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- ב"ה - Today in Judaism - Today is Thursday, 3 Tevet, 5778 · December 21, 2017Torah Reading:
Vayigash: Genesis 44:18-30
Vayigash: Genesis 44:18 Then Y’hudah approached Yosef and said, “Please, my lord! Let your servant say something to you privately; and don’t be angry with your servant, for you are like Pharaoh himself. 19 My lord asked his servants, ‘Do you have a father? or a brother?’ 20 We answered my lord, ‘We have a father who is an old man, and a child of his old age, a little one whose brother is dead; so that of his mother’s children he alone is left; and his father loves him.’ 21 But you said to your servants, ‘Bring him down to me, so that I can see him.’ 22 We answered my lord, ‘The boy can’t leave his father; if he were to leave his father, his father would die.’ 23 You said to your servants, ‘You will not see my face again unless your brother is with you.’ 24 We went up to your servant my father and told him what my lord had said; 25 but when our father said, ‘Go again, and buy us some food,’ 26 we answered, ‘We can’t go down. Only if our youngest brother is with us will we go down, because we can’t see the man’s face unless our youngest brother is with us.’ 27 Then your servant my father said to us, ‘You know that my wife bore me two sons: 28 the one went out from me, and I said, “Surely he has been torn to pieces,” and I haven’t seen him since. 29 Now if you take this one away from me too, and something happens to him, you will bring my gray hair down to Sh’ol with grief.’ 30 So now if I go to your servant my father, and the boy isn’t with us — seeing how his heart is bound up with the boy’s heart —
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Daily Quote: G‑d created the universe and all physical objects ex nihilo, "something from nothing." Our task is to transform the "something" into "nothing"--transform the material into spiritual... (R. Sholom DovBer of Lubavitch (Hayom Yom, 29 Adar II))
Daily Torah Study:
Chumash: Vayigash, 5th Portion Genesis 46:8-46:27 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 46
8And these are the names of the children of Israel who were coming to Egypt: Jacob and his sons Jacob's firstborn was Reuben. חוְאֵ֨לֶּה שְׁמ֧וֹת בְּנֵֽי־יִשְׂרָאֵ֛ל הַבָּאִ֥ים מִצְרַ֖יְמָה יַֽעֲקֹ֣ב וּבָנָ֑יו בְּכֹ֥ר יַֽעֲקֹ֖ב רְאוּבֵֽן:
who were coming to Egypt: Heb. הַבָּאִים. Relative to that time [when they were migrating to Egypt, the text] calls them “coming” [in the present tense], and [therefore] there is no reason to wonder why it is not written:“who came” (אֲשֶׁר בָּאוּ) .
הבאים מצרימה: על שם השעה קורא להם הכתוב באים. ואין לתמוה על אשר לא כתב אשר באו:
9And the sons of Reuben were Hanoch and Pallu, Hezron and Carmi. טוּבְנֵ֖י רְאוּבֵ֑ן חֲנ֥וֹךְ וּפַלּ֖וּא וְחֶצְרֹ֥ן וְכַרְמִֽי:
10And the sons of Simeon were Jemuel, Jamin, Ohad, Jachin, and Zohar, and Saul the son of the Canaanitess. יוּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֧ל וְיָמִ֛ין וְאֹ֖הַד וְיָכִ֣ין וְצֹ֑חַר וְשָׁא֖וּל בֶּן־הַכְּנַֽעֲנִֽית:
the son of the Canaanitess: The son of Dinah, who had been possessed by a Canaanite. When they killed Shechem, Dinah did not want to leave until Simeon swore to her that he would marry her - [Gen. Rabbah (80:11)].
בן הכנענית: בן דינה שנבעלה לכנעני, כשהרגו את שכם לא היתה דינה רוצה לצאת עד שנשבע לה שמעון שישאנה:
11And the sons of Levi were Gershon, Kehath, and Merari. יאוּבְנֵ֖י לֵוִ֑י גֵּֽרְשׁ֕וֹן קְהָ֖ת וּמְרָרִֽי:
12And the sons of Judah were Er, Onan, Shelah, Perez, and Zerah. Now Er and Onan had died in the land of Canaan; and the sons of Perez were Hezron and Hamul. יבוּבְנֵ֣י יְהוּדָ֗ה עֵ֧ר וְאוֹנָ֛ן וְשֵׁלָ֖ה וָפֶ֣רֶץ וָזָ֑רַח וַיָּ֨מָת עֵ֤ר וְאוֹנָן֙ בְּאֶ֣רֶץ כְּנַ֔עַן וַיִּֽהְי֥וּ בְנֵי־פֶ֖רֶץ חֶצְרֹ֥ן וְחָמֽוּל:
13And the sons of Issachar were Tola, Puvvah, Iob, and Shimron. יגוּבְנֵ֖י יִשָּׂשכָ֑ר תּוֹלָ֥ע וּפֻוָּ֖ה וְי֥וֹב וְשִׁמְרֹֽן:
14And the sons of Zebulun were Sered, Elon, and Jahleel. ידוּבְנֵ֖י זְבֻל֑וּן סֶ֥רֶד וְאֵל֖וֹן וְיַחְלְאֵֽל:
15These are the sons of Leah, that she bore to Jacob in Padan Aram, and Dinah his daughter. All the souls of his sons and daughters were thirty three. טואֵ֣לֶּה | בְּנֵ֣י לֵאָ֗ה אֲשֶׁ֨ר יָֽלְדָ֤ה לְיַֽעֲקֹב֙ בְּפַדַּ֣ן אֲרָ֔ם וְאֵ֖ת דִּינָ֣ה בִתּ֑וֹ כָּל־נֶ֧פֶשׁ בָּנָ֛יו וּבְנוֹתָ֖יו שְׁלשִׁ֥ים וְשָׁלֽשׁ:
These are the sons of Leah …and Dinah his daughter: The males are attributed to Leah and the females to Jacob, to teach you that if the woman emits seed first, she gives birth to a male, but if the male emits seed first, she (the woman) gives birth to a female. [From Niddah 31a]
אלה בני לאה. ואת דינה בתו: הזכרים תלה בלאה והנקבות תלה ביעקב, ללמדך אשה מזרעת תחלה יולדת זכר, איש מזריע תחלה יולדת נקבה:
thirty-three: But if you count them individually, you find only thirty-two. This [missing one] is Jochebed, who was born between the walls when they entered the city, as it is said: “whom she bore to Levi in Egypt” (Num. 26:59). Her birth was in Egypt, but her conception was not in Egypt. [From Num. Rabbah 13:20]
שלשים ושלש: ובפרטן אי אתה מוצא אלא שלשים ושנים, אלא זו יוכבד שנולדה בין החומות בכניסתן לעיר, שנאמר (במדבר כו נט) אשר ילדה אותה ללוי במצרים, לידתה במצרים ואין הורתה במצרים:
16And the sons of Gad were Ziphion, Haggi, Shuni, and Ezbon, Eri, Arodi, and Areli. טזוּבְנֵ֣י גָ֔ד צִפְי֥וֹן וְחַגִּ֖י שׁוּנִ֣י וְאֶצְבֹּ֑ן עֵרִ֥י וַֽאֲרוֹדִ֖י וְאַרְאֵלִֽי:
17And the sons of Asher were Imnah, Ishvah, Ishvi, and Briah, and Serah, their sister; and the sons of Briah were Heber and Malkiel. יזוּבְנֵ֣י אָשֵׁ֗ר יִמְנָ֧ה וְיִשְׁוָ֛ה וְיִשְׁוִ֥י וּבְרִיעָ֖ה וְשֶׂ֣רַח אֲחֹתָ֑ם וּבְנֵ֣י בְרִיעָ֔ה חֶ֖בֶר וּמַלְכִּיאֵֽל:
18These are the sons of Zilpah, whom Laban gave to his daughter Leah, and she bore these to Jacob, sixteen souls. יחאֵ֚לֶּה בְּנֵ֣י זִלְפָּ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְלֵאָ֣ה בִתּ֑וֹ וַתֵּ֤לֶד אֶת־אֵ֨לֶּה֙ לְיַֽעֲקֹ֔ב שֵׁ֥שׁ עֶשְׂרֵ֖ה נָֽפֶשׁ:
19The sons of Rachel, Jacob's wife, were Joseph and Benjamin. יטבְּנֵ֤י רָחֵל֙ אֵ֣שֶׁת יַֽעֲקֹ֔ב יוֹסֵ֖ף וּבִנְיָמִֽן:
The sons of Rachel, Jacob’s wife: Concerning none of them does it say [Jacob’s]“wife,” but [the meaning is] that she was the mainstay of the household. [From Gen. Rabbah 73:2] Cf. Gen 31:33.
בני רחל אשת יעקב: ובכולן לא נאמר בהן אשת, אלא שהיתה עיקרו של בית:
20And to Joseph were born in the land of Egypt, whom Asenath, the daughter of Potiphera, the governor of On, bore to him: Manasseh and Ephraim. כוַיִּוָּלֵ֣ד לְיוֹסֵף֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֣ן אֹ֑ן אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם:
21And the sons of Benjamin were Bela, Becher, Ashbel, Gera, Na'aman, Ehi, and Rosh, Muppim, Huppim, and Ard. כאוּבְנֵ֣י בִנְיָמִ֗ן בֶּ֤לַע וָבֶ֨כֶר֙ וְאַשְׁבֵּ֔ל גֵּרָ֥א וְנַֽעֲמָ֖ן אֵחִ֣י וָרֹ֑אשׁ מֻפִּ֥ים וְחֻפִּ֖ים וָאָֽרְדְּ:
22These the sons of Rachel, who were born to Jacob: all the souls were fourteen. כבאֵ֚לֶּה בְּנֵ֣י רָחֵ֔ל אֲשֶׁ֥ר יֻלַּ֖ד לְיַֽעֲקֹ֑ב כָּל־נֶ֖פֶשׁ אַרְבָּעָ֥ה עָשָֽׂר:
23And the sons of Dan: Hushim. כגוּבְנֵי־דָ֖ן חֻשִֽׁים:
24And the sons of Naphtali were Jahzeel, Guni, Jezer, and Shillem. כדוּבְנֵ֖י נַפְתָּלִ֑י יַחְצְאֵ֥ל וְגוּנִ֖י וְיֵ֥צֶר וְשִׁלֵּֽם:
25These are the sons of Bilhah, whom Laban had given to his daughter Rachel, and she bore these to Jacob, all the souls were seven. כהאֵ֚לֶּה בְּנֵ֣י בִלְהָ֔ה אֲשֶׁר־נָתַ֥ן לָבָ֖ן לְרָחֵ֣ל בִּתּ֑וֹ וַתֵּ֧לֶד אֶת־אֵ֛לֶּה לְיַֽעֲקֹ֖ב כָּל־נֶ֥פֶשׁ שִׁבְעָֽה:
26All the souls coming to Egypt with Jacob, those descended from him, excluding the wives of Jacob's sons, all the souls were sixty six. כוכָּל־הַ֠נֶּ֠פֶשׁ הַבָּאָ֨ה לְיַֽעֲקֹ֤ב מִצְרַ֨יְמָה֙ יֹֽצְאֵ֣י יְרֵכ֔וֹ מִלְּבַ֖ד נְשֵׁ֣י בְנֵי־יַֽעֲקֹ֑ב כָּל־נֶ֖פֶשׁ שִׁשִּׁ֥ים וָשֵֽׁשׁ:
All the souls coming…with Jacob: Who left the land of Canaan to come to Egypt. Now this [word] הַבָּאָה is not the past tense but the present tense, similar to“In the evening she would come (בָאָה)” (Esther 2:14), and like“and behold, his daughter Rachel is coming (בָּאָה) with the sheep” (Gen. 29:6). Therefore, its accent is below (i.e., at the end of the word), on the“aleph,” because when they left to come from the land of Canaan, they were only 66 [excluding Jochebed, Joseph, and his two sons]. The second [instance of הַבָּאָה, however,]“all the souls of the house of Jacob who came (הַבָּאָה) to Egypt were seventy,” is in the past tense; therefore, its accent is above (i.e., on an earlier syllable), on the“beth,” because when they came there they were seventy, for there they found Joseph and his two sons, and Jochebed was added to them between the walls. According to the one who says that twin sisters were born with [each of the progenitors of] the tribes (37: 35), we must say that they died before their descent to Egypt, for they were not counted here. I found in Leviticus Rabbah (4:6): Esau had six souls [in his family], and the text calls them נַפְשׁוֹת בֵּיתוֹ,“the souls of his household” (Gen. 36:6) in the plural, because they worshipped many gods [in his family, each his or her own deity]. Jacob had seventy (souls), but the text calls them נֶפֶשׁ [in the singular] because they [all] worshiped one God
כל הנפש הבאה ליעקב: שיצאו מארץ כנען לבוא למצרים. ואין הבאה זו לשון עבר, אלא לשון הווה, כמו (אסתר ב יד) בערב היא באה, וכמו (לעיל כט ו) הנה רחל בתו באה עם הצאן, לפיכך טעמו למטה באל"ף, לפי שכשיצאו לבוא מארץ כנען לא היו אלא ששים ושש. והשני (להלן פסוק כז) כל הנפש לבית יעקב הבאה מצרימה שבעים, הוא לשון עבר, לפיכך טעמו למעלה בבי"ת, לפי שמשבאו שם היו שבעים שמצאו שם יוסף ושני בניו ונתוספה להם יוכבד בין החומות. ולדברי האומר תאומות נולדו עם השבטים צריכים אנו לומר שמתו לפני ירידתן למצרים, שהרי לא נמנו כאן. מצאתי בויקרא רבה (ד ו) עשו שש נפשות היו לו והכתוב קורא אותן (לעיל לו ו) נפשות ביתו, לשון רבים, לפי שהיו עובדין לאלהות הרבה, יעקב שבעים היו לו והכתוב קורא אותן נפש, לפי שהיו עובדים לאל אחד:
27And Joseph's sons, who were born to him in Egypt, two souls; all the souls of the house of Jacob who came to Egypt were seventy. כזוּבְנֵ֥י יוֹסֵ֛ף אֲשֶׁר־יֻלַּד־ל֥וֹ בְמִצְרַ֖יִם נֶ֣פֶשׁ שְׁנָ֑יִם כָּל־הַנֶּ֧פֶשׁ לְבֵֽית־יַֽעֲקֹ֛ב הַבָּ֥אָה מִצְרַ֖יְמָה שִׁבְעִֽים:
Tehillim: Psalms Chapters 18 - 22
• Hebrew text
• English text
Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, end of Chapter 6
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Thursday, Tevet 3, 5778 · December 21, 2017
Today's Tanya Lesson
Likutei Amarim, end of Chapter 6
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אבל כל מה שאינו בטל אצלו יתברך, אלא הוא דבר נפרד בפני עצמו, אינו מקבל חיות מקדושתו של הקדוש ברוך הוא
Anything, however, that does not surrender itself to G‑d, but [considers itself as if it] is a thing separate unto itself, does not receive its life from the holiness of G‑d —
But where else would it receive its vitality? G‑dliness and holiness is the source of vitality for every existing being, as it is written, “You give life to them all” (Nechemiah 9:6). The Alter Rebbe goes on to qualify his previous remark, stating that those beings who do not surrender themselves to G‑d receive their vitality only from a superficial, external level of G‑dliness; and from this level, too, only when it descends degree by degree through numerous “contractions” of the life-force.
מבחינת פנימית הקדושה ומהותה ועצמותה בכבודה ובעצמה, אלא מבחינת אחוריים
To return to the Alter Rebbe’s words: The self-styled separate being does not receive its vitality from the pnimiyut, the inner aspect of holiness, from its every essence and core, but from its achorayim,its “hind-part”, so to speak.
To bestow from one’s “pnimiyut” (literally, one’s “face”) means, as explained in ch. 22, to give with a pleasurable will and desire; “achorayim” (literally, “behind one’s back”) means to bestow without desire or pleasure, out of some extenuating factor. The giver’s attitude will be apparent, in either case, in his manner of giving. If one gives something to his enemy, for example, he will avert his face from him, for one’s face represents his inner feelings; since the giver’s heart is not in his gift, he turns his face away, presenting his enemy with his rear. Thus, pnimiyut and achorayim in the sense of internal and external aspects (of one’s will) are related to their literal meanings of “face” and “rear”.
In our context, everything in the realm of holiness, whose existence and life G‑d desires, receives its life from the pnimiyut of G‑dliness; while the kelipot, in which G‑d has no desire (since He created them only for the reasons given in the paragraphs introducing this chapter), receive their life from the achorayim of G‑dliness.
שיורדים ממדרגה למדרגה רבבות מדרגות בהשתלשלות העולמות, דרך עלה ועלול
This limited form of life-force reaches the kelipot by descending degree by degree through myriads of levels, in the chain-like descent of the worlds, in the manner of cause and effect.
The higher level is the “cause” for the lower level which emerges from it. However, in a descent which is a sequence of cause and effect, the effect, although lower, is always comparable to the cause. Such descents, no matter how numerous, would be insufficient to produce the low level of vitality bestowed upon kelipot. This can be produced only by the descent of the vitality through tzimtzum, as the Alter Rebbe now continues:
וצמצומים רבים
The vitality descends also through many tzimtzumim, or contractions — and this process diminishes the vitality to the point where it is incomparably lower than in its original state.
עד שנתמעט כל כך האור והחיות, מיעוט אחר מיעוט, עד שיכול להתצמצם ולהתלבש בבחינת גלות
So greatly diminished does the light and life-force become, diminution after diminution, until it is able to become contracted and clothed in a manner of exile, meaning that instead of being surrendered to the Divine life-force, the object in which the vitality is clothed masters it; as, for example, a captive in exile is mastered by his captors.
תוך אותו דבר הנפרד, להחיותו ולקיימו מאין ליש
The vitality is thus in a state of exile within that object which is (i.e., which considers itself) separate from holiness, giving it vitality and existence, causing that object to pass from non-existence to existence,
שלא יחזור להיות אין ואפס כבתחלה מקודם שנברא
so that is does not return to its original state of non-existence, as it was before it was createdby the vitality clothed in it.
In brief: All that is not surrendered to G‑d, but considers itself separate from Him, receives its vitality from the achorayim of G‑dliness by way of numerous descents and various contraction. The Divine life-force is concealed within it in a state of exile; thus it belongs to the realm of kelipah. It is now clear why any thought, word or action not directed toward [serving] G‑d — hence, not surrendered to G‑dliness — is a garment of the animal soul that derives from kelipah, even if that thought, word or deed is not actually evil.
ולכן נקרא עולם הזה ומלואו עולם הקליפות וסטרא אחרא
That is why this world with all it contains is called the world of kelipot and sitra achra — despite the fact that this world, too, receives its vitality from G‑d’s holiness.
Since the creatures of this physical world feel themselves to be independent, separate beings, and their surrender to G‑dliness is not apparent, they automatically belong to the realm of kelipah.
ולכן כל מעשה עולם הזה קשים ורעים והרשעים גוברים בו, כמו שכתוב בע׳ חיים, שער מ״ב סוף פרק ד׳
This is also why all affairs of this world are severe and evil, and the wicked prevail in it (as is written in Etz Chayim, Portal 42, end of ch. 4).
In the following note, referring to his previous statement that this is a world of kelipot, the Alter Rebbe writes that this is so notwithstanding the fact that G‑dliness pervades all existence; or, stated in the terminology of the Kabbalah, that G‑d’s infinite light (Or Ein Sof) clothes itself in the Sefirot of the four Worlds —Atzilut, Beriah, Yetzirah and Asiyah, and thereby even this physical world is filled with the Or Ein Sof; yet, despite all this, it is still a world of kelipot.
הגהה
עם היות בתוכו עשר ספירות דעשיה דקדושה, וכמו שכתוב בע׳ חיים, שער מ״ג
NOTE
To be sure, this world contains the Ten Sefirot of [the World of] Asiyah, as is written in Etz Chayim,Portal 43.
(The World of Asiyah comprises both our physical world, and the spiritual World of Asiyah. The Sefirot of the spiritual Asiyah are, however, contained in the physical Asiyah as well.)
ובתוך עשר ספירות דעשיה אלו הן עשר ספירות דיצירה, ובתוכן עשר ספירות דבריאה, ובתוכן עשר ספירות דאצילות, שבתוכן אור אין סוף ברוך הוא
Now, within these Ten Sefirot of Asiyah are [contained] the Ten Sefirot of the World of Yetzirah, and within them the Ten Sefirot of the World of Beriah, and in them the Ten Sefirot of the World of Atzilut, in which abides the Or Ein Sof.
ונמצא אור אין סוף ברוך הוא מלא כל הארץ הלזו התחתונה, על ידי התלבשותו בעשר ספירות דארבע עולמות, אצילות בריה יצירה עשיה
Thus, the Or Ein Sof pervades this entire lowest world by being clothed in the Ten Sefirot of the four Worlds — Atzilut, Beriah, Yetzirah and Asiyah,
כמו שכתוב בע׳ חיים, שער מ״ז פרק ב׳, ובספר גלגולים פרק כ׳
as is written in Etz Chayim, Portal 47, ch. 2, and in Sefer Gilgulim, ch. 20.
END OF NOTE
Yet, because the creatures of this world are not openly surrendered to G‑d, this is a world of kelipot and sitra achra.
Until here it has been explained that all thoughts, utterances and actions that are not directed towards holiness are sitra achra, and that these are the garments by which the animal soul expresses itself.
But this merely places the garments on a par with the animal soul itself, which like them stems from the sitra achra. It was explained earlier, however, that the garments of the divine soul are of a higher spiritual level than the soul itself, and elevate it, and that the animal soul is structured as a mirror-image of the divine soul. It follows, then, that the animal soul’s garments are on an even lower level than the animal soul itself and that they degrade it.
The Alter Rebbe goes on to explain that this is indeed the case. After a discussion of the two categories of kelipah (mentioned in the introduction to this chapter), he concludes that there are those garments of the animal soul that drag down the soul from the level of kelipat nogah — the soul’s natural state — to the level of the three completely impure kelipot. These are: sinful thoughts, and forbidden words and actions.1
אלא שהקליפות הן נחלקות לשתי מדרגות, זו למטה מזו
However, the kelipot are divided into two categories, one lower than the other.
המדרגה התחתונה היא שלש קליפות הטמאות ורעות לגמרי, ואין בהם טוב כלל
The lower category consists of three completely unclean and evil kelipot, containing no good whatever.
ונקראו במרכבת יחזקאל: רוח סערה וענן גדול וגו׳
In the prophet Yechezkel’s vision of the Divine chariot in which he saw and described the forces that conceal G‑dliness they are described2 as “a stormwind,” “a great cloud” and “a flaring fire,”representing these three wholly unclean kelipot.
ומהן נשפעות ונמשכות נפשות כל אומות העולם וקיום גופם
From them flow and are derived the souls of all the nations of the world, and the sustaining force of their bodies which sustains their existence; apart from the soul, which animates them.
ונפשות כל בעלי חיים הטמאים ואסורים באכילה, וקיום גופם
Also derived from these kelipot are the souls of all living creatures that are unclean and forbidden to be eaten, and the sustaining force of their bodies.
וקיום וחיות כל מאכלות אסורות מהצומח, כמו ערלה וכלאי הכרם כו׳, וכמו שכתוב בע׳ חיים, שער מ״ט פרק ו׳
The existence and life of all forbidden vegetation, too, such as orlah (the first three years‘ fruit of a tree), and a mixture of grain seeds in a vineyard, and so forth, are derived from these kelipot, as is written in Etz Chayim, Portal 49, ch. 6.
וכן, קיום וחיות כל המעשה דבור ומחשבה של כל שס״ה לא תעשה וענפיהן, כמו שכתוב שם סוף פרק ה׳
Similarly, the existence and life of any act, utterance or thought in violation of any one of the 365 [Biblical] prohibitions, as well as their [Rabbinic] offshoots are all derived from these three impure kelipot, as is written there, end of ch. 5.
The animal soul, on the other hand, is of kelipat nogah, which contains an element of good (as mentioned in ch. 1). These sinful garments, belonging to the realm of wholly impure kelipot, are thus lower than the animal soul itself, and drag it down to their level; in exact opposition to the divine soul’s garments of the thought, speech and action of Torah and the mitzvot which are higher than the soul and elevate it.
——— ● ———
| FOOTNOTES | |
| 1. | The Rebbe notes: In the case of one who ate “neutrally” (neither “for the sake of heaven” nor to indulge his animal soul’s desire, but merely to sate his hunger), it is questionable whether this applies (i.e., whether this too degrades the animal soul). It would appear so from Kuntres Etz HaChayim, ch. 3 (where it is written that eating “neutrally” coarsens one at least to the point of leading him to self-indulgence). It is similarly written further in ch. 13 of Tanya that one’s animal soul gains strength by being exercised through eating and drinking. No proof to the contrary can be adduced from the expression in ch. 7 that such (“neutral”) actions are “no better” than the animal soul itself (and hence, they are apparently also no worse), for it is quite possible that the words “no better” indicate merely that they all belong to the same category: like the animal soul itself, such actions are of the realm of kelipat nogah, not of holiness. In his Kitzurei Tanya, the Tzemach Tzedek apparently takes these words in the same vein. |
| 2. | Yechezkel 1:4. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 223
The Suspected Adulteress
"Should any man's wife go astray"—Numbers 5:12.
In the event that a woman is suspected of adultery [and there is significant circumstantial evidence pointing to her infidelity], we are commanded to follow the pertinent laws detailed in the Torah. This includes her bringing a special meal offering in the Holy Temple and drinking a special potion.
Full text of this Mitzvah »
The Suspected Adulteress
Positive Commandment 223
Translated by Berel Bell
The 223rd mitzvah is that we are commanded regarding the law of a sotah.1
The source of this commandment is G‑d's statement,2 "If a man's wife is suspected of committing adultery...."
All the details of this mitzvah — how one makes her drink [the special water used to determine her innocence or guilt], how her sacrifice is offered, and other conditions that apply to her — are found in the tractate devoted to this subject, tractate Sotah.
FOOTNOTES
1.This term refers to a woman who is suspected by her husband of infidelity, who then warns her not to secluide herself with the suspected adulterer, and is then discovered to have done so.
2.Num. 5:12.
Negative Commandment 104
Oil on the Suspected Adulteress' Meal Offering
"He shall pour no oil upon it"—Numbers 5:15.
It is forbidden to mix oil into the suspected adulteress' meal offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »
Oil on the Suspected Adulteress' Meal Offering
Negative Commandment 104
Translated by Berel Bell
The 104th prohibition is that we are forbidden from mixing oil into the meal-offering brought for a sotah.
The source of this commandment is G‑d's statement1 (exalted be He), "He [the husband] must bring a sacrifice for her...he shall not place oil on it."
The punishment for bringing this offering with oil is lashes.
FOOTNOTES
1.Num. 5:15.
Rambam:
• 1 Chapter A Day: Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Nine
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1
A Torah scroll should not be written in a way which causes its length to exceed its circumference, or its circumference to exceed its length.
What is the appropriate length? When the scroll is written on g'vil, six handbreadths - i.e., 24 thumbbreadths. When the scroll is written on k'laf, it may be more or less, provided that the length is equal to the circumference. If one wrote a scroll on g'vil less than six handbreadths long and concentrated one's writing, or [wrote a scroll] more than six handbreadths long and spread out one's writing, if the length is equal to the circumference, it has been written in the proper manner.
א
אין עושין ספר תורה לא ארכו יותר על היקפו ולא היקפו יתר על ארכו וכמה הוא אורכו בגויל ששה טפחים שהם ארבע ועשרים אצבעות ברוחב הגודל של יד ובקלף או פחות או יותר והוא שיהא ארכו כהיקפו וכן אם עשה בגויל פחות מששה טפחים ומיעט את הכתב או יתר על ששה והרחיב בכתב עד שיהיה ארכו כהיקפו הרי זה כמצוה:
2
The following margins should be left [on each column]: Below the column: four thumbbreadths; above the column: three thumbbreadths; and between each column: two thumbbreadths.
[To allow for these margins,] one should leave an additional thumbbreadth at the beginning and the end of each portion of parchment and room to sew the parchments together. Thus, when one sews all the portions of parchment together, there will be two thumbbreadths between each column throughout the entire scroll.
One should also leave an extra portion of parchment at the beginning and the end of the scroll, to wind around its staves.
All these measures are part of [performing] the mitzvah [in the optimum manner]. If one decreased or increased any of them, [the scroll] is not disqualified.
ב
שיעור הגליון מלמטה ארבע אצבעות ולמעלה שלש אצבעות ובין דף לדף שתי אצבעות לפיכך צריך שיניח בתחלת כל יריעה ובסופה רוחב אצבע אחת וכדי תפירה שנמצא כשיתפור היריעה יהיה בין כל דף ודף בכל הספר כולו שתי אצבעות ויניח מן העור בתחלת הספר ובסופו כדי לגלול על העמוד וכל השיעורין האלו למצוה ואם חסר או הותיר לא פסל:
3
How should a person structure the scroll [he is writing] so that its length will be equal to its circumference? He should begin by making equal portions of parchment, each having a standard width of six handbreadths.
Afterwards, he should wind the parchments, each in the same manner, making one tight coil. He should continue adding to the coil, winding the parchments tightly until the circumference of the coil is six handbreadths, the width of the parchment. He should measure with a red cord that [is long enough] to surround the entire coil.
ג
כיצד יתכוין אדם עד שיעשה הספר שיהיה ארכו כהיקפו מתחיל ומרבע העורות בשוה ועושה רוחב כל עור מהן ששה טפחים קצב אחד לכל אחד ואחר כך גולל העורות בשוה ועושה מהן כרך אחד מהודק יפה יפה ומוסיף בעורות ומהדק עד שיעשה היקף הכרך ששה טפחים שהוא רוחב העור ומודד בחוט של שני שיקיפו על הכרך:
4
Afterwards, one should make a measuring rod, forty or fifty thumbbreadths long. Each thumbbreadth on the rod should be divided into halves, thirds, and quarters, so that it will be possible to have exact measurements, including even half and quarter thumbbreadths.
One should measure each piece of parchment with this rod to determine its length in thumbbreadths. In this manner, one can calculate the length in thumbbreadths of the entire coil.
ד
ואח"כ יעשה קנה שוה יהיה ארכה ארבעים או חמשים אצבעות ויחלק אצבע מהן בקנה לשנים ולשלשה ולארבעה חלקים כדי שידע בו שיעור חצי אצבע ורביע אצבע וכיוצא בזה החלק וימדוד כל עור בקנה זו עד שידע כמה אצבעות יש בכל עור עד שידע כמה אצבעות בארך כל הכרך:
5
Afterwards, one should take two or three other parchments [as an experiment] to check the size of one's writing. One should write a [sample] column.
It is obvious that the length of the column [used for the writing] will be seventeen thumbbreadths, since three thumbbreadths are left for a margin above the column and four thumbbreadths are left for a margin below. The width of the column, however, varies according to the thickness of one's writing. Similarly, the number of lines within each column varies according to the writing. The space of a line should be left between each two lines.
ה
ואחר כך לוקח עורות אחרות שנים או שלשה לבדוק בהן שיעור הכתב וכותב בהן דף אחד ודבר ידוע שאורך הדף שבע עשרה אצבעות לפי שהוא מניח גליון למעלה שלש ולמטה ארבע אבל רוחב הדף הוא לפי הכתב אם דקה אם עבה וכן מנין השיטות שבדף יבאו לפי הכתב לפי שבין שיטה ושיטה כמלא שיטה:
6
After one writes the experimental column as one desires, one should measure the column with the rod. Then one should add the two thumbbreadths to be left between columns and calculate the number of columns one will have in the entire coil [should one continue] using the same [size] writing.
Once one knows the number of columns [for which there is space in the coil], one should calculate according to the scroll from which one is writing whether the entire Torah will be able to be contained in the number of columns there are in the coil based on this [size] writing.
If the entire Torah can be contained within this number of columns, [the scroll] will be [written in the] desired [fashion]. If, according to one's calculations, there are more columns than necessary to contain the Torah, one should write with a broader script, so that fewer columns will be included. One should write another [experimental] column [and recalculate until the calculations are resolved].
If, according to one's calculations, there are fewer columns than necessary to contain the Torah, one should write with a thinner script, so that more columns will be included. One should write another [experimental] column and recalculate until the calculations are resolved.
ו
ואחר שכתב הדף שבודק בו לפי מה שירצה ימוד רוחב הדף באצבעות הקנה ויוסיף על רוחב הדף שתי אצבעות שבין דף ודף ויחשוב כמה דפין יבאו בכרך שגלל מאותו הכתב שבדק בו וידע חשבון הדפין ויראה כמה נכתב בדף זה שבדק בו מן התורה כלה ומשער לפי הספר שהוא כותב ממנו ומחשב אם עלתה לו כל התורה לפי מנין הדפין מזה הכתב שכותב בו בכרך מוטב ואם הוציא החשבון שהדפין יותר מן התורה ירחיב בכתב עד שיתמעט מנין הדפין ויבדוק בדף אחר ואם הוציא החשבון שהתורה יתר מן הדפין ימעט הכתב עד שירבה במנין הדפין ויבדוק בדף אחר דף עד שיבא החשבון אחד מאחר שידע רוחב הדף ושיעור הכתב מתחיל באותו הכרך:
7
After one knows the width of the column and the measure of one's writing, one takes the coil [of parchment] and divides each parchment into columns according to the [size of the] column with which one experimented and made the [above] calculation, ruling each column. When more than three or four fingerbreadths remain after the final column [which fits onto] the portion of parchment, one should leave only a thumbbreadth and the space necessary to sew it and cut off the rest.
One need not worry that, ultimately, additional parchments will have to be added to the coil to compensate for the portions which were cut off. This is not a factor of circumstance, because the writing will cause [the size of the scroll] to be extended [only] according to the number of columns [originally calculated].
ז
ומחלק כל עור ועור דפין דפין בשירטוט כפי רוחב הדף שבדק בו ועלה בחשבון וכשישאר בעור שלש אצבעות או ארבע יותר על הדף האחרונה שביריעה יניח ממנו רוחב אצבע וכדי תפירה ויקוץ השאר ואל יחוש שבאחרונה יתוסף עורות אחרות על הכרך שגלל כנגד כל התוספות שקוצץ מכל עור ועור ואינו צריך לחשב דבר זה שהכתב מושכו לפי מנין הדפין:
8
Similarly, if one desires to make the width of the scroll more than six [thumbbreadths] or less than six [thumbbreadths], one should follow similar calculations. Thus, the length of the scroll will be equal to the circumference, neither less nor more, provided one does not err in his calculations.
ח
וכן הרוצה לעשות רוחב הספר יותר מששה או פחות מששה על הדרך הזה הוא מחשב ויצא ארכו כהיקפו בלא פחות ולא יותר והוא שלא יטעה בחשבון:
9
The thumbbreadth mentioned in all these calculations - and in all other Torah measurements - refers to the width of a normal person's thumb. We have calculated this measure precisely and found it to be equal to the width of seven average barley-corns when placed next to each other in a cramped manner. This is equivalent to the length of two barley-corns amply spaced apart.
Whenever the term "handbreadth" is mentioned, it refers to four of these thumbbreadths. Whenever the term cubit is mentioned, it refers to six handbreadths.
ט
רוחב הגודל האמור בכל השיעורין האלו ובשאר שיעורי תורה כולה הוא אצבע הבינוני וכבר דקדקנו בשיעורו ומצאנוהו רחב שבע שעורות בינוניות זו בצד זו בדוחק והן כאורך שתי שעורות בריוח וכל טפח האמור בכ"מ הוא ארבע אצבעות מזו וכל אמה ששה טפחים:
10
In the Torah scroll which I wrote, the width of each column was four thumbbreadths [with the exception of the] columns on which the Song of the Red Sea and the song Ha'azinu were written; they were six thumbbreadths wide. There were 51 lines in each column and 226 columns in the entire scroll. [In its entirety,] the scroll was approximately 1366 thumbbreadths long.
י
ספר תורה שכתבתי אני רוחב כל דף ודף מדפיו ארבע אצבעות ושירת הים ושירת האזינו רוחב כל דף משתיהן שש אצבעות ומנין השיטין שבכל דף ודף אחת וחמשים ומנין הדפין של כל הספר מאתים וששה ועשרים דף ואורך כל הספר אלף ושלש מאות וששים ושש אצבעות בקירוב:
11
The six thumbbreadths beyond the number that one would arrive at by calculation were used for the margin of the scroll left at the beginning and the end. I wrote the scroll from parchment made from ram skin.
Should one desire to write a scroll using these measurements or deviating from them only slightly - i.e., adding or subtracting two or three columns, there is no necessity to trouble oneself with calculations; without any difficulty one will have a scroll whose length is equal to its circumference.
יא
אלו השש אצבעות היתרות בחשבון לגליון שבתחלת הספר וסופו והעורות שכתבנו בהם עורות אילים ובזמן שתרצה לכתוב על פי המדות האלו או קרוב להם מעט הן חסר דף אחד או שנים או שלשה או יתר דף או שנים או שלש לא תיגע ולא תהא צריך לחשבון אלא מיד יבא לך ארכו כהיקפו:
12
One should not write fewer than three columns on a piece of parchment, nor [should one write] more than eight columns. If one has a piece of parchment large enough to contain nine columns, one should divide it in two, one portion containing five columns, and one portion four columns.
When does the above apply? At the beginning of the scroll or in the middle. At the end of the scroll, however, even if there is one verse in one column, that column may be written on a separate piece of parchment and sewn together with the other parchments.
יב
אין עושין ביריעה פחות משלשה דפין ולא יתר על שמנה דפין נזדמנה לו יריעה בת תשעה דפין חולק אותה ארבעה לכאן וחמשה לכאן במה דברים אמורים בתחלת הספר או באמצע אבל בסוף הספר אפילו פסוק אחד בדף אחד עושים אותו דף לבדו ותופרין אותו עם שאר היריעות:
13
When one sews the parchments together, one should use only sinews from a kosher species of animal or beast. [Sinews taken from] animals which died without being ritually slaughtered or which were killed by wild beasts [are, nevertheless, acceptable].
This is a halachah transmitted to Moses on Mount Sinai. Therefore, if one did not sew them with sinews, or used sinews from a non-kosher animal, the scroll is unacceptable until one removes the threads and sews them again.
יג
וכשתופרין היריעות אין תופרין אותן אלא בגידים של בהמה או חיה טהורה ואפילו מנבילות וטריפות שלהם כדרך שתופרין את התפילין ודבר זה הלכה למשה מסיני לפיכך אם תפרן שלא בגידין או בגידי בהמה טמאה פסול עד שיתירה ויחזור ויתפור כהלכה:
14
When sewing all the pieces of parchment together, one should not sew the entire length of the parchment. Rather, one should leave a certain portion unsewn on both the top and bottom of the parchment, so that the parchment will not tear in the middle when the Torah is rolled.
Two staves of wood should be made for a [Torah scroll], one at the beginning and one at the end. One should sew the parchment left over at the beginning and the end [of the scrolls] to these staves with sinews, so that it can be rolled around [these staves]. Space should be left between the staves and the columns of writing.
יד
כשתופרין כל היריעות אין תופרין כל היריעה כולה מתחלתה ועד סופה אלא מניח מעט מלמעלה ומעט מלמטה בלא תפירה כדי שלא תקרע היריעה באמצעה כשיגלול אותה ועושה לו שני עמודים של עץ אחד בתחלתו ואחד בסופו ותופר העור ששייר בתחלתו ובסוף על העמודים בגידים כדי שיהא נגלל עליהם וירחיק בין העמודים והכתב שבדף:
15
When a tear in a Torah scroll is contained within two lines, [it is sufficient to] sew [the tear]. If it [extends to] three [or more], [it] should not be sewn.
When does the above apply? With regard to an old Torah scroll which one cannot recognize as having been processed with gallnut juice. If, however, one can recognize that the parchment was processed with gallnut juice, one may sew it, even if the tear extends to three [lines]. Similarly, [if there is a tear] between columns or between words, one may sew it.
All these tears may be sewn only with the sinews which are used to sew the parchments together. When sewing, one must be careful that a single letter is not omitted or has its form distorted.
טו
ספר תורה שנקרעה בו יריעה בתוך שתי שיטות יתפור בתוך שלש לא יתפור במה דברים אמורים בישן שאין עפצו ניכר אבל אם ניכר הגויל שהוא עפוץ תופר ואפילו קרע הבא בתוך שלש וכן בין כל דף ודף ובין תיבה לתיבה יתפור וכל הקרעים אין תופרין אותן אלא בגידין שתופרין בהן היריעות זו לזו ובכל הקרעים יזהר שלא תחסר אות אחת או תשתנה צורתה:
Rambam:
• 3 Chapters A Day: Sotah Sotah - Chapter One, Sotah Sotah - Chapter Two, Sotah Sotah - Chapter Three
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Audio: Listen | Download | Video ClassSotah - Chapter One
Introduction to Hilchos Sotah
They include three mitzvot: one positive commandment and two negative commandments. They are:
1) To treat a sotah according to the laws governing the jealousy admonition, as prescribed by the Torah;
2) Not to place oil on her sacrifice;
3) Not to place frankincense upon it.
These mitzvot are explained in the chapters that follow.
הלכות סוטה - הקדמה
יש בכללן שלש מצות. אחת מצות עשה. ושתי מצות לא תעשה וזהו פרטן:
א) לעשות לסוטה כתורת הקנאות הסדורה בתורה:
ב) שלא ליתן שמן בקרבנה:
ג) שלא ליתן עליה לבונה:
וביאור מצות אלו בפרקים אלו:
1
The admonition of jealousy1 stated in the Torah [Numbers 5:14], "And he will adjure his wife," means the following. He tells her in the presence of witnesses: "Do not enter into privacy with this and this man."
This applies even if the man [under suspicion] is her father, her brother, a gentile, a servant or a man who is impotent and incapable of having an erection or fathering a child.2
א
קינוי האמור בתורה וקנא את אשתו הוא שיאמר לה בפני עדים אל תסתרי עם איש פלוני. אפילו היה אביה או אחיה או עכו"ם או עבד או שחוף הוא האיש שאינו מתקשה ואינו מוליד:
2
The term "enter into privacy" mentioned in the Torah [Ibid.:13] refers to entering into privacy with the man concerning whom she was warned, in the presence of two witnesses, not to enter into privacy.3
If she remains with him long enough to engage in relations - i.e., the amount of time necessary to roast an egg and swallow it,4 she is forbidden to her husband5 until she drinks the bitter water, and [her faithfulness] is checked. In an era when [the probe of] the waters of the sotah is unavailable, she is forbidden to her husband forever and is divorced without receiving the [money due her by virtue of] her ketubah.6
ב
הסתירה האמורה בתורה ונסתרה הוא שתסתר עם אותו האיש שאמר לה אל תסתרי עמו, בפני שני עדים. או שהתה עמו כדי טומאה שהוא כדי לצלות ביצה ולגמעה הרי זו אסורה על בעלה עד שתשתה מי המרים ויבדק הדבר. ובזמן שאין שם מי סוטה תאסר עליו לעולם ותצא בלא כתובה:
3
If [a husband] warns his wife with regard to two men at the same time, telling her: "Do not enter into privacy with so and so, and so and so," she is forbidden [to her husband] until she drinks [the waters] if she enters into privacy with the two men at the same time,7 and remains there long enough to engage in relations. [This applies] even if [the two men] are her two brothers or her father and her brother.
ג
קונא לה על שנים כאחד ואמר לה אל תסתרי עם פלוני ופלוני. ונסתרה עם שניהן כאחד ושהתה כדי טומאה. אפילו הם שני אחיה או אביה ואחיה הרי זו אסורה עד שתשתה:
4
If he told her in the presence of two [men]: "Do not speak to so and so," this is not considered to be a warning. Even if she enters into privacy with him in the presence of witnesses and remains there long enough to engage in relations, she is not forbidden to [her husband], nor can she be required to drink [the bitter water] because of such a warning.
ד
אמר לה בפני שנים אל תדברי עם פלוני אין זה קינוי. ואף ע"פ שנסתרה עמו בעדים ושהתה כדי טומאה לא נאסרה עליו ואינה שותה בקינוי זה:
5
Similarly, if he told her, "Do not enter into privacy with him," and witnesses saw her speaking with him, she is not considered to be having entered into privacy. She is not forbidden to [her husband], nor can she be required to drink [the bitter water].
Similarly, if she was not warned at all, and two witnesses came and testified that she entered into privacy with a man and remained long enough to engage in relations, she is not forbidden to [her husband],8 nor can she be required to drink [the bitter water].
ה
וכן אם אמר לה אל תסתרי עמו וראוה מדברת עמו אין זו סתירה. ולא נאסרה ולא שותה. וכן אם לא קדם קינוי ובאו שנים והעידו שנסתרה עם זה ושהתה כדי טומאה לא נאסרה על בעלה ואינה שותה:
6
If he told her: "Do not enter into privacy with so and so," and named a boy below the age of nine,"9 or he told her: "Do not enter into privacy with this animal," this is not a [binding] warning.
[These laws are derived as follows:] The Torah [ibid.] states: "And a man had relations with her." This excludes a minor and an animal. She is not forbidden to her husband because of them.
ו
אמר לה לא תסתרי איש פלוני והיה קטן פחות מבן תשע שנים ויום אחד. או שאמר לה אל תסתרי עם בהמה זו אין זה קינוי שנאמר ושכב איש אותה פרט לקטן ולבהמה שאין אוסרים אותה עליו:
7
When a husband forgoes a warning before his wife enters into privacy with [the man in question], the warning is nullified, and it is as if he had never issued a warning to her [regarding him]. If, however, he forgoes the warning after she enters into privacy with him, the warning cannot be nullified.10
If he divorces his wife, it is as if he has nullified the warning. If he remarries her, he must issue a second warning [for her to be bound by it].
ז
בעל שמחל על קינויו קודם שתסתר קינויו מחול וכאילו לא קינא לה מעולם. אבל אם מחל אחר שתסתר אינו יכול למחול גירשה ה"ז כמי שמחל ואם החזירה צריך לקנאות קינוי אחר:
8
If [the husband] issued a warning to [his wife] in the presence of two [witnesses] and then saw her enter into privacy with the man concerning whom she was warned, and she remained long enough to engage in relations, she becomes forbidden to him. He must divorce her and pay her [the money due her by virtue of her] ketubah.11
Similarly, if he hears people gossiping about her after she has been warned, that she entered into privacy with the man in question, to the extent that the women who weave at night by the moonlight chatter about her, saying that she committed adultery with the man concerning whom she has been warned, her husband is forbidden to remain married to her and must instead divorce her and pay her [the money due her by virtue of] her ketubah.12
ח
קינא לה בפני שנים וראה אותה שנסתרה עם זה שקנא לה עליו ושהתה כדי טומאה הרי זו אסורה עליו ויוציא ויתן כתובה. שאינו יכול להשקותה ע"פ עצמו. וכן אם שמע העם מרננין אחריה אחר הקינוי והסתירה עד ששמע מהנשים הטוות לאור הלבנה נושאות ונותנות בה שזינתה עם האיש שקינא לה עליו הרי זה אסור לקיימה ויוציא ויתן כתובה:
9
[The following rules apply when] one witness comes and testifies that, after a warning was issued, she entered into privacy with the man concerning whom she was warned and remained long enough to engage in relations. If [the husband] considers [the witness] to be faithful, and he relies on him, he must divorce her and pay her [the money due her by virtue of] her ketubah.13 If [he does] not [rely on that person], his wife remains permitted to him.14
ט
בא עד אחד והעיד לו שנסתרה עמו אחר קינוי ושהתה כדי טומאה. אם הוא נאמן לו ודעתו סומכת עליו יוציא ויתן כתובה ואם לאו הרי אשתו מותרת לו:
10
The court should issue a warning to the following women [who are suspected of immodest behavior]: a woman whose husband has become a deaf-mute or has lost control of his mental faculties, one whose husband is overseas or one whose husband is imprisoned. The intent is not to have [such a woman] drink [the bitter water],15 but rather to disqualify her from receiving [the money due her by virtue of] her ketubah.16
י
ואלו שבית דין מקנין להן. מי שנתחרש בעלה או שנשתטה או שהיה במדינה אחרת או שהיה חבוש בבית האסורין לא להשקותה אלא לפסלה מכתובתה:
11
What is implied? If the court hears that people are gossiping about [a particular woman], they call her and tell her: "Do not enter into privacy with so and so." If witnesses come afterwards and testify that she entered into privacy with the man concerning whom she was warned, and remained long enough to engage in relations, the court prohibits her [from engaging in relations] with her husband forever and tears up her marriage contract.
When her husband returns, regains his health or is released from prison, he must give her a get.17 He cannot require her to drink [the bitter water], because he did not administer the warning himself.
יא
כיצד שמעו בית דין שהעם מרננין אחריה קוראין אותה ואומרין לה אל תסתרי עם איש פלוני. באו עדים אחר כך שנסתרה עמו ושהתה כדי טומאה בית דין אוסרין אותה על בעלה לעולם וקורעין כתובתה וכשיבוא בעלה או יבריא או יצא מבית האסורין נותן לה גט ואינו יכול להשקותה מפני שלא קינא לה הוא:
12
[The following rules apply if a woman was required to] drink the bitter water [because of her husband's suspicion of a particular man] and did not die as a result of them, and afterwards, her husband gave her a warning with regard to that same man. If she enters into privacy with him, he cannot make her drink because of him a second time. Instead, she becomes forbidden to her husband forever and must be divorced without receiving [the money due her by virtue of] her ketubah.18
If, however, her husband issued a warning to her regarding another man, and she entered into privacy with him in the presence of witnesses, she can be forced to drink the waters again. Indeed, this can happen several times, provided each time her husband has her drink because of another man.
יב
שתת מי המרים ונקתה מהן וחזר וקינא לה עם האיש שהשקה על ידו ונסתרה עמו אינו יכול להשקותה על ידו פעם שנייה אלא תאסר עליו לעולם ותצא בלא כתובה. אבל אם קינא לה עם אחר ונסתרה עם האחר בעדים משקין אותה פעם שנייה ואפילו כמה פעמים. והוא שישקה אותה בכל פעם בגלל איש אחר:
13
If a woman's husband had her drink [the bitter water] because of a specific man and then divorced her and she remarried, her second husband can issue a warning to her with regard to the same man. If she enters into privacy with him, her husband can make her drink [the bitter water], because he is her second husband. Even if a hundred men married this woman one after the other, they can all have her drink [the bitter water] because of this same man.
יג
השקה אותה וגירשה ונשאת לאחר וקינא לה עם האיש שהשקה אותה הבעל הראשון בגללו ונסתרה עמו בעדים. הרי הבעל השני משקה אותה על ידו מפני שהוא בעל שני. ואפילו מאה ונשאת לזה אחר זה משקין אותה על ידי איש אחד. ואין אומרין ודאי שהוחזקה לזה וטמאה עד שיהיה שם עד:
14
[The following laws apply if] a woman was warned by her husband and then entered into privacy [with the man in question] after the warning, thus causing her to be required to drink [the bitter water]. If [even] one witness comes and states that she engaged in sexual relations with the man regarding whom she was warned in his presence, the woman is forbidden to her husband forever. She may not drink [the bitter water],19 and must be divorced without receiving [the money due her by virtue of] her ketubah. This applies even if the witness who testifies concerning her adultery is also one of the witnesses who testifies that she entered into privacy with [the man regarding whom she was warned].20
[This ruling is derived from Numbers 5:13]: "There is no witness against her."21
יד
האשה שקינא לה בעלה ונסתרה אחר הקינוי עמו בעדים והרי היא עומדת לשתות ובא עד אחד והעיד עליה שנבעלה בפניו עם זה שקינא לה עמו הרי זו אסורה על בעלה לעולם. ואינה שותה ויוצאת בלא כתובה. ואפילו היה עד טומאה זה אחד מעדי הסתירה שנאמר ועד אין בה והרי כאן עד:
15
Even a woman, a servant, a maid-servant or someone disqualified from testifying because of [the transgression of] a Rabbinic prohibition, and even a relative,22 may testify with regard to a woman suspected of infidelity, saying that she committed adultery. This causes her to be forbidden to her husband forever, to be prevented from drinking [the bitter water] and to be divorced without receiving [the money due her by virtue of] her ketubah.
[The rationale is] that since the Torah accepts the testimony of one witness with regard to [the woman's] adultery [we see that the formal laws of testimony do not apply]. Therefore, anyone's testimony is accepted with regard to this matter.
Even the five women who we assume hate each other23 can offer testimony regarding each other,24 saying that they committed adultery [in these circumstances]. Their testimony is accepted with regard to causing her to be forbidden to her husband and not [to compel her] to drink [the bitter water]. It is not a sufficient basis to cause her to forfeit [the money due her by virtue of] her ketubah. Instead, she collects [the money due her by virtue of] her ketubah and leaves [his household].25
טו
אפילו אשה ועבד ושפחה ופסול לעדות בעבירה מדברי סופרים. ואפילו קרוב נאמן לעדות סוטה להעיד עליה שזינתה ותאסר על בעלה לעולם. ואינה שותה ותצא בלא כתובה. הואיל וקדם הקינוי והסתירה בעדים כשרים והתורה האמינה עד אחד בטומאה הרי כולן כשרין לעדות טומאה. אף חמש נשים ששונאות זו את זו מעידות זו על זו לומר שנטמאת. ונאמנת עליה לאוסרה על בעלה ושלא להשקותה. אבל לא להפסידה מכתובתה. אלא נוטלת כתובתה ויוצאה:
16
If one acceptable witness comes and says that the woman committed adultery, she is not required to drink [the bitter water], as we stated. If another witness comes and contradicts his testimony, saying: "She did not commit adultery," the statements [of the second witness] are disregarded.26
[The rationale is] with regard to a sotah, [the testimony of] one witness is considered equivalent to [that of] two [witnesses in ordinary matters]. Thus, the testimony of the second witness cannot nullify the testimony of the first witness, which is considered to be equivalent to [that of] two witnesses.27
טז
בא עד אחד כשר ואמר נטמאת הרי זו אינה שותה כמו שבארנו. בא עד אחד והכחישו ואמר לא נטמאת אין שומעין לו. שעד אחד בטומאת סוטה כשנים. ואין דבריו של אחרון דוחין דברי הראשון שהוא כשנים:
17
If, however, both come at the same time28 and one says: "She committed adultery," and the other says, "She did not commit adultery,"29 or one says: "She committed adultery," and two others say, "She did not commit adultery,"30 she must drink [the bitter water].
יז
באו שניהן כאחד זה אומר נטמאת וזה אומר לא נטמאת. או שאמר אחד נטמאת ובאו שנים אחרים ואמרו לא נטמאת הרי זו שותה:
18
When one acceptable witness and many women or unacceptable witnesses come at the same time, and the acceptable witness says that the woman committed adultery, while the women or the unacceptable witnesses say that she did not, she is required to drink [the bitter water].31 [The rationale is that the testimony of] one acceptable witness and [that of] many unacceptable witnesses are considered to be of equal weight.
יח
בא עד אחד כשר ונשים רבות או פסולין רבים כאחד. העד אומר נטמאת והנשים או הפסולין אומרים לא נטמאת הרי זו שותה. שעד אחד ופסולין רבים כמחצה על מחצה הם:
19
If all the witnesses are unacceptable, the ruling depends on the majority.
What is implied? If two women say she committed adultery, and three say she did not, she must drink [the bitter water]. If three say she did not commit adultery and four say that she did, she is not required to drink. If an equal number of women espouse each position, she must drink [the waters].32
יט
היו כולן פסולין הלך אחר הרוב. כיצד שתי נשים אומרות נטמאת. ושלש אומרות לא נטמאת ה"ז שותה. שלש אומרות לא נטמאת וארבע אומרות נטמאת הרי זו אינה שותה. היו מחצה על מחצה הרי זו שותה:
20
In all instances that we said that a sotah should not drink [the waters] because of testimony that she committed adultery, she is forbidden to her husband forever and must be divorced without receiving [the money due her by virtue of] her ketubah, for she was forbidden because [she received a] warning and entered into privacy [with the said man]. And she is prevented from drinking the waters, [which could] cause her [to be] permitted, because of the presence of the witness, as we explained.33
כ
כל סוטה שאמרנו שאינה שותה מפני עידי טומאה הרי זו אסורה על בעלה לעולם ותצא בלא כתובה שהרי נאסרה בקינוי וסתירה. והשתייה שתתירה נמנעה שהרי יש בה עד כמו שבארנו:
FOOTNOTES
1.
קנא usually has the connotation of jealousy. There are, however, instances where it has the meaning "warning," as in Joel 2:18.
2.
The intent in all these examples is that it is unlikely that the woman would engage in adultery with such a man: the father and the brother because of the family connection, the gentile or the servant because we assume that a modest Jewish woman would not associate with such people, and the impotent man because of his physical condition. By citing such examples, the Rambam implies that surely such a warning can be given with regard to any ordinary man.
3.
These can be the same two witnesses in whose presence the warning was administered (Hilchot Edut 21:5).
4.
We suspect that she committed adultery.
5.
As stated in Hilchot Gerushin 11:14, a woman who commits adultery is forbidden to her husband. Since we suspect that this woman committed adultery, she is forbidden until her faithfulness is proven.
6.
For it is her immodest behavior that caused her to become forbidden (Hilchot Ishut 24:24).
7.
Even though in general a woman is allowed to enter into privacy with two men of established moral standing, in this instance, since the husband expressed his disapproval, such an act warrants drinking the bitter water.
8.
Entering into privacy (yichud) with another man is forbidden (Hilchot Issurei Bi'ah, ch. 22). Nevertheless, Kiddushin 81a states that as long as a warning was not given, such an act is not sufficient cause for a woman to be forbidden to her husband.
9.
Implied is that the warning is effective after a boy reaches the age of nine, for from the age of nine a boy is fit to engage in sexual relations, as explained in Hilchot Ishut 11:3. Rav Ovadiah of Bertinoro (Sotah 4:4) differs and maintains that a youth must attain majority before a warning is effective. There are several Midrashic sources for the Rambam's ruling.
10.
And she must drink the bitter water.
The rationale for this ruling is that as long as the woman has not entered into privacy with the other man, the husband's warning has not been reinforced by her conduct. Accordingly, since he has authority over his warning, he can withdraw it. When, however, she has already entered into privacy with the other man, she is already required by the Torah to drink the bitter water. Her husband has no authority over the Torah's requirement, and thus, he can no longer withdraw his warning (Likkutei Sichos, Vol. IV). See also the gloss of the Tzafnat Paneach to this halachah.
11.
In this instance, the husband is required to pay his wife the money due her by virtue of her ketubah because, although he is bound by the evidence of his own eyes, it is not sufficient to require his wife to drink the bitter water. For that, the testimony of two witnesses is necessary.
12.
The Rambam is speaking about an instance when, despite the gossip generated about the woman, there is no (or only one) witness who can testify about her entering into privacy with the man involved. Hence, because of her immodest conduct, he must divorce her. He must, however, pay the money due her by virtue of her ketubah, because, as stated in Sotah 6b, the bitter water will not test the chastity of a woman whose immodest conduct has become public knowledge.
13.
Since the testimony of one witness is not sufficient to require her to drink the bitter water, and yet the husband relies on the testimony of the witness, she is forbidden to the husband, but he must bear the financial burden of the prohibition. (See Hilchot Ishut 24:17.)
14.
For a woman does not become forbidden until two witnesses testify that she entered into privacy with the man in question.
15.
For that is possible only when a warning was administered by the husband, as stated in the following halachah.
16.
Since the men in question are incapable of acting on their own, the court takes the initiative on their behalf. The court's action has two objectives: to maintain the moral standard of the Jewish people, and if that fails, to protect the husband's interest and cause a woman who acts immodestly to pay the penalty for her conduct.
17.
From the commentaries, it appears that he is required to do so; he does not have an option.
18.
In this instance as well, entering into privacy with the man is considered an immodest act, sufficient cause for the woman to forfeit the money due her by virtue of her ketubah.
19.
Even if she desires to in an attempt to prove her innocence.
20.
If, however, the other witness who saw the man and the woman enter into privacy says that they did not engage in relations, the woman does not forfeit the money due her by virtue of her ketubah (Beit Shmuel 178:12).
21.
Implied is that even if there is one witness, she is not to be tested by the bitter water. Generally, the Torah requires two witnesses for all matters involving marital law (Sotah 31b). In this case, an exception was made because the fact that a warning was issued and disobeyed is an indication of immodesty.
22.
All the individuals mentioned are normally not accepted as witnesses. Nevertheless, an exception is made in this instance, as the Rambam explains. The testimony of witnesses who have violated prohibitions of Scriptural origin is not accepted, because we suspect that they will lie.
23.
As stated in Hilchot Gerushin 12:16, these women are the woman's mother-in-law, her mother-in-law's daughter, her husband's other wife, her yevamah and her husband's daughter from another marriage.
24.
The Rambam's wording refers to the following concept. Generally, because of the bad feelings that characterize the relationship between these pairs, testimony is also disqualified in the reverse of the above situations. For example, if the husband of the daughter of a woman's husband is missing, the woman may not testify about the matter, although she has no natural reason to hate the other woman.
25.
The testimony of these women is accepted because through it, the woman is granted the money due her by virtue of her ketubah. We assume that these women would desire to discredit her entirely and cause her to forfeit this money. Since without their testimony, the woman is forbidden to her husband until she drinks the bitter water and forfeits the money due her by virtue of her ketubah, their testimony abets her position rather than harms it. (Indeed, note the gloss of Rabbi Akiva Eiger, who questions why the testimony of these women is accepted at all.)
26.
In most instances, when the statements of one witness are countered by the statements of another, the two are considered to be of equal weight, and thus the statements of the first witness are no longer considered.
27.
This principle applies not only with regard to a sotah, but with regard to all instances in which one witness's testimony is considered equivalent to that of two witnesses (Sotah 31b) - e.g., testimony regarding the death of a woman's husband (Hilchot Gerushin 12:18).
28.
I.e., one testified directly after the other.
29.
Since the testimony of the first witness was never established, it is not given more weight than it would ordinarily. Since the woman's fidelity is in doubt, she is required to drink the bitter water. The principles in this and the following halachot are paralleled in Hilchot Gerushin, Chapter 12.
30.
In this instance, the testimony of the pair of witnesses balances the testimony of the witness who said that she committed adultery, even if that witness's testimony had already been established in court.
31.
Compare to Hilchot Rotzeach USh'mirat HaNefesh 9:16.
32.
Since the woman's fidelity remains in doubt, she must drink the waters to clarify the situation.
33.
See Halachah 14.
Sotah - Chapter Two
1
When a woman is given a warning and enters into privacy [with the man in question], she is not compelled to drink the bitter water. Instead, if she says, "I committed adultery," she is not required to drink the waters, but she must be divorced without receiving [the money due her by virtue of] her ketubah, and she is forbidden to her husband forever.
Similarly, if she says: "I did not commit adultery, but I will not drink the waters,"1 she is not forced to drink, but she must be divorced without receiving [the money due her by virtue of] her ketubah.
And if her husband says, "I don't want to have her drink," or if he engaged in relations with her after she entered into privacy [with the man in question], she should not drink [the bitter water].2 Instead, she is given [the money due her by virtue of] her ketubah3 and departs; she is forbidden to him forever.
א
אשה שקינא לה ונסתרה אין כופין אותה לשתות. אלא אם רצתה ואמרה הן נטמאתי תצא בלא כתובה ונאסרה על בעלה לעולם ואינה שותה. וכן אם אמרה איני טמאה ואיני שותה אין כופין אותה לשתות ותצא בלא כתובה. וכן אם אמר בעלה איני רוצה להשקותה או שבעלה בעלה אחר שנסתרה הרי זו אינה שותה ונוטלת כתובתה ויוצאה והיא אסורה [עליו] לעולם:
2
The following women are not fit to drink [the bitter water] even though they desire to drink, and their husbands desire to have them drink. Instead, once witnesses testify that [such women] entered into privacy with the men in question after witnesses testify that a warning was granted, they are forbidden to their husbands and must be divorced without receiving [the money due them by virtue of] their ketubah. There are fifteen such women; they are:
a woman who was consecrated but the marriage bond was not consummated,
a yevamah who is waiting for her husband's brother to perform yibbum,4
a minor married to a man past the age of majority,
a woman who is past majority who is married to a minor,
the wife of an androgynous,5
the wife of a blind man,
the wife of a man who limps,
who cannot speak, who is deaf, or whose hand has been cut off, and
similarly, a woman who limps, who cannot speak, who is blind, whose hand has been cut off, or who is deaf.
All the above are not fit to drink [the bitter water].6
ב
ואלו הן הנשים שאינן ראויות לשתות אע"פ שהן רוצות לשתות ובעליהן רוצים להשקותן אלא יוצאות בלא כתובה משיבואו עידי סתירה אחר עידי קינוי ויאסרו על בעליהן לעולם. וחמש עשרה נשים הן ואלו הן. ארוסה. ושומרת יבם. וקטנה אשת הגדול. וגדולה אשת הקטן. ואשת אנדרוגינוס. ואשת הסומא. ואשת החגר או האלם. או מי שאינו שומע. או שהוא כרות יד. וכן החגרת. והאלמת. והסומא. וכרותת יד. ושאינה שומעת. כל אחת מאלו אינה ראויה לשתות:
3
What are the sources that exclude these women from drinking [the bitter water]? [Numbers 5:29] states: "When a woman deviates [from the paths of modesty] while married to her husband...."
"While married" excludes a woman who was consecrated, but the marriage bond was not consummated, and a yevamah who is waiting for her husband's brother to perform yibbum. "Her husband" excludes a minor married to a man past the age of majority.7 "While married to her husband" excludes a woman who is past majority who is married to a minor8, and the wife of an androgynous, for he is not a man.9
[Numbers 5:13 states:] "And it was hidden from the eyes of her husband" - This excludes the wife of a blind man.10 "And the priest shall have the woman stand" [Ibid.:18] - This excludes a woman who limps. "And he shall place on her palm" [Ibid.] - This excludes a woman who does not have a hand or whose hand is crooked or shrunk to the extent that she cannot hold [the meal offering]. This applies even if only one hand is in this condition, for the verse uses the plural form of the word palm, [indicating that both hands must be fit to perform this act].
"And the woman shall say" [Ibid.:22] - This excludes a woman who cannot speak. "And he shall say to the woman" [Ibid.:19] - This excludes a woman who cannot hear. And [the passage continues, Ibid.:20:] "When a woman deviates [from the path of modesty] while married to her husband..." - This indicates that she must be of sound body, possessing all the physical characteristics [mentioned previously] that he possesses, and he [must possess the characteristics mentioned that she possesses].
This teaches that any physical factor that prevents her from drinking [the bitter water] prevents her husband from compelling her to drink. And any factor that prevents her husband from compelling her to drink prevents her from drinking.
ג
ומניין שאינה ראויה לשתות שנאמר אשר תשטה אשה תחת אישה. תחת פרט לארוסה ושומרת יבם שאינה תחת אישה. אשה פרט לקטנה. תחת אישה פרט לאשת קטן ואשת אנדרוגינוס שאינו איש. ונעלם מעיני אישה פרט לאשת סומא. והעמיד הכהן את האשה פרט לחגרת. ונתן על כפיה פרט למי שאין לה כף או שהיתה עקומה או יבשה שאינה יכולה ליקח בה. ואפילו כפה אחת שנאמר כפיה. ואמרה האשה פרט לאלמת. ואמר אל האשה פרט למי שאינה שומעת. והרי הוא אומר אשר תשטה אשה תחת אישה עד שתהיה שלימה כמוהו והוא שלם כמותה. הא למדת שכל דבר שמעכב אותה מלשתות מעכב את בעלה מלהשקותה. וכל המעכב את הבעל מלהשקותה מום כמוהו מעכב אותה מלשתות:
4
When a minor is married off by her father, she is forbidden to her husband if she willingly commits adultery. Therefore, she is given a warning, not to compel her to drink [the bitter water], but so that she will be denied [the money due her by virtue of] her ketubah, as stated above.11
With regard to a minor who is entitled to nullify her marriage through mi'un,12 by contrast, no warning is given, for she has no desire to be forbidden to her husband. [Even if she commits adultery,] she is not forbidden to her husband, even if he is a priest.13
ד
קטנה שהשיאה אביה אם זינתה ברצונה נאסרה על בעלה. לפיכך מקנין לה לא להשקותה אלא לפוסלה מכתובתה כמו שבארנו. אבל הקטנה בת מיאון אין מקנין לה שאין לה רצון להאסר על בעלה ואפילו היה כהן לא נאסרה עליו:
5
When a man issues a warning to a woman he consecrated or to his yevamah, and she entered into privacy [with the man in question] after [the husband] consummated their marriage, she must drink [the bitter water] like any other [married] woman.14
When a husband issued a warning to his wife and she enters into privacy [with the man in question] before her husband engaged in sexual relations with her,15 she does not drink [the bitter water]. Instead, she is divorced without receiving [the money due her by virtue of] her ketubah and is forbidden to her husband forever. [This is alluded to by Numbers 5:20, which] states: "And another man has lain with you other than your husband," [implied is] that relations with the husband preceded relations with the man in question.
ה
קינא לארוסתו או לזקוקתו ונסתרה אחר שנשאה הרי זו שותה כשאר כל הנשים. נשואה שקינא לה ונסתרה קודם שיבעול אותה בעלה אינה שותה ויוצאה בלא כתובה ואסורה עליו לעולם שנאמר ויתן איש בך את שכבתו מבלעדי אישך שקדמה שכיבת בעל לשכיבת בועל:
6
[The following women are judged] like all other married women - who are permitted to remain married - and are required to drink [the bitter water if they violated a husband's warning]: a convert, a freed maidservant, the wife of a convert, the wife of a freed servant, a woman who is of illegitimate parenthood, the wife of a man of illegitimate parenthood and the wife of an impotent man - whether he became impotent naturally or through an act of man.16
ו
הגיורת והמשוחררת ואשת הגר ואשת עבד משוחרר וממזרת ואשת ממזר ואשת סריס חמה או סריס אדם המותרות לבעליהן הרי הן ככל הנשים ושותות:
7
A pregnant woman and a nursing woman are required to drink [the bitter water] in their present state.17 When a woman is required to drink [the bitter water], but her husband dies before she has the opportunity of doing so, she should neither drink18 nor collect [the money due her by virtue of] her ketubah.19
ז
מעוברת ומניקה מקנא לה ומשקה אותה כמות שהיא. אשה העומדת לשתות ומת בעלה קודם שתשתה אינה שותה ולא נוטלת כתובתה:
8
Whenever a man has engaged in forbidden relations from the time he attained majority onward, the curse-bearing waters20 do not test [the fidelity of] his wife. Even if he engaged in relations with the woman he consecrated while she was living in her father's house - which is a Rabbinic prohibition21 - the waters do not test [the fidelity of] his wife. [This is derived from Numbers 5:31, which] states: "The man will then be free of sin, and the woman will bear [the burden of] her sin." [Implied is that] when the man is "free of sin," "the woman will bear [the burden of] her sin."
ח
כל איש שבא ביאה אסורה מימיו אחר שהגדיל אין המים המאררים בודקין את אשתו. ואפילו בא על ארוסתו בבית חמיו שאסור מדברי סופרים אין המים בודקין את אשתו שנאמר ונקה האיש מעון והאשה ההיא תשא את עונה. בזמן שהאיש מנוקה מעון אשה נושאה את עונה:
9
Therefore, if a man's wife is forbidden to him because of a negative commandment, a positive commandment, or even [a Rabbinic prohibition - e.g.,] a sh'niyah, and he warned her and she entered into privacy [with the man in question], she should not drink [the bitter water].22 Instead, she should be divorced and should not receive [the money due her by virtue of] her ketubah. She becomes forbidden to him for this reason as well.
When a man transgresses and marries a woman who was made pregnant by another man, or who is nursing a child she bore by another man, she may [be compelled to] drink [the bitter water], since there is no transgression involved [in their relationship].23
ט
לפיכך אם היתה אשתו אסורה עליו מחייבי לאוין או מחייבי עשה אפילו שנייה וקנא לה ונסתרה אינה שותה אלא תצא בלא כתובה ותהיה אסורה עליו אף משום זה. עבר ונשא מעוברת חבירו ומינקת חבירו הרי זו שותה שאין כאן עבירה:
10
When a man is not married to a woman capable of bearing children, nor has he [fathered] children in [a previous marriage], and he marries a barren woman, a woman past the age of child-bearing or an aylonit, [the marriage is not considered desirable in the eyes of the Sages].24 [Therefore,] such a woman may not drink [the bitter water], nor does she receive [the money due her by virtue of] her ketubah [if the husband divorces her for violating his warning].
If, however, [the husband] has [already fathered] children, or he has another wife capable of bearing children, he may compel [his other wife] to drink [the bitter water] even if she is past the age of child-bearing, barren or an aylonit, and thus incapable of giving birth.25 For the Torah's statement, [Numbers 5:28] "And she will be cleared and she will conceive" applies solely to a woman capable of giving birth,26 [implying] that if previously she would give birth in pain, she will give birth comfortably; if previously she would give birth to daughters, she will give birth to sons.
י
מי שאין לו אשה הראויה לילד ולא בנים ונשא עקרה או זקנה או אילונית אינה שותה ולא נוטלת כתובה. היו לו בנים או אשה אחרת ראויה לילד ה"ז משקה אותה אף ע"פ שהיא זקנה או עקרה או אילונית ואינה ראויה לילד שלא נאמר בתורה ונזרעה זרע אלא בראויה לילד שאם היתה יולדת בצער תלד בריוח היה דרכה לילד נקבות תלד זכרים:
11
If [a husband] had [another] wife [capable of bearing children] or had children, but they died between the time when the warning was issued and the time the woman entered into privacy [with the man in question], the woman was already fit to drink the bitter water, and she should be compelled to drink.
If [a husband] did not have children or [another] wife capable of bearing children aside from an aylonit or another woman [incapable of bearing children], and his divorcee bore him a son27 between the time when the warning was issued and the time the woman entered into privacy [with the man in question], the aylonit was already excluded from drinking [and that ruling remains].
יא
היו לו אשה ובנים ומתו בין קינוי לסתירה כבר נראית לשתות ומשקה אותה. לא היו לו בנים ולא אשה הראויה לילד אלא זו האילונית וכיוצא בה ונולד לו בן מגרושתו בין קינוי לסתירה כבר נדחית האילונית מלשתות:
12
Whenever a warning was administered to a woman and she entered into privacy [with the man in question], but did not drink the bitter water - whether her husband did not desire to compel her to drink, she did not want to drink, a witness testified that she committed adultery, she was one of the women who are unfit to drink [the bitter water],28 or the warning was administered by the court [and not by her husband]29 - since she becomes forbidden to her husband, she also becomes forbidden to the man with whom she entered into privacy just as she is forbidden to her husband.30
If this other man transgresses and marries her, he is compelled to divorce her even if she has borne him many children. Based on the Oral Tradition our Sages taught: Just as she is forbidden to her husband, she is forbidden to the man with whom she engaged in relations.31
יב
כל אשה שהיה לה קינוי וסתירה ולא שתתה מי המרים בין שלא רצה בעלה להשקותה בין שלא רצתה היא ובין שבא לה עד טומאה או הודת או היתה מאלו הנשים שאינן ראויות לשתות או שקנאו לה ב"ד. הואיל ונאסרה על בעלה מכ"מ הרי היא אסורה על זה שנתיחדה עמו לעולם כדרך שהיא אסורה על בעלה. ואם עבר ונשאה מוציאין אותה מתחתיו בגט אפילו היו לה כמה בנים ממנו. מפי השמועה למדו כשם שאסורה לבעל כך אסורה לבועל:
13
[Different rules apply when,] however, a woman was not warned and witnesses came and testified that she entered into privacy with a man, and then they discovered unsavory behavior: e.g., they entered [her room] after [the man in question did] and saw her tying her belt, they found wet spittle on the bed's canopy,32 or the like. If her husband divorces her because of this unsavory behavior,33 she should not marry the man with whom she is suspected [of having relations]; instead, she should be forbidden to him.
If she transgresses and marries [this man] and children are born to them, she need not be divorced.34 If she has not borne [this man] children, he must divorce her.
יג
אבל אם לא קדם קינוי ובאו עליה עדים שנסתרה עם איש זה ובאו ומצאו דבר מכוער כגון שנכנסו אחריו ומצאוה חוגרת חגורה. או מצאו רוק למעלה מן הכילה וכיוצא בזה. אם הוציאה בעלה בדבר מכוער כזה ה"ז לא תנשא לנטען אלא אסורה עליו. ואם עבר ונשאה והיו לה בנים ממנו לא תצא ואם לא היו לה בנים ממנו תצא:
14
When does the above apply? When [the inhabitants of] a city gossiped about the man and woman in question for a day and a half or more, saying: "So and so committed adultery with so and so," and this rumor did not cease. [Moreover, this applies] only when neither [the man nor the woman in question] have enemies who spread this rumor.35
If, however, the rumor was not widespread throughout the city, or the rumor ceased for reasons other than fear [different rules apply]. If she marries [the man in question], she need not be divorced although she has not borne him any children. Even when one witness comes and testifies that she committed adultery with him, she need not be divorced.36
יד
בד"א בשרננו העיר עליה ועל הנטען יום ומחצה או יותר. ואמרו פלוני זינה עם פלונית ולא פסק הקול. והוא שלא היו לה או לו אויבים שמעבירין את הקול. אבל אם לא היתה שם רנה לדבר זה בעיר או שפסק הקול שלא מחמת יראה. אם נשאת לנטען לא תצא אע"פ שאין לה בנים. אפילו בא עד אחד שזינתה עמו לא תצא:
15
If a woman who was divorced by her [first] husband for unsavory behavior marries another man and is later divorced by him, she is forbidden to marry the man because of whom she was divorced by her first husband. If, however, she marries him, he is not compelled to divorce her even though she has not borne him children.37
טו
מי שהוציאה בעלה בעידי דבר מכוער ונשאת לאחר וגירשה הרי זו אסורה להנשא לנטען שיצאתה מתחת בעלה בגללו ואם נשאת לא תצא אע"פ שאין לה בנים:
16
Whenever two witnesses testify that, while she was married to another man, a woman committed adultery38 with the man to whom she is presently married, she must be divorced by her present husband even though she has borne him several children.
In all the instances where we said that a woman must be divorced, she is not entitled to receive [the money due her by virtue of] her ketubah.39
טז
כל אשה שבאו שני עדים והעידו שזינתה עם זה כשהיתה תחת בעלה הראשון הרי זו תצא מזה. ואע"פ שיש לה ממנו כמה בנים וכל מקום שאמרנו תצא תצא בלא כתובה:
FOOTNOTES
1.
Although she claims innocence, she is still afraid of drinking the waters. See Chapter 4, Halachah 3.
2.
As stated in Chapter 1, Halachah 2, from the time the woman enters into privacy with the man in question, her husband is forbidden to enter into relations with her. As such, if they engaged in relations, the bitter water will not show her guilt, as indicated by Halachah 8.
3.
Because it is her husband's actions that prevent her from drinking the waters that can establish her innocence, he must bear the financial responsibility.
4.
The commentaries raise a question based on Hilchot Yibbum 2:20, which states that when a yevamah engages in relations with another man, she does not become forbidden to her yavam. They explain that an exception is made when the yavam issues a warning and forbids the yevamah to enter into privacy with a particular man.
5.
A person who has both male and female sexual organs.
6.
If they violate a warning given by their husbands and enter into privacy with the man in question, they are to be divorced without receiving the money due them by virtue of their ketubah.
7.
When a girl below majority was not consecrated by her father, the consecration is not effective by Scriptural law. Even when she was consecrated by her father, she is not required to drink the bitter water unless she is warned after attaining majority. (See Halachah 4.) Note the Kessef Mishneh, who quotes a different source from that mentioned by the Rambam.
8.
A woman consecrated by a minor is not considered consecrated at all (Hilchot Ishut 4:7).
9.
As stated in Hilchot Ishut 4;11, when an androgynous consecrates a woman, the status of the kiddushin is in doubt.
10.
Who could not see, even when the two did not act in secrecy (Sotah 27a).
11.
The Ra'avad differs with the Rambam's ruling, maintaining that a minor is never forbidden to her husband because of adultery unless he is a priest, basing his opinion on Yevamot 33b, which states: "The seduction of a minor is always considered equivalent to rape."
In his gloss on Hilchot Issurei Bi'ah 3:2, the Maggid Mishneh substantiates the Rambam's ruling, citing Ketubot 9a, which states that the statements of a husband who claims that his wife is not a virgin are accepted and cause her to be forbidden to him. According to the Rambam, this applies even when the girl is a minor. (See also the Kessef Mishneh.)
12.
I.e., an orphan who was married off by someone other than her father. See Hilchot Ishut 4:8; Hilchot Gerushin 11:1.
13.
Since according to Scriptural law, her marriage is not binding, relations with another man are not considered adulterous. Even a priest who may not marry a woman who engaged in a forbidden sexual relationship may remain married to this girl.
14.
Although these women are not required to drink if they enter into privacy with the man in question before the marriage is consummated, after its consummation the warning issued beforehand is effective.
15.
I.e., the husband and the wife entered into a chuppah, effecting the stage of nisu'in. They did not, however, consummate the marriage. Before they did so, the wife entered into privacy with the man in question.
16.
The words "who are permitted to remain married" are fundamental to the understanding of this halachah. All these women and/or their husbands mentioned are bound by different laws with regard to marriage from the Jewish people as a whole. Nevertheless, if they are permitted to their husbands or to their wives, the laws of a sotah apply.
As such, an illegitimate man or woman must be married either to another illegitimate man or woman or to a convert, as stated in Hilchot Issurei Bi'ah, Chapter 15. With regard to an impotent man, the laws regarding whom he is permitted to marry and whom he is forbidden to marry are stated in Hilchot Issurei Bi'ah, Chapter 16.
17.
We do not wait for her to give birth or for her to wean her child. Note Tosafot, Sotah 26a, who differ and maintain that we should wait for a pregnant woman to give birth before requiring her to drink.
18.
For her husband is no longer alive.
19.
For she did not prove her innocence by drinking the waters.
20.
The term is taken from Numbers 5:18.
21.
See Hilchot Ishut 10:1. The Ra'avad differs with the Rambam regarding this point, maintaining that Sotah 24b appears to indicate that the wife of a man who had relations with the woman he consecrated while she was living in her father's house must still drink the bitter water. The Kessef Mishneh justifies the Rambam's ruling.
22.
For by engaging in relations with his wife, the man has transgressed a prohibition, and hence the waters will not test his wife's fidelity.
23.
It is forbidden to marry such women, as stated in Hilchot Gerushin 11:25. Nevertheless, since the prohibition is not inherent to the couple's relationship - as reflected in the fact that after the 24 months of nursing have passed, the couple may marry - but rather a result of the child's presence, it is not considered a sinful relationship. See the gloss of the Kessef Mishneh and the Mishneh LaMelech.
The Rambam's wording here implies that the faithfulness of the sotah should be tested immediately. From his Commentary to the Mishnah (Sotah 4:3), it would appear that the couple are compelled to separate until the 24 months pass. Afterwards, if the husband desires to resume his relationship with his wife, she must drink the bitter water.
24.
Every Jew is commanded to be fruitful and multiply. For this reason, as the Rambam states in Hilchot Ishut 15:7, the husband is obligated to divorce this woman. Therefore, she is not given the opportunity to demonstrate her fidelity by drinking the bitter water.
25.
Significantly, the Rambam's ruling here reflects a change of mind from his ruling in his Commentary on the Mishnah (Sotah 4:3) where he rules that such women may not drink the bitter water even when the husband has fathered children already.
26.
It is not, however, an exclusion preventing a woman who is not capable of bearing children from drinking the waters. See Sotah 25b. See the gloss of the Ra'avad.
27.
I.e., he was married to an aylonit and a woman capable of bearing children. The woman capable of bearing children became pregnant, he divorced her and then issued a warning to the aylonit.
28.
See Halachah 2.
29.
See Chapter 1, Halachot 10-11.
30.
I.e., if her husband divorces her, it is forbidden for her to marry the man concerning whom she was warned.
31.
This principle applies not only with regard to a sotah, but with regard to every adulterous relationship. The passage in the Torah mentions the word v'nitma'ah ("and she became defiled") twice, once in reference to the husband and once in reference to the adulterer. See Hilchot Gerushin 5:4-5. See also Halachah 15.
32.
This indicates that someone was lying face up on the bed and could not turn to either side (Rashi, Yevamot 24a). See Hilchot Ishut 24:15 and notes, where these concepts are discussed in greater detail.
33.
He is not, however, compelled to divorce her. The matter is left to his initiative (Kessef Mishneh; Beit Shmuel 11:6).
34.
Since there is no conclusive evidence that she is forbidden, she is allowed to remain married, so that the reputation of her children will not be sullied.
35.
The Ramah (Even HaEzer 11:1) differs and maintains that if there are both a rumor that continues spreading throughout the city, and witnesses who saw unsavory behavior, the husband is required to divorce his wife if she has not borne him children [Shulchan Aruch (Even HaEzer 11:2)].
36.
If, however, two witnesses testify to adultery, the adulterer is compelled to divorce her, as stated above.
37.
Although the couple are forbidden to marry, since there were no witnesses to the act of adultery, and the second marriage interposed, a more lenient ruling is given than that stated in Halachah 13.
38.
The Chelkat Mechokek 11:10 emphasizes that this law applies only when the woman willingly committed adultery. If she was raped while married to her first husband, she does not become forbidden to him. Moreover, she also does not become forbidden to the rapist, and if she is widowed or divorced, she is permitted to marry him.
39.
For it is her immodest conduct that caused her to be forbidden.
Sotah - Chapter Three
1
What is the process through which a sotah is compelled to drink the bitter water? First the husband comes to the court in his city and tells them: "I warned my wife [not to enter into privacy] with so and so, and she entered into privacy with him. These are the witnesses who will confirm my statements. She claims not to have committed adultery. I desire to have her drink the bitter water to verify this matter."
The court then listens to the testimony of the witnesses. [If it is substantial,] they provide [the husband] with two sages1 to watch over him, lest he engage in relations with her before she drinks the bitter water, for she is prohibited to him until that time,2 and he is sent to Jerusalem. For a sotah is compelled to drink [the bitter water] only by the Supreme Court of 70 elders,3 who [hold session] in the Temple.4
א
כיצד סדר השקאת סוטה. הבעל בא לב"ד שבעירו ואומר להן אשתי זו קנאתי לה עם פלוני ונסתרה עמו ואלו הן עידי והרי היא אומרת שהיא טהורה ואני רוצה להשקותה לבדוק הדבר. וב"ד שומעין דברי העדים ומוסרין לו שני תלמידי חכמים לשמרו שמא יבא עליה קודם שתייה. שהרי נאסרה עליו עד שתשתה. ומשלחין אותו לירושלים שאין משקין את הסוטה אלא בב"ד הגדול של שבעים זקנים במקדש:
2
When they arrive in Jerusalem, the High Court has her sit in its presence while her husband is not present,5 and they alarm her, frighten her and bring upon her great dread so that she will not [desire to] drink [the bitter water.6
They tell her: "My daughter, [we know] that wine has a powerful influence, frivolity has a powerful influence, immaturity has a powerful influence, bad neighbors have a powerful influence.7 Do not cause [God's] great name, which is written in holiness, to be blotted out in the water."
And they tell her: "There are many who preceded you and were swept away [from the world].8 Men of greater and more honorable stature have been overcome by their natural inclination and have faltered." [To emphasize this,] they tell her the story of Judah and Tamar, his daughter-in-law,9 the simple meaning of the episode concerning Reuben and [Bilhah], his father's concubine,10 and the story of Amnon and his sister,11 to make it easier for her to admit [her guilt].12
If she says: "I committed adultery," or "I will not drink [the water],"13 she is to be divorced without receiving [the money due her by virtue of] her ketubah, and the matter is dismissed.
ב
הגיעו לירושלים ב"ד הגדול מושיבין אותה ביניהן ומאיימין עליה שלא בפני בעלה ומפחידין אותה פחד גדול שלא תשתה. ואומרים לה בתי הרבה היין עושה. הרבה שחוק עושה. הרבה ילדות עושה. הרבה שכנים רעים עושים. אל תגרמי לשם הגדול שנכתב בקדושה שימחה על המים ואומרין לה בתי הרבה קדמוך ונשטפו. ואנשים גדולים ויקרים תקף יצרן עליהן ונכשלו. ומגידין לה מעשה יהודה ותמר כלתו. ומעשה ראובן בפלגש אביו על פשטו. ומעשה אמנון ואחותו. כדי להקל עליה עד שתודה. ואם אמרה הן נטמאתי או איני שותה יוצאה בלא כתובה והולכת לה:
3
If she persists in he claim of innocence, she is brought to the eastern gate of the Temple Courtyard, which faces the Holy of Holies.14 She should be taken from place to place [in the Temple Courtyard] and made to walk around it so that she will become tired and her spirits will sap [with the intent that perhaps] she will admit [her guilt].
ג
עמדה בדבורה שהיא טהורה. מביאין אותה לשער מזרחי של עזרה שהוא כנגד קדש הקדשים. ומעלין אותה ממקום למקום ומקיפין בה כדי לייגעה עד שתקצר נפשה אולי תודה:
4
If she persists in her claim, she is brought outside the eastern gate and made to stand there. If she usually dresses in white, she should dress in black. If black garments make her look attractive, she should dress in clothes that do not make her attractive. All silver and gold jewelry should be removed from her.
ד
אם עמדה בדבורה מביאין אותה כנגד שער המזרח מבחוץ ומעמידין אותה שם. היתה מתכסה בלבנים מתכסה בשחורין. ואם היו השחורין נאין לה מתכסה בבגדים שאין לה בהן נוי. ומסירין כל חלי כסף וזהב שעליה:
5
Many women are gathered [to see] her, for all the women present [on the Temple Mount] are obligated to observe her, [as implied by Ezekiel 23:48]: "So that all women will be taught not to follow their lewdness." Any man who wants to observe her may do so.15
She stands among [the women] without a cloak or a veil, wearing only her clothes and a cap, as a woman dresses within her home.16
ה
ומקבצין עליה קבוץ גדול של נשים שכל הנשים הנמצאות שם חייבות לראותה שנאמר ונוסרו כל הנשים ולא תעשינה כזמתכנה. וכל איש שיחפוץ לבא לראותה יבא ויראה. והיא עומדת ביניהן בלא רדיד ובלא מטפחת אלא בבגדיה וכיפה שעל ראשה כמו שהאשה בתוך ביתה:
6
Neither her servants nor her maidservants are allowed to be there, because [when] she recognizes them, her spirits will be fortified.17
ו
ואין מניחין שם לא עבדיה ולא שפחותיה מפני שהיא מכרת אותן ודעתה מתיישבת בהן:
7
Afterwards, the priest administers an oath to her in a language that she understands.18 He tells her in her language that [she is being subjected to this test] because of the warning that her husband gave her, [which she violated by] entering into privacy [with the man in question].
He repeats for her in a language that she understands [the Biblical passage, Numbers 5:19-23]: "If a man has not lain with you, and you have not committed adultery, so as to be defiled to your husband, you shall be unharmed by this curse-bearing bitter water. But if you have committed adultery and you have become defiled, because a man other than your husband has lain with you... God will make you into a curse and into an oath among your people, causing your thigh to rupture and your belly to swell. This curse-bearing water will enter your body, causing your belly to swell and your thigh to rupture." [This serves as an oath]. She responds: "Amen, Amen,"19 in a language she understands.
He tells her that her belly will be affected first and afterwards, her thigh so as not to tarnish the reputation of the water.20
ז
ואחר כך משביעה הכהן בלשון שהיא מכרת ומודיעה בלשונה שלא גרם לה אלא קינוי וסתירה שקנא לה בעלה ונסתרה. ואומר לה בלשון שמכרת אם לא שכב איש אותך ואם לא שטית טומאה תחת אישך הנקי ממי המרים המאררים האלה ואת כי שטית טומאה תחת אישך וכי נטמאת ויתן איש בך את שכבתו מבלעדי אישך יתן י"י אותך לאלה ולשבועה בתוך עמך בתת י"י את ירכך נופלת ואת בטנך צבה ובאו המים המאררים האלה במעיך לצבות בטן ולנפיל ירך והיא אומרת אמן אמן בלשון שמכרת. ומודיעה שהבטן היא תלקה תחלה והירך בסוף כדי שלא להוציא לעז על המים:
8
Afterwards, a scroll of parchment from a kosher animal, like the parchment used for a Torah scroll,21 is brought. On it is written, word for word, letter for letter,22 the entire passage that [the priest] administered to the woman as an oath.
[The passage must be] written in Biblical Hebrew, with ink that does not contain kankantum,23 for the sake of the woman, as a get must be written with that intent.24 God's name should be written in the proper manner.25 The words "Amen, Amen" should not be written.
ח
ואח"כ מביא מגילה של עור טהור כמו ספר תורה וכותב עליה בלשון הקדש בדיו שאין בו קנקנתום לשמה של אשה כמו הגט. וכותב כל הדברים שהשביע אותה בהם אות באות מלה במלה וכותב את השם ככתבו ואינו כותב אמן אמן:
9
Afterwards, an earthenware vessel26 that was never used for any task previously27 and that does not look aged is brought. If one takes an aged vessel and returns it to a kiln so that it looks new, it is acceptable.
A half a log28 of water from the basin [from which the priests wash]29 is placed in it. There was a measuring vessel of that size in the Temple. Afterwards, the water is taken into the Sanctuary.
ט
ואח"כ מביא כלי חרש שלא נעשה בו מלאכה מעולם ולא יראה ככלי בלה מאורך הזמן. ואם החזירו לכבשן עד שנתחדש כשר. ונותן לתוכו מים חצי לוג מן הכיור ובחצי לוג שהיה במקדש היה מודדו. ונכנס בו להיכל:
10
[In the Sanctuary,] there was a place, one cubit by one cubit, at the right as one entered, [covered by] a marble tile with a ring affixed to it.30 [The priest] would lift the tile and take "from the dust... on the earth of the Tabernacle" [Numbers 5:17] and place it in the water, so that it could be seen [floating] on the water.
Into this mixture is also placed a bitter substance, wormwood or the like, as implied by [ibid.:18], which refers to "the bitter water."
He [then] dissolves [the writing of] the scroll in [the water], doing this for the sake of [the woman being tested]. He must dissolve [the writing] carefully, so that no trace of it remains on the scroll.
י
ומקום היה שם אמה על אמה לימין הנכנס ובו טבלא של שיש וטבעת קבועה בה. מגביה הטבלא ולוקח עפר מקרקע המשכן. ונותנו על גבי המים כדי שיראה על פני המים. ונותן לתוכן דבר מר כגון לענה וכיוצא בה שנאמר מי המרים. ומוחק לתוכן המגילה לשמה וימחוק יפה יפה עד שלא ישאר במגילה רושם הניכר כלל:
11
Afterwards,31 one of the priests [serving] in the Temple courtyard would approach her.32 He would take hold of her clothes from the front and rip them until he revealed her heart. Similarly, he would reveal her hair,33 undoing the plaits of her hair, to make her look unattractive.
He would then bring an Egyptian rope34 to allude to the conduct of the Egyptians35 - which she emulated - and tie it above her breasts so that her clothes would not fall, for they were torn, and she be left standing naked. If an Egyptian [rope] is not available, he should bring any rope.
יא
ואח"כ כהן אחד בא אליה מכהני העזרה ואוחז בבגדיה מכנגד פניה וקורע עד שהוא מגלה את לבה. ומגלה שערה וסותר מחלפות ראשה כדי לנוולה. ומביא חבל מצרי כדי להזכירה מעשה מצרים שעשתה ואם לא מצאו מצרי מביא חבל מ"מ וקושרו למעלה מדדיה כדי שלא יפלו הבגדים ונמצאת ערומה שהרי נקרעו:
12
Afterwards, he would bring an isaron36 of barley37 meal purchased by the husband and place it in an Egyptian basket.38
The rope and the basket should be purchased from the funds remaining in the Temple treasury.39 [The basket with the meal] should be placed in her hand to weary her.40
יב
ואח"כ מביא עשרון קמח שעורים משל בעל. ונותנו בכפיפה מצרית והחבל והכפיפה באין משירי הלשכה. ונותנו לידיה כדי ליגעה:
13
Afterwards, the meal offering is taken from the basket and placed in a sacred vessel.41 Neither oil nor frankincense should be placed upon it.42 If [these substances] are placed upon it, [the priest] should be lashed for [placing] both the oil and the frankincense individually,43 as [implied by Numbers 5:15]: "He shall not pour oil on it, nor place frankincense on it."
יג
ואח"כ לוקח המנחה מן הכפיפה ונותנה לכלי שרת ואינו נותן עליה שמן ולא לבונה. ואם נתן לוקה על השמן בפני עצמו ועל הלבונה בפני עצמה. שנאמר לא יצוק עליה שמן ולא יתן עליה לבונה:
14
Throughout the time the priest uncovers the woman's hair and places the isaron [of meal] on her hand, the priest should hold the vessel containing the water in his hand and show it to the woman,44 as [implied by Numbers 5:18]: "The bitter, curse-bearing waters shall be in the hand of the priest."
יד
ובכל זמן שפורע ראשה ונותן העשרון על ידיה יהיו המים בכלי ביד הכהן ויראה אותה את המים שנאמר וביד הכהן יהיו מי המרים המאררים:
15
Afterwards, he gives her [the water] to drink. After she drinks, he takes the sacred vessel containing the meal offering and places it on her hand. The priest then places his hand below her [hand] and waves the offering45 in [the portion of the Temple courtyard to] the east [of the altar], as is done with all other meal offerings.46
He should bring it to [each of the four compass directions] and up and down.47 Afterwards, he brings the meal offering to the horn at the southwestern corner of the altar, as is done with other meal offerings brought by private individuals.48
He should take a fistful of the meal and offer it on the fire. The remainder [of the meal] should be eaten by the priests.49
טו
ואח"כ משקה אותה ואחר שתשתה לוקח כלי שרת שבו המנחה ונותנו על ידיה. וכהן מניח ידו תחתיה ומניפה במזרח כשאר כל התנופות. מוליך ומביא מעלה ומוריד. ואחר כך מגיש המנחה לקרן דרומית מערבית של מזבח כשאר מנחות של יחיד וקומץ ומקטיר הקומץ והשאר נאכל לכהנים:
16
If the woman is guiltless, she may depart; she is permitted to her husband. If she committed adultery, her face will immediately turn pale yellow, her eyes will bulge forth, and her veins will surface.
Everyone immediately shouts, "Take her out [of the Women's Courtyard]! Take her out!" so that she does not have a menstrual emission [there],50 for women who are in a menstrual state make the Women's Courtyard impure.51
They take her out of the Women's Courtyard, where she was standing. Her belly swells first and then her thigh ruptures and she dies.
טז
אם טהורה היא יוצאת והולכת לה והרי היא מותרת לבעלה ואם טמאה היא מיד פניה מוריקות ועיניה בולטות והיא מתמלאת גידין גידין והן אומרין הוציאוה (הוציאוה) כדי שלא תפרוש נדה והנדות מטמאות עזרת נשים והן מוציאין אותה מעזרת נשים שהיא עומדת בה. ובטנה צבה בתחלה ואח"כ תפול ירכה ותמות:
17
When she dies, the adulterer because of whom she was compelled to drink will also die, wherever he is located. The same phenomena, the swelling of the belly and the rupture of the thigh, will also occur to him.
All the above applies provided her husband never engaged in forbidden sexual relations in his life. If, however, her husband ever engaged in forbidden relations, the [bitter] waters do not check [the fidelity of] his wife.
יז
באותה שעה שתמות היא. ימות הנואף שהשקה על ידו בכל מקום שהוא ויארעו לו מאורעות שאירעו לה לצבות בטן ולנפיל ירך. וכל זה אם לא בא בעלה ביאה אסורה מעולם. אבל אם בעל בעילה של איסור אין המים בודקין את אשתו כמו שבארנו:
18
If [a husband] transgressed and compelled his wife to drink [the bitter water], although he previously entered into a forbidden relationship, he adds further transgression to his sin. For he causes God's name [which is not] pronounced to be blotted out on the waters for no reason and defames the reputation of the waters [used to test] a sotah. For his wife will tell others that she committed adultery and that the [bitter] waters did not harm her, without knowing that it was her husband's deeds that prevented the waters from checking her [fidelity].
יח
ואם עבר והשקה את אשתו ה"ז מוסיף על חטאתו פשע שגרם לשם המפורש שימחה במים לבטלה ומוציא לעז על מי סוטה שאשתו אומרת לאחרות שזינתה ולא בדקו בה המים והיא לא תדע שמעשי הבעל גרמו שלא בדקו בה:
19
Therefore, when the number of people who openly committed adultery increased in the Second Temple era, the Sanhedrin52 nullified the use of the bitter water, relying on the verse in the [prophetic] tradition, [Hoshea 4:14]: "I will not punish your daughters when they commit harlotry."
יט
לפיכך משרבו המנאפים בגלוי בבית שני בטלו הסנהדרין את מי המרים וסמכו על הכתוב בקבלה לא אפקוד על בנותיכם כי תזנינה וגו':
20
When a sotah has merit because of Torah study53 - although she herself is not obligated to study the Torah54 - her merit prolongs [her life] and she does not die immediately. Instead, she continues to be weakened,55 and suffers severe illness until she dies after a year, two years or three years, according to her merit. [When she dies,] she dies with a swollen belly and ruptured limbs.
כ
סוטה שיש לה זכות ת"ת אע"פ שאינה מצווה על ת"ת ה"ז תולה לה ואינה מתה לשעתה אלא נימוקת והולכת וחלאים כבדים באין עליה עד שתמות אחר שנה או ב' או ג' לפי זכותה. והיא מתה בצביית בטן ובנפילת איברין:
21
When a sotah drinks the bitter water and does not die immediately, she is permitted to her husband, even if he is a priest.56 Even if illness begins to set in and her limbs become afflicted, as long as her belly does not swell or her thigh rupture, she is permitted.57
When, however, her belly begins to expand and her thigh begins to rupture, she is forbidden.58
כא
סוטה ששתת מי המרים ולא מתה מיד הרי היא מותרת לבעלה ואפילו היה כהן ואע"פ שהתחילו החלאים לבוא עליה וחלו שאר איבריה הואיל ולא צבתה בטנה ולא התחיל ירכה לנפול הרי זו מותרת. אבל משהתחיל בטנה לצבות וירכה לנפול ה"ז אסורה ודאית:
22
When a sotah who was innocent drinks [the bitter water], she becomes stronger and her face glows. If she was afflicted by sickness [that prevented her from conceiving],59 it will disappear; she will conceive and give birth to a male. If she previously had difficulty giving birth, she will give birth speedily. If she would give birth to girls, she will give birth to males.
כב
סוטה ששתת והיתה טהורה ה"ז מתחזקת ופניה מזהירות ואם היה בה חולי יסור ותתעבר ותלד זכר ואם היה דרכה לילד בקושי תלד במהרה. היה דרכה לילד נקבות תלד זכרים:
23
If witnesses who say that she committed adultery come after she drinks the bitter water, she should be divorced without receiving [the money due her by virtue of] her ketubah, and she is forbidden to her husband.
This applies even when none [of the negative consequences] mentioned above occur to her. For the [bitter] waters will check only [the fidelity of a woman] concerning whom there are no witnesses who will testify to her sexual misconduct.60 Moreover, it is possible that her husband is not guiltless, and it is because of him that the waters did not check his wife.61
If, however, one witness comes and testifies that a woman committed adultery, she is not forbidden [to] her husband and can remain married to him. For she drank [the bitter water].62
כג
באו עידי טומאה אחר ששתתה הרי זו תצא בלא כתובה ואסורה לבעלה ואפילו לא אירע לה דבר מדברים אלו מפני שאין המים בודקין אלא מי שאין לה עדים שמודיעין זנותה. ועוד שמא בעלה אינו מנוקה מעון לפיכך לא בדקו המים את אשתו. אבל אם בא עד אחד והעיד שהיתה טמאה אינה אסורה ותשב תחת בעלה שהרי שתתה:
24
When a woman was compelled to engage in adulterous relationships or did so unintentionally,63 or lay naked in the embrace of the man regarding whom she was warned, but did not engage in vaginal relations,64 [her fidelity] will not be checked by the [bitter] waters, as [implied by the following verses]. [Numbers 5:13 states:] "And she was not taken against her will," thus excluding a woman who was raped. [Ibid.:27 states:] "And she was unfaithful to her husband," excluding a woman who acted unintentionally." And [ibid.:13 states]: "And a man laid with her, [imparting] his seed," excluding an embrace without intercourse.
כד
אשה שזינתה באונס או בשגגה או שבא עליה זה שקנא לה עמו דרך איברים אין המים בודקין אותה שנאמר והיא לא נתפשה פרט לאנוסה שהרי נתפשה בחזקה. ותמעול מעל באישה פרט לשוגגת. ושכב איש אותה שכבת זרע פרט לבא עליה דרך איברין:
FOOTNOTES
1.
For they know that she is forbidden to him and will warn him against engaging in relations with her (Rambam's Commentary on the Mishnah, Sotah 1:3).
2.
And if he engages in relations with her, the bitter water will not test her fidelity, as reflected by Chapter 2, Halachah 5.
3.
This refers to the Sanhedrin, the highest Jewish court. The obligation for a case involving a sotah to be tried before this body is derived from an association between this case and a rebellious elder (Sotah 7b).
4.
More precisely, the Sanhedrin would hold session in the Chamber of Hewn Stone, which was located half within the Temple Courtyard and half outside the Temple Courtyard.
Note the responsum of the Chida, Chayim Sha'al, (Volume II, section 4), which states that the High Court can try a sotah even when it does not hold session in the Temple Courtyard. Rather, according to his interpretation, the words "in the Temple" refer to the process of testing a sotah. Every aspect of the test is carried out in the Temple.
5.
Some commentaries explain that if her husband is present, she will be motivated to uphold her previous statements and will not admit her guilt. Others explain that if her husband is present, she might be embarrassed to admit that she committed adultery.
6.
And thus cause God's name to be blotted out.
7.
I.e., a candid admission of guilt is nothing to be ashamed of, because we understand the extenuating circumstances.
8.
I.e., you are not the first woman to have committed adultery. Many women have done so and they have been swept away from the world in punishment via the medium of the bitter water. Why follow in the same pattern? Admit your guilt.
9.
Genesis, Chapter 38. The Bible relates how Tamar dressed up like a prostitute and seduced Judah. The story is significant not only because it shows how a person can be lured into sexual misconduct, but it also relates how Judah was not embarrassed to admit his guilt publicly.
10.
Genesis 35:22 states that Reuben had relations with Bilhah, his father's concubine. According to Shabbat 55b, the verse is not meant to be interpreted literally, for actually he did not commit a sin of this nature. Nevertheless, to encourage the woman to admit her guilt, she is told the simple meaning of the narrative.
11.
II Samuel, Chapter 13, describes how Amnon, King David's firstborn, raped his half-sister Tamar.
12.
I.e., hearing the example of these distinguished individuals' conduct will motivate her to admit her own shortcomings.
13.
Although she does not admit her guilt explicitly, this statement is equivalent to an admission of guilt.
14.
This gate is referred to as the Gate of Nicanor.
15.
The presence of the onlookers serves two purposes: It embarrasses the woman being tested, and it spurs the onlookers themselves to higher moral practice.
16.
See Hilchot Ishut 13:11 and 24:12, which describe these garments.
17.
Seeing familiar faces will encourage her to persist in her position, rather than admit her guilt.
18.
Although the process that follows is a ritual, it is necessary that the woman understand the oath and her response to it, for the oath to be binding upon her. Therefore, there is no necessity for it to be administered in Biblical Hebrew; any language that the woman understands is sufficient.
19.
As the above passage concludes. Repeating Amen after an oath is equivalent to taking that oath oneself (Hilchot Sh'vuot 2:1).
20.
Since the passage mentions both orders, the priest mentions that the order of retribution will be from the belly to the thigh, lest people say that the waters did not bring about the curse in the manner in which the Torah said they would (Sotah 9b).
21.
See Hilchot Tefillin 1:10. See Chapter 4, Halachah 8, which mentions several factors in which an equivalence is made between the scroll used for a sotah and a Torah scroll. As stated in that halachah, the equivalence is based on Numbers 5:23, which refers to the scroll used for a sotah as a sefer, the same term used for a Torah scroll.
The Jerusalem Talmud (Sotah 2:4) states that the parchment must be made from the hide of a kosher animal, lest the woman refuse to drink and the passage be required to be entombed. It would not be fitting for God's name to remain on parchment from a non-kosher animal.
22.
Originally, the passage would be copied from a Torah scroll. In the Second Temple era, Queen Heleni had fashioned a golden tablet with the words of this passage written on it (Yoma 37a).
23.
In his Commentary on the Mishnah, Gittin 2:3, the Rambam defines this term with an Arabic word explained by Rav Kapach as referring to a green powder that when mixed with gallnut juice produces a black substance. Ink made with this substance cannot be rubbed out. See Chapter 4, Halachah 9.
24.
See Hilchot Gerushin, Chapter 3.
25.
The Zohar, Volume III, page 124b, interprets this as meaning that chronologically the first letter of God's name must be written first; the second, second; etc. Perhaps this is the Rambam's intent as well.
Alternatively, it is possible to explain that God's name is written with the letters י-ה-ו-ה, and not in another form.
26.
Sotah 9a states: She prepared wine for the adulterer in attractive goblets. As a consequence, the priest shall make her drink bitter water from a clay cup.
27.
Sotah 15b establishes an equivalence between the vessel that contains the water used for a sotah and the vessel that contains the water used to purify a person afflicted with tzara'at, a Biblical ailment somewhat like leprosy. And that vessel cannot have been used for any task previously (Hilchot Tum'at Tzara'at 11:1).
28.
172.8 cubic centimeters according to Shiurei Torah, 298.5 cubic centimeters according to Chazon Ish.
29.
Numbers 5:17 states that "holy water must be taken." The Sifre interprets this as referring to "water that has been consecrated in a utensil, the water of the basin."
30.
The ring enables the tile to be lifted easily.
31.
Note the Kessef Mishneh, who questions the Rambam's source for the fact that the writing of the scroll would be dissolved before the woman's clothes were torn open.
32.
The Tosefta (Sotah 1:5) states that the priest would be chosen by a lottery. Chasdei David explains that a priest would be selected in this manner so that no one would think that one desired the task in order to view the woman's nakedness.
33.
This is cited by the Rabbis as proof that a Jewish woman's hair must always be covered. Otherwise, she is considered immodest. See Hilchot Ishut 24:11-12.
34.
I.e., a rope made of palm bast.
35.
As implied by Leviticus 18:3, the Egyptians were known for their immodest behavior. Thus, the imagery evoked by the rope also served to chastise the woman for her conduct (Jerusalem Talmud, Sotah 1:6).
36.
An isaron is considered the size of 43.2 eggs. According to modern measure, the size of an egg is considered to be 57.6 cubic centimeters according to Shiurei Torah and 99.5 cubic centimeters according to the Chazon Ish.
37.
Sotah 15b notes that, in contrast to wheat, which is used as food for humans, barley is employed primarily as animal fodder. Since the woman acted like an animal, betraying her fidelity to her husband, the sacrifice she brings consists of grains used for beasts.
38.
I.e., a wicker basket made of palm leaves. The allusion to Egypt is intended to convey the same symbolism as above.
39.
See Hilchot Shekalim 2:4, which explains that this term refers to money collected from the half-shekalim donated by the entire Jewish people, which remains after the purchase of communal sacrifices. As stated in Hilchot Shekalim 4:8, these funds were used for various communal purposes.
40.
This is intended to motivate her to admit her guilt. Until the meal offering is sacrificed, she may admit her guilt and thus free herself of the obligation to drink the bitter water and suffer the severe penalty involved (Sotah 14a).
41.
As befits a sacrificial offering.
42.
Note the commentary of Rashi on Numbers 5:15, which explains the rationale for these prohibitions. Adding frankincense and oil adorns the sacrifices, making them more attractive. More specifically, there are allegorical connotations to the above. Oil is a metaphor for light, and this woman acted in darkness. Frankincense is used as an allusion to the Matriarchs, who were the epitome of modesty, and this woman departed from their ways.
43.
I.e., each one is considered as a separate negative commandment. See Sefer HaMitzvot (negative commandment 104-105) and Sefer HaChinuch (mitzvot 366-367).
44.
To frighten her and to encourage her to confess (Bemidbar Rabbah 9:33).
45.
The meal offering had to be waved by both the woman bringing it and the priest. The Jerusalem Talmud (Sotah 3:1) states that "the evil inclination does not operate at that time," and hence there is no danger that the physical contact will stir the priest to sexual desire.
46.
See Hilchot Ma'aseh HaKorbanot 9:6-7.
47.
Sukkah 37b interprets this as acknowledgement of God's dominion over the entire universe. Menachot 62a explains that this is a measure to check undesirable winds.
48.
See Hilchot Ma'aseh HaKorbanot 13:12, which describes the offering of meal offerings brought by private individuals.
49.
See Hilchot Ma'aseh HaKorbanot 12:9, which describes the consumption of the meal offerings.
50.
Sotah 20b states that the terror of death might provoke menstruation.
51.
The Rambam's wording, based on that of the Mishnah (Sotah 3:3), requires some clarification. The intent appears to be, not that the Women's Courtyard becomes impure, but that the woman becomes impure, and in that state she is forbidden to be in the Women's Courtyard. See Hilchot Bi'at HaMikdash 3:3.
52.
Sotah 47a states that this took place in the time of Rabban Yochanan ben Zakkai, shortly before the destruction of the Second Temple.
53.
Sotah 21a says that this refers to the woman's efforts in assisting her husband and her sons in their studies.
54.
See Hilchot Talmud Torah 1:1,13.
55.
Our translation is based on the Rambam's Commentary on the Mishnah (Sotah 3:3). Others render the term as "she deteriorates."
56.
Who is forbidden to engage in relations with a woman who took part in forbidden sexual relations.
57.
The Mishneh LaMelech (in the gloss on Halachah 24) explains that in this halachah, the Rambam's intent is that one might think that the fact that she becomes afflicted by sickness indicates that she was raped - i.e., the bitter water had an effect, but because she did not willfully engage in the transgression, she did not die. To negate this hypothesis, the Rambam states that even a priest is allowed to continue married life with such a woman.
58.
For this is a sign of adulterous relationships.
59.
The bracketed additions are based on the commentary of the Meiri.
60.
When there are witnesses, there is no need for the miraculous activity of the water. For ultimately the witnesses will testify in court and cause the woman to be forbidden to her husband (Rambam's Commentary on the Mishnah, Sotah 1:1).
61.
See Halachah 17.
62.
I.e., had the witness testified before she drank the bitter water, she would not have been allowed to drink them, as stated in Chapter 1, Halachah 14. Nevertheless, once she drank the waters, the testimony of one witness is not sufficient to cause her to be considered guilty.
63.
See Hilchot Ishut 24:20.
64.
See the Rambam's Commentary on the Mishnah (Yevamot 6:1) for a more specific definition of the Hebrew term derech evarim.
Hayom Yom:
• English Text | Video Class
Thursday, Tevet 3, 5778 · 21 December 2017
"Today's Day"
Friday, Tevet 3, Eighth Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Shishi with Rashi.
Tehillim: 18-22.
Tanya: Hence it has been said (p. 17)...chesed and water (p. 17).
(The notation for this day is a textual emendation of Torah Or, relevant only in Hebrew. Translator)
Daily Thought:
Infinite Light
A strong light is hostile to the eyes. An intense light will burn and destroy. An immense body of light will vaporize anything, turning molecules to atoms, atoms to particles, particles to energy.
An infinite light, however, knows no bounds. It can go anywhere and enter any place. Nothing can say to infinity, “I cannot bear you! You are too powerful for me!”—for, if so, that would be a limitation on the infinite.
That is the name the Kabbalists call G‑d—the Infinite Light. No place is too small, no moment too insignificant, for the Infinite Light to belong.
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