes thy thigh to fall away, and thy belly to swell;

and this water that causes a curse shall go into thy bowels, to make thy belly to swell, and thy thigh to fall away.

” (vs. 21-22)

And he does not write “And the woman shall say, ‘amen, amen’”.

Rabbi Yose says: he makes no breaks. Rabbi Judah says: he only writes, “The Lord make thee a curse and an oath among thy people, when the Lord makes thy thigh to fall away, and thy belly to swell; and this water that causes a curse shall go into thy bowels, to make thy belly to swell, and thy thigh to fall away.” (21-22). And he does not write “And the woman shall say, ‘amen, amen”.

If one reads it with breaks, or naps he has fulfilled his obligation.

If he was copying it, explaining it or correcting it, if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation.

If it was written with arsenic, with red chalk, with gum or with sulphate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.

He neither writes on a tablet nor on papyrus nor on rough parchment but on a scroll, as it is said, “In a book” (Numbers 5:23).

Nor does he write with gum or sulphate of copper or anything which makes an impression but with ink, as it is said, “And he will blot them out” - writing which can be blotted out.

And why does she respond “Amen, Amen”?

“Amen” over the curse and “Amen” over the oath;

“Amen” with respect to this man and “Amen” with respect to any other man.

“Amen” that I have not been defiled and if I have, these will come inside me.

“Amen” that I did not go astray as a betrothed girl or married woman or a shomeret yavam or a woman taken into [her yavam’s] house.

Rabbi Meir says: “Amen” that I have not been defiled and “Amen” that I will not become defiled in the future.

"

Via "oath extension" he extends the oath to unchastity while betrothed even without warnings and seclusion.

And from here "oath extension" is from the Torah.

All agree that he cannot take account of the time before she was betrothed or after she was divorced.

If she secluded herself and was defiled and subsequently he took her back, he cannot take account.

This is the general rule: he cannot take account of anyone with whom she had intercourse when she would not have been prohibited to him.

He takes her meal-offering out of the basket of palm-twigs and places it in a ministering vessel and sets it upon her hand, and the priest places his hand under hers and waves it.

He waves it, he brings it near, takes a handful, burns it, and the remainder is eaten by the priests.

He gives her to drink and afterwards offers her meal-offering.

Rabbi Shimon says: he offers her meal-offering and afterwards gives her to drink, as it is said, “And afterwards he shall make the woman drink the water” (Numbers 5:26),

If he gave her to drink and then offered her meal-offering it is valid.

Until the scroll had been rubbed out, if she said “I refuse to drink”, her scroll is stored away and her meal-offering is scattered over the ashes. Her scroll is not valid to be used in giving another sotah to drink.

Once the scroll has been rubbed out, if she said “I am defiled”, the water is poured out and her meal-offering is scattered over the ashes.

Once the scroll has been rubbed out, if she said “I refuse to drink”, they stir her up and make her drink against her will.

As soon as she's drunk her face goes green, her eyes bulge and her veins protrude. They say, “Get her out, get her out, before she makes the courtyard “tamei”.

If she had merit then this would defer it. Some merits would defer it for a year, some for two years, some for three years.

For this reason Ben Azzai said, “A person is obliged to teach his daughter Torah so that if she drank she would know that the merit deferred her death.”

Rabbi Eliezer says, “Someone who teaches his daughter Torah is teaching her tiflut” .

Rabbi Yehoshua says, “A woman would rather have one kav and tiflut than nine kavs and chastity.”

He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.

Rabbi Abahu gave Rabbi Eliezer's reasoning, quoting Proverbs (8:12): “I, Wisdom, live in guile and I find out knowledge of deception.” As soon as wisdom came to mankind, so did deception.

May the words of the Torah be burned and not be delivered to women! [Rabbi Eliezer]

They said, "teaches her tiflut", meaning words of nothingness and stories.

Even though she receives a reward, the sages commanded that a person shouldn't teach his daughter Torah because the minds of most women aren't attuned to study. They turn words of Torah into nothingness because of the poverty of their intellect.

The sages said, “For anyone to teach his daughter Torah is like teaching her tiflut”.

To what does this statement refer? To the verbal Torah. Teaching her the written Torah isn't like teaching her tiflut but in the first instance he shouldn't teach her.

Rabbi Shimon says: merit does not suspend the effect of the curse-making waters, and if you say that merit does suspend the effect of the curse-making waters, you weaken the water in the case of all the women who drink it and defame the pure women who drank it, since people will say, “They were defiled”, but their merit suspended the effect.

Rebbi says: merit suspends the effect of the bitter waters, but she never bears a child or thrives, but wastes away and finally dies through that death.

If her meal-offering became defiled before it was sanctified in the ministering vessel, it is like all meal-offerings and can be redeemed.

And after it had been sanctified in the ministering vessel, it is like all meal-offerings and is burned.

These are the ones whose meal-offerings are burned: one who says, “I am defiled to you”; and one about whom witnesses came that she had been defiled; one who said “I refuse to drink”; one whose husband refuses to let her drink; and one whose husband had relations with her on the journey.

And the meal-offerings of all women married to priests are burned.

For every meal offering of the priest shall be wholly burnt: it shall not be eaten.

The meal-offering of the daughter of an Israelite, married to a priest, is burned while the meal-offering of the daughter of a priest, married to an Israelite, is eaten.

What difference is there between a priest and a priest's daughter?

The meal-offering of a priest’s daughter is eaten but the meal-offering of a priest is not eaten.

A priest’s daughter may become deconsecrated, but a priest does not become deconsecrated.

A priest’s daughter may defile herself by contact with the dead, but a priest may not defile himself by contact with the dead.

A priest eats of the most holy things, but a priest’s daughter may not eat of the most holy things.

What difference is there between a man and a woman?

A man [with tzara'at] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man vows that his son will be a nazir, but a woman does not vow that her son will be a nazir.

A man can shave [with offerings set aside for] his father’s nezirut but a woman cannot shave for her father’s nezirut.

A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal.

A man may sell his daughter, but a woman may not sell her daughter.

A man is stoned naked, but a woman is not stoned naked.

A man is hanged but a woman is not hanged.

A man is sold for his theft, but a woman is not sold for her theft.

A man with tzara'at is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.

Bring forth him that has cursed outside the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

And if a man have committed a sin worthy of death, and he is put to death, and thou hang him on a tree:

If the sun be risen upon him, there shall be blood shed on his account. He should make full restitution; if he have nothing, then he shall be sold for his theft.

This is the Torah of jealousies, when a wife goes aside to another "instead of" or "under" her husband, and is defiled

then shall the man be guiltless of iniquity, and this woman shall bear her iniquity.

A betrothed woman and a shomeret yavam do not drink and do not take their ketubah, as it is said, “When a wife, being under her husband, goes astray” (Numbers 5:29), this excludes a betrothed woman and a shomeret yavam.

A widow who married a high priest, a divorced woman or a halutzah who married an ordinary priest, a mamzeret or a netinah who married an Israelite, and the daughter of an Israelite who married a mamzer or a natin do not drink and do not take their ketubah.

It will be made clear that when her husband has another forbidden sexual relationship then the curse-making waters do not affect his wife.

And these do not drink and do not tale their ketubah: someone who says “I am defiled”; witnesses came to say that she was defiled; she who says “I refuse to drink.”

If her husband says “I am not letting her drink”, or her husband has sexual relations with her on the journey, she takes her ketubah and does not drink.

If their husbands died before they drank: Beth Shammai say they receive their ketubah but do not drink and Beth Hillel say they do not drink and they do not receive their ketubah.

Speak unto the children of Israel, and say unto them: If any man’s wife go aside . . .

Someone pregnant by 'his partner' or was nursing a child by 'his partner' does not drink and does not take her ketubah, according to Rabbi Meir.

And the sages says: he may separate her and take her back after the period.

Someone incapable of giving birth, an old woman, and one who is cannot bear children do not drink and do not take their ketubah.

Rabbi Elazar says: he may marry another wife and be fruitful and multiply with her.

All other women either drink or do not receive the ketubah.

The wife of a priest drinks and is permitted to her husband.

The wife of a eunuch drinks.

They warn about all forbidden relationships other than with a minor and not with a human.

These are the ones to whom the court gives the warning: someone whose husband became a deaf-mute or an idiot, or was imprisoned.

They did not say this in order to make her drink, but to disqualify her from receiving her ketubah.

Rabbi Yose says: also to make her drink - when her husband leaves he makes her drink.

Just as the water checks her so the water checks him, as it is said, “And they shall enter”, “And they shall enter” (Numbers 5:22,27).

Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “if she is defiled … and is defiled” (Numbers 5:27,29), according to Rabbi Akiba.

Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound.

Rebbi says, “If she is defiled"…"defiled” is said twice in the parasha one referring to the husband and the other to the lover.

And this curse-making water shall go into thy bowels, to make thy belly to swell, and thy thigh to fall away, and the woman shall say, Amen, amen.

And when he has made her drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the curse-making water shall go into her, and become bitter, and her belly shall swell, and her thigh shall fall away: and the woman shall be a curse among her people.

This is the Torah of jealousies, when a wife goes aside to another instead of her husband, and is defiled;

On that day, Rabbi Akiva expounded, “And every earthen vessel, into which any of them falls, everything in it shall be unclean” (Leviticus 11:33).

It does not state tame (is unclean) but yitma, (shall be unclean), i.e. to make others unclean and to teach that a loaf which is second-degree unclean makes unclean in the third degree.

Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you used to say that a future generation will pronounce clean a loaf which is unclean in the third degree on the grounds that it has no text in the Torah! And Akiva your student brought me a text from the Torah that it is unclean, as it is said “everything in it shall be unclean.”

(4) And the open spaces of the cities, that you shall give to the Levites, shall reach from the wall of the city outwards a thousand cubits round about.

(5) And you shall measure from outside the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits, and the city shall be in the midst: this shall be to them the open spaces of the cities.

On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5) and another verse (35:4) states, “from the wall of the city outward a thousand cubits around”. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits!

Why does it say "a thousand cubits" and why does it say "two thousand cubits"?

Rather, a thousand cubits for the open spaces and two thousand cubits for the Sabbath-limits.

Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits open spaces and two thousand cubits for fields and vineyards.

On that day Rabbi Akiva expounded, “Then Moses and the children of Israel sang this song unto the Lord and said, saying” (Exodus 15:1.

The Torah did not need to say “saying”, so why did it say “saying”?

Rather, that Israel answered every word after Moses, like reading Hallel, "I shall sing unto the Lord for he has triumphed", that is why it says “saying”.

Rabbi Nehemiah says: they read like one reads Shema, not like one reads Hallel.

And the Lord said to the adversary, Hast thou considered my servant Iyyov, that there is none like him on earth, a perfect and an upright man, one who fears God, and turns away from evil?

On that day Rabbi Joshua ben Hyrcanus expounded, Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15).

It is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”.

The text says, “Until I die I will not let my integrity go” (Job 27:5), this teaches that what he did was from love.

Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you had expounded all your life that Job only served God from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) and Rabbi Joshua, your student's student, taught that what he did was from love.

Your student's student - he was a pupil of Rabbi Akiva.

Someone who warned her, even if he heard from a flying bird, must divorce her and give her the ketubah, according to Rabbi Eliezer.

Rabbi Joshua says, someone whom the women who spin by moonlight talk about.

If one witness said, “I saw that she was defiled”, she does not drink.

Not only that, but even a slave, even a maidservant, is believed to disqualify her from receiving her ketubah.

Her mother-in-law, her mother-in-law’s daughter, her rival wife, her sister-in-law, and the daughter of her husband are believed, not to disqualify her from receiving her ketubah, but that she should not drink.

For it would have been logical: Now if the first evidence, which does not prohibit her for all time, requires at least two [witnesses], is it not logical that the last evidence which does prohibit her to him for all time, should not require two?

Scripture states, “And there is no witness against her” (Numbers 5:13) whatever there may be against her.

There is a "small and large" [kal vahomer] argument with respect to the first evidence. Now if the final evidence, which prohibits her to her husband for all time, is established by one witness, is it not logical that the first evidence, which does not prohibit her to him for all time, should be established by one?

Scripture states, “Because he has found some unseemly matter in her” (Deuteronomy 24:1), and there it states, “By the mouth of two witnesses ... shall the matter be established” (Deuteronomy 19:15);

just as the “matter” mentioned in this latter case must be based on the testimony of two witnesses, so also here [in the case of the suspected woman] the “matter” must be based on the testimony of two witnesses.

and a man lie with her carnally, and it be hid from the eyes of her husband, and she be undetected, and she be defiled, and there is no witness against her, nor is she taken in the act;

When a man has taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he has found some unseemly matter in her: then let him write her a bill of divorce, and give it in her hand, and send her out of his house.

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he may commit: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

If one witness says that she was defiled and another witness says that she was not defiled, or if a woman says that she was defiled and another woman says that she was not defiled, she would drink.

If one witness says that she was defiled and two say that she was not defiled, she would drink [Kaufman adds "not", almost certainly a scribal error].

If two say that she was defiled and one says that she was not, she would not drink.

These are recited in their language: the section of the sotah, and the confession of ma'aser, and reading Sh'ma, and the tefilla, and the grace after meals, and the oath of testimony, and the oath of a deposit.

These are recited in the holy language: The reading of the first-fruits, and halitzah, t

he blessings and curses, the priestly blessing, the blessing of the high priest, the section of the king, the section of the calf whose neck is broken, and the priest anointed for war when he speaks to the people.

How is the declaration of the first-fruits? “And you shall answer and say before the Lord your God” (Deuteronomy 26:5), and elsewhere it is said, “And the Levites shall answer and say” (Deuteronomy 27:14); just as the “answer” made there must be in the holy tongue, so here in the holy tongue.

And you shalt answer and say before the Lord your God, A wandering Aramean was my father, and he went down to Egypt, and sojourned there with few numbers, and became there a nation, great, mighty, and populous:

And these shall stand on mount Eval to curse; Re᾽uven, Gad, and Asher, and Zevulun, Dan, and Naftali.

And the Levites shall answer, and say to all the men of Yisra᾽el with a loud voice,

How is the formula of halitza?

“And she shall answer and say” (Deuteronomy 25:9), and elsewhere it says, “And the Levites shall answer and say” (Deuteronomy 27:14); just as the “answer” made elsewhere must be in the holy tongue, so here in the holy tongue.

Then shall his brother’s wife approach him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, Thus shall it be done to that man that will not build up his brother’s house.

And from where the Levites themselves? It comes from the word “voice” here, and “voice” with Moses.

It is written here: “With a loud voice” (Deuteronomy 27:14), and it is written there: “Moses spoke, and God answered him by a voice” (Exodus 19:19). Just as there in the holy tongue, so too here in the holy tongue.

And it shall come to pass, when the Lord thy God has brought thee in to the land into which thou dost go to possess it, that thou shalt put the blessing upon mount Gerizzim, and the curse upon mount ῾Eval. Are they not on the other side of the Yarden, by the way where the sun goes down, in the land of the Kena῾ani, who dwell in the ῾Arava over against Gilgal, beside the terebinths of More?

These shall stand upon mount Gerizzim to bless the people, when you are come over the Yarden; Shim῾on, and Levi, and Yehuda, and Yissakhar, and Yosef, and Binyamin: and these shall stand on mount ῾Eval to curse; Re᾽uven, Gad, and Asher, and Zevulun, Dan, and Naftali.

How are the blessings and curses?

When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by Elon Moreh (Deut. 11:30)

And there it says, “And Avram passed through the land unto the place of Shechem unto Elon Moreh” (Genesis 12:6).

Just as Elon Moreh mentioned there is Shechem, so Elon Moreh mentioned here is Shechem.

Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covenant of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal.

” (Joshua 8:33).

They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be the person who does not make a graven or molten image, an abomination of the Lord, and hides it in secret”. And these and these respond amen.

They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be the person who does not make a graven or molten image, an abomination of the Lord, and hides it in secret” (Deut. 27:15). And these and these respond amen until they complete the blessings and curses.

After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “good and clear" (ba'er heytev).

Then they took the stones and went and spent the night in their place.

בשבעים לשון – in the writing of seventy nations and all who wish to teach it should come to study so that there won’t be any fault-finding for the nations to state that we didn’t have from where to learn.

When it says "in seventy languages" it means to say "in the script of every nation from these nations"

How is the priestly blessing?

In the provinces it is said as three blessings, but in the Temple as one blessing.

In the Temple the Name is uttered as it is written, but in the provinces in its euphemism.

In the provinces the priests raise their hands to their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the tzitz.

Rabbi Judah says: the high priest too raises his hands higher than the tzitz, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).

Speak to Aaron and to his sons, saying, Thus you shall bless the people of Israel; say to them:

And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet, "Holy to the Lord".

How were the blessings of the high priest?

The synagogue hazan would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue would give it to the deputy High Priest, and the deputy High Priest would give it to the High Priest, and the High Priest would stand and receive it, and read, “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32).

He would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And he would read “On the tenth …” (Numbers 29:7-11) in the Book of Numbers by heart.

And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”

And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles.

When all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.

Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;'

The reader of the Megillah may either stand or sit.

GEMARA: It was taught: This is not the case with regard to reading the Torah,. The Gemara asks: From where are these matters? Rabbi Abbahu said: It is as the verse states: “But as for you, stand here with Me, and I will speak to you all the commandments and the statutes” (Deuteronomy 5:28) . . . .

How was the portion of the king?

At the conclusion of the last day of the festival in the eighth, at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of every seven years, in the set time of the year of release, in the feast of tabernacles. When all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. ” etc (Deuteronomy 31:10-11).

The synagogue hazan would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue would give it to the deputy High Priest, and the deputy High Priest would give it to the High Priest, and the High Priest would give it to the King and the King would stand and receive it, and read it sitting.

King Agrippa stood and received it and read standing, and the sages praised him.

When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.

When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt.

And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people.

He shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;

for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’

When the "anointed for war" addresses the people he speaks in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2) this refers to the "anointed for war".

“And speak to the people” – in the holy tongue.

“He shall say to them, “Hear, O Israel, you are about to join battle with against your enemy”.

"Against your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15).

Against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20:3) “Let not your courage falter”-- at the neighing of the horses and the brandishing of swords; “Fear not” --at the crash of shields and the tramp of the soldiers shoes; “Do not tremble” -- at the sound of trumpets; “Or be in dread of them” -- at the sound of battle cries.

“For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent.

The Philistines came [relying] upon the power of Goliath (I Samuel 17:4 ff.), but what happened to him in the end? In the end he fell by the sword and they fell with him.

The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him.

But with you it is otherwise, “For it is the Lord your God is that goes with you” this refers to the camp of the ark.

“Then the officers shall address the people saying: ‘Who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5).

It is the same whether he built a house for straw, for cattle, for wood, or a storehouse; it is the same whether he built, purchased, inherited or somebody gave it to him as a present.

“‘Who has planted a vineyard but has never harvested it?’”

It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species; It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present.

“‘Who has betrothed a woman and not yet married her?’” (vs. It is the same whether he had betrothed a virgin or a widow, or even a shomeret yavam, or even if a man heard that his brother had died in battle, he returns home.

All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads.

The following do not return home: someone who built a gatehouse, a portico or a porch; someone who planted four fruit trees or five trees which are not fruit-bearing.

Someone who took back his divorced wife or if a high priest married a widow, or an ordinary priest married a divorcee or a halutzah, or an Israelite married a mamzereth or a netinah, or the daughter of an Israelite married a mamzer or a natin, he does not return home.

Rabbi Judah says: also he who builds a house upon its foundations does not return home.

Rabbi Eliezer says: also he who builds a brick-house in the Sharon does not return home.

When a man take a new wife, he shall not go out in the army, neither shall he be charged with any thing; he shall be free for his house one year, and shall cheer his wife whom he hath taken.

These do not move from their place: someone who built a new house and dedicated it, someone who planted a vineyard and used its fruit, someone who married his betrothed, and someone who brought in his yevamah, as it is said, “He shall be free for his house . . ” (Deuteronomy 24:5)

“His house,” this refers to his house;

“Shall be” refers to his vineyard;

“To cheer his wife” refers to his wife;

“Whom he hath taken” to include his yevamah.

They do not supply water and food and they do not repair the roads.

“Then the officers shall go on addressing the troops and say, ‘Is there anyone afraid and disheartened’” (Deuteronomy 20:8).Rabbi Akiva says: “afraid and disheartened” is to be understood literally, that he cannot stand in the battle lines and see a drawn sword. Rabbi Yose the Galilean says: “afraid and disheartened” this is the one who is afraid because of the transgressions he has committed; therefore the Torah connected all these [other categories of those who return home] with him that he may return home on their account. Rabbi Yose says: a high priest who married a widow, an ordinary priest who married a divorcee or halutzah, an Israelite who married a mamzeret or netinah, and the daughter of an Israelite who married a mamzer or a natin behold this one is “afraid and disheartened.”

The Gemara asks: In accordance with whose opinion is that which is taught in a baraita: If one spoke between donning the phylactery of the arm and the phylactery of the head, he has a sin on his hands, and due to that sin he returns from the ranks of soldiers waging war. In accordance with whose opinion does this man return? It is in accordance with the opinion of Rabbi Yosei HaGelili, who maintains that one returns even due to a minor transgression.

“And it shall be, when the officers have finished speaking to the people, they shall appoint captains of hosts at the head of the people” (Deuteronomy 20:9). And at the rear of the people they station guards in front of them and others behind them, with iron axes in their hands, and should anyone wish to flee, they have permission to strike his thighs, because the beginning of falling [in battle] is fleeing, as it is said, “Israel fled before the Philistines, and the people also suffered a great slaughter” (I Samuel 4:17) and elsewhere it states, “And the men of Israel fled before the Philistines and fell down slain” (ibid 31:1).

Anyone who begins to feel anxious and worry in the midst of battle to the point where he frightens himself violates a negative commandment, as it is written (Deuteronomy 20:3 : 'Do not be faint-hearted. Do not be afraid. Do not panic and do not break ranks before them.'Furthermore, he is responsible for the blood of the entire Jewish nation.

A king should initially only wage war as a milchemet mitzvah.

What is considered as milchemet mitzvah? The war against the seven nations who occupied Eretz Yisrael, the war against Amalek, and a war fought to assist Israel from an enemy which attacks them.

Afterwards, he may wage a milchemet hareshut, i.e. a war fought with other nations in order to expand the borders of Israel or magnify its greatness and reputation.

To what this apply? To a voluntary war, but in a war commanded [milhemet mitzvah] all go out, even a bridegroom from his chamber and a bride from her canopy.

Rabbi Judah says: to what does this apply? To a war commanded [milhemet mitzvah], but in an obligatory war all go out, even a bridegroom from his chamber and a bride from her canopy.

If a corpse is found on the ground that the LORD your God gives you to inherit, fallen in the field, and it is not known who struck him.

Your elders and judges shall go out and measure to the nearby towns.

(7) And they shall answer and say: “Our hands (hand) did not shed this blood, nor did our eyes see.

(8) Forgive your people Israel whom You redeemed, O Lord, and do not put innocent blood in the midst of your people Israel.” And they will be forgiven for the blood.

And from where the Levites themselves? It comes from the word “voice” here, and “voice” with Moses.

It is written here: “With a loud voice” (Deuteronomy 27:14), and it is written there: “Moses spoke, and God answered him by a voice” (Exodus 19:19). Just as there in the holy tongue, so too here in the holy tongue.

The heifer whose neck is to be broken must be in the holy language; as it is said, “If a corpse is found slain on the ground … then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem.

Rabbi Judah says: five, for it is said, “Your elders” two, “and your judges” two, and there cannot be a court of an even number, they add one more.

If it was found buried underneath a heap, or hanging in a tree, or floating on the surface of the water, they would not break, as it says: “on the ground” and not buried underneath a heap, nor hanging in a tree; “in a field” and not floating on the surface of the water.

If it was found near the border, or a city with Gentiles, or a city in which there is no court, they would not break.

They only measure the distance from a city in which there is a court. If it was found exactly between two cities, both of them bring two heifers, according to Rabbi Eliezer. Jerusalem does not bring a heifer whose neck is to be broken.

From what part do they measure? Rabbi Eliezer says from the navel. Rabbi Akiva says from the nose. Rabbi Eliezer ben Yaakov says: from the place where he was made a corpse, from the neck.

If the head was found in one place and the body in another place, they bring the head to the body, according to Rabbi Eliezer. Rabbi Akiva says, the body to the head.

The elders of the town nearest to the corpse shall then take a heifer which has never been worked, which has never pulled in a yoke; and the elders of that town shall bring the heifer down to an hard wadi, which is not tilled or sown. There, in the wadi, they shall break the heifer’s neck.

"Eytan". which is hard; i.e. one that has never been tilled (Sifrei Devarim 207:2; Sotah 45b).

Yosef is a fruitful bough, a fruitful bough by a well; whose branches run over the wall:

Archers assailed him;they shot at him and harried him.

his bow stayed hard, and his arms were made firm

By the hands of the Mighty One of Jacob—There, the Shepherd, the Rock of Israel—

The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard wadi - "eytan" is like its meaning, "hard".

Even if it is not “hard”, it is valid. They break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to comb flax and chisel rocks.

Rabbi Yoḥanan ben Shaul said, Why did the Torah say to bring a heifer to a stream? The Holy One, Blessed be He, said: Let something that did not produce fruit, come and be broken at a a place that does not produce fruit, and atone for one who was not given an opportunity to produce fruit.

The elders of that city then wash their hands with water in the place where the heifer's neck was broken and they say, “Our hands have not shed this blood, neither have our eyes seen it” (Deuteronomy 21:7). But did we really think that the elders of the court of are shedders of blood! Rather, that he did not come to us and we dismissed him we did not see him and let him go.

Then the priests exclaim, “Absolve, O Lord, Your people Israel, whom You redeemed, and do not let guilt for the blood of the innocent remain among your people Israel”. They did not need to say, “And they will be absolved of bloodguilt”, rather the Holy Spirit announces to them, “When you act in this way, the blood is forgiven you.”

He did not come to us and we dismissed him without food, and we did not see him and then leave him without an escort.

HALAKHAH: The rabbis here explain the verse about the killer, the rabbis there explain the verse about the deceased.

The rabbis here explain the verse about the killer, "he did not come to our attention and we sent him away," and did not execute him; "or that we did not see him and left him," and muddled his trial.

But the rabbis there explain the verse about the deceased, "he did not come to our attention and we sent him away," without escort; "or that we did not see him and left him," without provisions.

And Rabbi Yehoshua ben Levi said, a heifer whose neck is broken is only brought because of miserly people.

If the killer was discovered before the heifer’s neck was broken, it goes free and grazes with the herd.

After it was broken, it is buried in that place because it came there from the outset in connection with a matter of doubt, it has atoned for its doubt and it has gone.

If the heifer’s neck was broken and afterwards the murderer is discovered, behold he is killed.

One witness says “I saw the murderer” and one witness says “You did not see”; or if one woman says “I saw” and one woman says “You did not see”, they break its neck.

One witness says “I saw” and two say “You did not see”, they break its neck.

If two say “We saw him” and one says to them “You did not see him”, they do not break its neck.

When murderers multiplied, breaking the heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”.

When adulterers multiplied, the bitter waters ceased. Rabban Yohanan ben Zakkai who stopped them it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery [for they themselves turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14).

When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).

. . . there is not a cluster to eat, not a ripe fig I could desire. . . . the pious are vanished from the land, none upright are left among men; all lie in wait for blood, one traps the other in his net.

"Cluster" is a nickname for a person who integrates all the higherqualities and wisdom . . ."eshkolit" . . "ish shehakol bo".

Yohanan the high priest brought to an end the confession made at the presentation of the tithe.

He also discontinued the wakers and the knockers.

Up to his days the hammer used to strike in Jerusalem, and in his days there was no need to inquire about doubtfully tithed produce.

When the Sanhedrin ceased [to function], song ceased from the places of feasting, as it is said, “They drink their wine without song” (Isaiah 24:9).

When the former prophets died, the Urim and Tummim ceased.

When Temple was destroyed, the shamir and nophet zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the pious are no more; the faithful fail from among the children of men.

” (Psalms 12:2).

Rabban Shimon ben Gamaliel says in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not come down for blessing, and the flavor has departed from fruit.

Rabbi Yose says: the fatness was also removed from produce.

Rabbi Shimon ben Elazar says: [ceasing] purity laws has removed taste and fragrance, [ceasing] the tithes has removed the fatness of grain.

But the Sages say: licentiousness and sorcery destroyed everything.

During the war with Vespasian they decreed against crowns worn by bridegrooms and against the bell.

During the war with Quietus they decreed against crowns worn by brides and that nobody should teach their child Greek.

During the last war they decreed that a bride should not go out in a palanquin inside the city. But our rabbis decreed that a bride may go out in a palanquin inside the city.

"Our rabbis decreed" – because of modesty and such is the halakha.

When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased.

When Rabban Gamaliel the elder died, the honour of the Torah ceased, and purity and separateness perished.

When Rabbi Ishmael ben Fiavi died, the splendor of the priesthood ceased.

When Rabbi died, humility and fear of sin ceased.

When Rabbi Meir died, the composers of fables ceased.

When Rabbi Akiba died, the expounders ceased.

When Ben Azzai died, the diligent students ceased.

When Ben Zoma died, the expounders ceased.

When Rabbi Akiba died, the glory of the Torah ceased.

When Rabbi Joshua died, goodness ceased from the world.

When Rabban Shimon ben Gamaliel died, locusts came and troubles multiplied.

When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katontan died, the pious men ceased. And why was his name called Katontan (smallest) or youngest? Because he was the smallest of the pious men.

Rabbi Phineas ben Yair says: from the day the Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and slanderers grew powerful.

And nobody expounds, nobody seeks. Upon whom shall we depend? Upon our father who is in heaven.

Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody expounds, nobody seeks. Upon whom shall we depend? Upon our father who is in heaven.

In the footsteps of the messiah insolence hutzpah will increase and the costs will rise; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers of the Galil will beg and non-one will take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be absent.

Y

ouths will put old men to shame, the old will stand up in the presence of the young, “For the son dishonours the father, the daughter rises up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.

” (Micah 7:6).

Seekers of his face will be like dogs, upon whom shall we depend? Upon our father who is in heaven.

Rabbi Pinchas ben Yair says, “Enthusiasm leads to cleanliness, cleanliness leads to separation, separation leads to purity,

purity leads to holiness,

holiness leads to humility,

humility leads to fear of sin,

fear of sin leads to piety,

piety leads to the Holy Spirit,

the Holy Spirit leads to the resurrection of the dead, and,

the resurrection of the dead comes from Elijah, may his memory be for good.”

We will return to you, Masechet Sotah, and you will return to us.

Our mind is on you, Masechet Sotah, and your mind is on us.

We will not forget you, Masechet Sotah, and you will not forget us – not in this world and not in the world to come.