What verses are written on the scroll that will get erased in the water? There are three different opinions. What is the root of their debate? A number of drashot are brought regarding the relationship between husband and wife, and the rewards given to the descendants of Avraham, which include, among other things, the sotah procedure. The text needs to be written on parchment and with ink that can be erased. There are six rules regarding the writing of the sotah parchment – it must be written during the day, in the correct order, after the woman answer amen to the oath of the kohen, on a lined parchment, on one piece and needs to be erased once it is all written.
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
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This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Sotah 17
מַתְנִי׳ בָּא לוֹ לִכְתּוֹב אֶת הַמְּגִילָּה, מֵאֵיזֶה מָקוֹם הוּא כּוֹתֵב?
MISHNA: When the priest comes to write the scroll of the sota that is to be placed in the water, from what place in the Torah passage concerning the sota (Numbers 5:11–31) does he write?
מִ״וְאִם לֹא שָׁכַב אִישׁ וְגוֹ׳ וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ״,
He starts from the verse: “If no man has lain with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20).
וְאֵינוֹ כּוֹתֵב ״וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה״. וְכוֹתֵב: ״יִתֵּן ה׳ אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ״. וְאֵינוֹ כּוֹתֵב ״וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן״.
And then he does not write the beginning of the following verse, which states: “Then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), but he does write the oath recorded in the continuation of the verse: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away” (Numbers 5:21–22); but he does not write the conclusion of the verse: “And the woman shall say: Amen, amen” (Numbers 5:22).
רַבִּי יוֹסֵי אוֹמֵר: לֹא הָיָה מַפְסִיק.
Rabbi Yosei says: He does not interrupt the verses but rather writes the entire passage without any omissions.
רַבִּי יְהוּדָה אוֹמֵר: כׇּל עַצְמוֹ אֵינוֹ כּוֹתֵב אֶלָּא ״יִתֵּן ה׳ אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ׳ וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ׳״. וְאֵינוֹ כּוֹתֵב ״וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן״.
Rabbi Yehuda says: He writes nothing other than curses recorded in the final verses cited above: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away.” And he does not write the conclusion of the verse: “And the woman shall say: Amen, amen.”
גְּמָ׳ בְּמַאי קָא מִיפַּלְגִי? בְּהַאי קְרָא קָמִיפַּלְגִי: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר״.
GEMARA: With regard to what issue do the Sages in the mishna disagree? What is the source of their disagreement? They disagree concerning the proper interpretation of the verse: “And the priest shall write these [ha’eleh] curses [et ha’alot] in a scroll” (Numbers 5:23).
רַבִּי מֵאִיר סָבַר: ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְרַבּוֹת קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת אָמֵן.
Rabbi Meir, the first tanna of the mishna, reasons: The word “alot,” curses, is referring to actual curses. The prefix ha, meaning: The, in the word “ha’alot” serves to include curses that come on account of the blessings, i.e., the curses that are inferred from the phrase: “You shall be free from this water of bitterness that causes the curse” (5:19). The word “eleh,” meaning these, is a limiting term that serves to exclude the long list of curses that are recorded in Mishne Torah, the book of Deuteronomy (chapter 28). Although these curses are also referred to as “alot,” the priest does not write them. The addition of the definite article in the word “ha’eleh” serves to exclude the commands recorded in the sota passage and the acceptances by the word “amen” recorded there as well. The priest need not write these sections of the passage.
וְרַבִּי יוֹסֵי: כּוּלְּהוּ כִּדְקָאָמְרַתְּ, ״אֶת״ — לְרַבּוֹת צַוּוֹאוֹת וְקַבָּלוֹת.
And Rabbi Yosei interprets it: It would all be as you, Rabbi Meir, said; however, the additional word “et” in the verse amplifies its scope. It serves to include both commands and acceptances, as they must be written in the scroll as well.
וְרַבִּי מֵאִיר — אֶתִּים לָא דָּרֵישׁ.
And why does Rabbi Meir disagree? As a rule, he does not interpret the additional word et as amplifying a verse’s scope.
וְרַבִּי יְהוּדָה — כּוּלְּהוּ בְּמִיעוּטֵי דָּרֵישׁ לְהוּ. ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְמַעוֹטֵי קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת.
And as for Rabbi Yehuda, he interprets all of the terms in the verse as exclusionary: The word “alot” is referring specifically to the actual curses recorded in the verses. The definite article in the word “ha’alot” serves to exclude curses that come on account of blessings. The word “eleh” serves to exclude the curses recorded in the Mishne Torah. And the definite article in the word “ha’eleh” serves to exclude the commands and acceptances recorded in the verses.
וְרַבִּי מֵאִיר, מַאי שְׁנָא הַאי הֵי דִּמְרַבֵּי בֵּיהּ, וּמַאי שְׁנָא הַאי הֵי דְּמַעֵיט בֵּיהּ?
The Gemara asks: But according to Rabbi Meir, what is different about this letter heh at the beginning of the word “ha’alot” such that it amplifies the halakha to include curses that come on account of the blessings, and what is different about that letter heh in the word “ha’eleh” such that it excludes the commands and acceptances by the word “amen”? Why should one amplify while the other excludes?
הֵי דְּגַבֵּי(ה ד)רִיבּוּיָא — רִיבּוּיָא (הִיא), הֵי דְּגַבֵּי(ה ד)מִיעוּטָא — מִיעוּטָא.
The Gemara answers: The letter heh when written near an amplifier is an amplifier. The word “alot” itself amplifies the halakha, and the definite article extends that amplification; and a heh when written near a restrictor is a restrictor. The word “eleh” itself restricts the halakha, and the definite article before it extends that restriction.
וְהָא לֵית לֵיהּ לְרַבִּי מֵאִיר מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן?
The Gemara asks: But Rabbi Meir does not accept the principle that from a negative statement you can infer a positive statement. What is to be gained by writing the blessings if one cannot infer the curses from them?
אָמַר רַבִּי תַּנְחוּם: ״הִנָּקִי״ כְּתִיב.
Rabbi Tanḥum says: It is written: “If no man has lain with you…you shall be free [hinnaki]” (Numbers 5:19). The word “hinnaki” should be interpreted as if it were in fact ḥinnaki, meaning: You shall choke. When read with the beginning of the next verse, it then forms the sentence: You shall choke… if you have gone astray while under your husband. Therefore, Rabbi Meir understands the blessings themselves to have a dimension of a curse.
דָּרֵישׁ רַבִּי עֲקִיבָא: אִישׁ וְאִשָּׁה זָכוּ — שְׁכִינָה בֵּינֵיהֶן. לֹא זָכוּ — אֵשׁ אוֹכַלְתָּן.
§ Rabbi Akiva taught: If a man [ish] and woman [isha] merit reward through a faithful marriage, the Divine Presence rests between them. The words ish and isha are almost identical; the difference between them is the middle letter yod in ish, and the final letter heh in isha. These two letters can be joined to form the name of God spelled yod, heh. But if due to licentiousness they do not merit reward, the Divine Presence departs, leaving in each word only the letters alef and shin, which spell esh, fire. Therefore, fire consumes them.
אָמַר רָבָא: וּדְאִשָּׁה עֲדִיפָא מִדְּאִישׁ, מַאי טַעְמָא — הַאי מְצָרֵף, וְהַאי לָא מְצָרֵף.
Rava said: And the fire that consumes the woman is stronger and more immediate than that which consumes the man. What is the reason for this? The letters alef and shin in the word isha are adjacent, joined together, but in the word ish they are not joined, as the letter yod is written between them.
אָמַר רָבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עָפָר לְסוֹטָה? זָכְתָה — יוֹצֵא מִמֶּנָּה בֵּן כְּאַבְרָהָם אָבִינוּ, דִּכְתִיב בֵּיהּ ״עָפָר וָאֵפֶר״, לֹא זָכְתָה — תַּחְזוֹר לַעֲפָרָהּ.
Additionally, Rava says: For what reason did the Torah say: Bring dust for the sota? It is because if she merits to be proven faithful after drinking the water of the sota, a child like our Patriarch Abraham will emerge from her, as it is written with regard to Abraham that he said: “I am but dust and ashes” (Genesis 18:27). But if she does not merit to be proven faithful after drinking the water of the sota, she shall die and return to her dust, the soil from which mankind was formed.
דְּרֵישׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״וְאָנֹכִי עָפָר וָאֵפֶר״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת, אֵפֶר פָּרָה וַעֲפַר סוֹטָה.
And Rava further taught: As reward for that which our Patriarch Abraham said: “And I am but dust and ashes” (Genesis 18:27), his children merited two mitzvot: The ashes of the red heifer (see Numbers, chapter 19) and the dust of the sota.
וְהָאִיכָּא נָמֵי עֲפַר כִּיסּוּי הַדָּם!
The Gemara asks: But there is also another mitzva involving dust: The dust used for covering the blood of a slaughtered undomesticated animal or fowl (see Leviticus 17:13).
הָתָם הֶכְשֵׁר מִצְוָה אִיכָּא, הֲנָאָה לֵיכָּא.
The Gemara answers: There, the dust does serve as an accessory to the mitzva of covering the blood, but there is no benefit imparted by it. It occurs after the animal has been slaughtered and does not itself render the meat fit for consumption.
דָּרֵשׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת: חוּט שֶׁל תְּכֵלֶת וּרְצוּעָה שֶׁל תְּפִלִּין.
Rava further taught: As reward for that which our Patriarch Abraham said to the king of Sodom: “That I will not take a thread nor a shoe strap nor anything that is yours” (Genesis 14:23), distancing himself from anything not rightfully his, his children merited two mitzvot: The thread of sky-blue wool worn on ritual fringes and the strap of phylacteries.
בִּשְׁלָמָא רְצוּעָה שֶׁל תְּפִלִּין, דִּכְתִיב: ״וְרָאוּ כׇּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ״, וְתַנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ.
The Gemara asks: Granted, the strap of the phylacteries impart benefit, as it is written: “And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10). And it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written. Phylacteries therefore impart the splendor and grandeur of God and are a fit reward.
אֶלָּא חוּט שֶׁל תְּכֵלֶת, מַאי הִיא? דְּתַנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מָה נִשְׁתַּנָּה תְּכֵלֶת מִכׇּל מִינֵי צִבְעוֹנִין?
But what is the benefit imparted by the thread of sky-blue wool? The Gemara answers: As it is taught in a baraita that Rabbi Meir would say: What is different about sky-blue from all other colors such that it was specified for the mitzva of ritual fringes?
מִפְּנֵי שֶׁהַתְּכֵלֶת דּוֹמֶה לַיָּם, וְיָם דּוֹמֶה לָרָקִיעַ, וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד — שֶׁנֶּאֱמַר: ״וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר״, וּכְתִיב: ״כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא״.
It is because sky-blue dye is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10). This verse shows that the heavens are similar to sapphire, and it is written: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26). Therefore, the throne is similar to the heavens. The color of sky blue dye acts as an indication of the bond between the Jewish people and the Divine Presence.
מַתְנִי׳ אֵינוֹ כּוֹתֵב לֹא עַל הַלּוּחַ, וְלֹא עַל הַנְּיָיר, וְלֹא עַל
MISHNA: The priest does not write the scroll of the sota upon a wooden tablet, and not upon paper made from grass, and not upon
הַדִּיפְתְּרָא, אֶלָּא עַל הַמְּגִילָּה, שֶׁנֶּאֱמַר: ״בַּסֵּפֶר״.
diftera, a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; rather, it must be written only on a scroll of parchment, as it is stated: “And the priest shall write these curses in a scroll” (Numbers 5:23).
וְאֵינוֹ כּוֹתֵב לֹא בְּקוֹמוֹס וְלֹא בְּקַנְקַנְתּוֹם, וְלֹא בְּכׇל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִּדְיוֹ, שֶׁנֶּאֱמַר: ״וּמָחָה״, כְּתָב שֶׁיָּכוֹל לִמָּחוֹת.
And the scribe may not write with gum [komos], and not with iron sulfate [kankantom], nor with any substance that makes a mark and cannot be completely erased, but only with ink made from soot, as it is stated in the continuation of the same verse: “And he shall blot them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with a writing that can be erased in water.
גְּמָ׳ אָמַר רָבָא: מְגִילַּת סוֹטָה שֶׁכְּתָבָהּ בַּלַּיְלָה — פְּסוּלָה. מַאי טַעְמָא — אָתְיָא ״תּוֹרָה״ ״תּוֹרָה״. כְּתִיב הָכָא: ״וְעָשָׂה לָהּ הַכֹּהֵן אֵת כׇּל הַתּוֹרָה הַזֹּאת״, וּכְתִיב הָתָם: ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל הַמִּשְׁפָּט״, מָה מִשְׁפָּט בַּיּוֹם — אַף מְגִילַּת סוֹטָה בַּיּוֹם.
GEMARA: Rava says: A scroll of a sota that one wrote at night is unfit. What is the reason for this? It is derived by verbal analogy between one instance of the word “law” and another instance of the word “law.” It is written here, with regard to a sota: “And the priest shall execute upon her all this law” (Numbers 5:30), and it is written there, with regard to judgment: “According to the law, which they shall teach you, and according to the judgment, which they shall tell you” (Deuteronomy 17:11). Just as judgment may be done only by day, so too the scroll of a sota may be written only by day.
כְּתָבָהּ לְמַפְרֵעַ — פְּסוּלָה, דִּכְתִיב: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה״, כִּי דִּכְתִיבָא.
If one wrote the scroll out of sequence, it is unfit, as it is written: “And the priest shall write these curses in a scroll” (Numbers 5:23). They must be written in the scroll just as they are written in the Torah.
כְּתָבָהּ קוֹדֶם שֶׁתְּקַבֵּל עָלֶיהָ שְׁבוּעָה — פְּסוּלָה, שֶׁנֶּאֱמַר: ״וְהִשְׁבִּיעַ״, וְאַחַר כָּךְ ״וְכָתַב״.
If one wrote the scroll before the sota accepted the oath upon herself, the scroll is unfit, as it is stated: “Then the priest shall cause the woman to swear with the oath of cursing” (Numbers 5:21), and afterward it states: “And the priest shall write these curses in a scroll” (Numbers 5:23).
כְּתָבָהּ אִיגֶּרֶת — פְּסוּלָה. ״בַּסֵּפֶר״ אָמַר רַחֲמָנָא.
If one wrote the scroll as a letter, i.e., without first scoring the lines onto the parchment, it is unfit, as the Merciful One states in the Torah: “In a scroll,” indicating that it must be written like a Torah scroll, in which the parchment must be scored.
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I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Laura Major
Yad Binyamin, Israel
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ruth Leah Kahan
Ra’anana, Israel
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Patti Evans
Phoenix, Arizona, United States
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Shoshana Ruerup
Berlin, Germany
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Emma Rinberg
Raanana, Israel
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
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Jerusalem, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
Wendy Rozov
Phoenix, AZ, United States
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
I started learning Daf Yomi because my sister, Ruth Leah Kahan, attended Michelle’s class in person and suggested I listen remotely. She always sat near Michelle and spoke up during class so that I could hear her voice. Our mom had just died unexpectedly and it made me feel connected to hear Ruth Leah’s voice, and now to know we are both listening to the same thing daily, continents apart.
Jessica Shklar
Philadelphia, United States
I started learning Jan 2020 when I heard the new cycle was starting. I had tried during the last cycle and didn’t make it past a few weeks. Learning online from old men didn’t speak to my soul and I knew Talmud had to be a soul journey for me. Enter Hadran! Talmud from Rabbanit Michelle Farber from a woman’s perspective, a mother’s perspective and a modern perspective. Motivated to continue!
Keren Carter
Brentwood, California, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
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I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Miriam Pollack
Honolulu, Hawaii, United States
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Lisa S. Malik
Wynnewood, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
Miriam Tannenbaum
אפרת, Israel
Sotah 17
מַתְנִי׳ בָּא לוֹ לִכְתּוֹב אֶת הַמְּגִילָּה, מֵאֵיזֶה מָקוֹם הוּא כּוֹתֵב?
MISHNA: When the priest comes to write the scroll of the sota that is to be placed in the water, from what place in the Torah passage concerning the sota (Numbers 5:11–31) does he write?
מִ״וְאִם לֹא שָׁכַב אִישׁ וְגוֹ׳ וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ״,
He starts from the verse: “If no man has lain with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20).
וְאֵינוֹ כּוֹתֵב ״וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה״. וְכוֹתֵב: ״יִתֵּן ה׳ אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ״. וְאֵינוֹ כּוֹתֵב ״וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן״.
And then he does not write the beginning of the following verse, which states: “Then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), but he does write the oath recorded in the continuation of the verse: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away” (Numbers 5:21–22); but he does not write the conclusion of the verse: “And the woman shall say: Amen, amen” (Numbers 5:22).
רַבִּי יוֹסֵי אוֹמֵר: לֹא הָיָה מַפְסִיק.
Rabbi Yosei says: He does not interrupt the verses but rather writes the entire passage without any omissions.
רַבִּי יְהוּדָה אוֹמֵר: כׇּל עַצְמוֹ אֵינוֹ כּוֹתֵב אֶלָּא ״יִתֵּן ה׳ אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ׳ וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ׳״. וְאֵינוֹ כּוֹתֵב ״וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן״.
Rabbi Yehuda says: He writes nothing other than curses recorded in the final verses cited above: “The Lord shall make you a curse and an oath among your people when the Lord will cause your thigh to fall away, and your belly to swell. And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away.” And he does not write the conclusion of the verse: “And the woman shall say: Amen, amen.”
גְּמָ׳ בְּמַאי קָא מִיפַּלְגִי? בְּהַאי קְרָא קָמִיפַּלְגִי: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר״.
GEMARA: With regard to what issue do the Sages in the mishna disagree? What is the source of their disagreement? They disagree concerning the proper interpretation of the verse: “And the priest shall write these [ha’eleh] curses [et ha’alot] in a scroll” (Numbers 5:23).
רַבִּי מֵאִיר סָבַר: ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְרַבּוֹת קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת אָמֵן.
Rabbi Meir, the first tanna of the mishna, reasons: The word “alot,” curses, is referring to actual curses. The prefix ha, meaning: The, in the word “ha’alot” serves to include curses that come on account of the blessings, i.e., the curses that are inferred from the phrase: “You shall be free from this water of bitterness that causes the curse” (5:19). The word “eleh,” meaning these, is a limiting term that serves to exclude the long list of curses that are recorded in Mishne Torah, the book of Deuteronomy (chapter 28). Although these curses are also referred to as “alot,” the priest does not write them. The addition of the definite article in the word “ha’eleh” serves to exclude the commands recorded in the sota passage and the acceptances by the word “amen” recorded there as well. The priest need not write these sections of the passage.
וְרַבִּי יוֹסֵי: כּוּלְּהוּ כִּדְקָאָמְרַתְּ, ״אֶת״ — לְרַבּוֹת צַוּוֹאוֹת וְקַבָּלוֹת.
And Rabbi Yosei interprets it: It would all be as you, Rabbi Meir, said; however, the additional word “et” in the verse amplifies its scope. It serves to include both commands and acceptances, as they must be written in the scroll as well.
וְרַבִּי מֵאִיר — אֶתִּים לָא דָּרֵישׁ.
And why does Rabbi Meir disagree? As a rule, he does not interpret the additional word et as amplifying a verse’s scope.
וְרַבִּי יְהוּדָה — כּוּלְּהוּ בְּמִיעוּטֵי דָּרֵישׁ לְהוּ. ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְמַעוֹטֵי קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת.
And as for Rabbi Yehuda, he interprets all of the terms in the verse as exclusionary: The word “alot” is referring specifically to the actual curses recorded in the verses. The definite article in the word “ha’alot” serves to exclude curses that come on account of blessings. The word “eleh” serves to exclude the curses recorded in the Mishne Torah. And the definite article in the word “ha’eleh” serves to exclude the commands and acceptances recorded in the verses.
וְרַבִּי מֵאִיר, מַאי שְׁנָא הַאי הֵי דִּמְרַבֵּי בֵּיהּ, וּמַאי שְׁנָא הַאי הֵי דְּמַעֵיט בֵּיהּ?
The Gemara asks: But according to Rabbi Meir, what is different about this letter heh at the beginning of the word “ha’alot” such that it amplifies the halakha to include curses that come on account of the blessings, and what is different about that letter heh in the word “ha’eleh” such that it excludes the commands and acceptances by the word “amen”? Why should one amplify while the other excludes?
הֵי דְּגַבֵּי(ה ד)רִיבּוּיָא — רִיבּוּיָא (הִיא), הֵי דְּגַבֵּי(ה ד)מִיעוּטָא — מִיעוּטָא.
The Gemara answers: The letter heh when written near an amplifier is an amplifier. The word “alot” itself amplifies the halakha, and the definite article extends that amplification; and a heh when written near a restrictor is a restrictor. The word “eleh” itself restricts the halakha, and the definite article before it extends that restriction.
וְהָא לֵית לֵיהּ לְרַבִּי מֵאִיר מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן?
The Gemara asks: But Rabbi Meir does not accept the principle that from a negative statement you can infer a positive statement. What is to be gained by writing the blessings if one cannot infer the curses from them?
אָמַר רַבִּי תַּנְחוּם: ״הִנָּקִי״ כְּתִיב.
Rabbi Tanḥum says: It is written: “If no man has lain with you…you shall be free [hinnaki]” (Numbers 5:19). The word “hinnaki” should be interpreted as if it were in fact ḥinnaki, meaning: You shall choke. When read with the beginning of the next verse, it then forms the sentence: You shall choke… if you have gone astray while under your husband. Therefore, Rabbi Meir understands the blessings themselves to have a dimension of a curse.
דָּרֵישׁ רַבִּי עֲקִיבָא: אִישׁ וְאִשָּׁה זָכוּ — שְׁכִינָה בֵּינֵיהֶן. לֹא זָכוּ — אֵשׁ אוֹכַלְתָּן.
§ Rabbi Akiva taught: If a man [ish] and woman [isha] merit reward through a faithful marriage, the Divine Presence rests between them. The words ish and isha are almost identical; the difference between them is the middle letter yod in ish, and the final letter heh in isha. These two letters can be joined to form the name of God spelled yod, heh. But if due to licentiousness they do not merit reward, the Divine Presence departs, leaving in each word only the letters alef and shin, which spell esh, fire. Therefore, fire consumes them.
אָמַר רָבָא: וּדְאִשָּׁה עֲדִיפָא מִדְּאִישׁ, מַאי טַעְמָא — הַאי מְצָרֵף, וְהַאי לָא מְצָרֵף.
Rava said: And the fire that consumes the woman is stronger and more immediate than that which consumes the man. What is the reason for this? The letters alef and shin in the word isha are adjacent, joined together, but in the word ish they are not joined, as the letter yod is written between them.
אָמַר רָבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עָפָר לְסוֹטָה? זָכְתָה — יוֹצֵא מִמֶּנָּה בֵּן כְּאַבְרָהָם אָבִינוּ, דִּכְתִיב בֵּיהּ ״עָפָר וָאֵפֶר״, לֹא זָכְתָה — תַּחְזוֹר לַעֲפָרָהּ.
Additionally, Rava says: For what reason did the Torah say: Bring dust for the sota? It is because if she merits to be proven faithful after drinking the water of the sota, a child like our Patriarch Abraham will emerge from her, as it is written with regard to Abraham that he said: “I am but dust and ashes” (Genesis 18:27). But if she does not merit to be proven faithful after drinking the water of the sota, she shall die and return to her dust, the soil from which mankind was formed.
דְּרֵישׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״וְאָנֹכִי עָפָר וָאֵפֶר״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת, אֵפֶר פָּרָה וַעֲפַר סוֹטָה.
And Rava further taught: As reward for that which our Patriarch Abraham said: “And I am but dust and ashes” (Genesis 18:27), his children merited two mitzvot: The ashes of the red heifer (see Numbers, chapter 19) and the dust of the sota.
וְהָאִיכָּא נָמֵי עֲפַר כִּיסּוּי הַדָּם!
The Gemara asks: But there is also another mitzva involving dust: The dust used for covering the blood of a slaughtered undomesticated animal or fowl (see Leviticus 17:13).
הָתָם הֶכְשֵׁר מִצְוָה אִיכָּא, הֲנָאָה לֵיכָּא.
The Gemara answers: There, the dust does serve as an accessory to the mitzva of covering the blood, but there is no benefit imparted by it. It occurs after the animal has been slaughtered and does not itself render the meat fit for consumption.
דָּרֵשׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת: חוּט שֶׁל תְּכֵלֶת וּרְצוּעָה שֶׁל תְּפִלִּין.
Rava further taught: As reward for that which our Patriarch Abraham said to the king of Sodom: “That I will not take a thread nor a shoe strap nor anything that is yours” (Genesis 14:23), distancing himself from anything not rightfully his, his children merited two mitzvot: The thread of sky-blue wool worn on ritual fringes and the strap of phylacteries.
בִּשְׁלָמָא רְצוּעָה שֶׁל תְּפִלִּין, דִּכְתִיב: ״וְרָאוּ כׇּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ״, וְתַנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ.
The Gemara asks: Granted, the strap of the phylacteries impart benefit, as it is written: “And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10). And it is taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written. Phylacteries therefore impart the splendor and grandeur of God and are a fit reward.
אֶלָּא חוּט שֶׁל תְּכֵלֶת, מַאי הִיא? דְּתַנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מָה נִשְׁתַּנָּה תְּכֵלֶת מִכׇּל מִינֵי צִבְעוֹנִין?
But what is the benefit imparted by the thread of sky-blue wool? The Gemara answers: As it is taught in a baraita that Rabbi Meir would say: What is different about sky-blue from all other colors such that it was specified for the mitzva of ritual fringes?
מִפְּנֵי שֶׁהַתְּכֵלֶת דּוֹמֶה לַיָּם, וְיָם דּוֹמֶה לָרָקִיעַ, וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד — שֶׁנֶּאֱמַר: ״וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר״, וּכְתִיב: ״כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא״.
It is because sky-blue dye is similar in its color to the sea, and the sea is similar to the sky, and the sky is similar to the Throne of Glory, as it is stated: “And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness” (Exodus 24:10). This verse shows that the heavens are similar to sapphire, and it is written: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone” (Ezekiel 1:26). Therefore, the throne is similar to the heavens. The color of sky blue dye acts as an indication of the bond between the Jewish people and the Divine Presence.
מַתְנִי׳ אֵינוֹ כּוֹתֵב לֹא עַל הַלּוּחַ, וְלֹא עַל הַנְּיָיר, וְלֹא עַל
MISHNA: The priest does not write the scroll of the sota upon a wooden tablet, and not upon paper made from grass, and not upon
הַדִּיפְתְּרָא, אֶלָּא עַל הַמְּגִילָּה, שֶׁנֶּאֱמַר: ״בַּסֵּפֶר״.
diftera, a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; rather, it must be written only on a scroll of parchment, as it is stated: “And the priest shall write these curses in a scroll” (Numbers 5:23).
וְאֵינוֹ כּוֹתֵב לֹא בְּקוֹמוֹס וְלֹא בְּקַנְקַנְתּוֹם, וְלֹא בְּכׇל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִּדְיוֹ, שֶׁנֶּאֱמַר: ״וּמָחָה״, כְּתָב שֶׁיָּכוֹל לִמָּחוֹת.
And the scribe may not write with gum [komos], and not with iron sulfate [kankantom], nor with any substance that makes a mark and cannot be completely erased, but only with ink made from soot, as it is stated in the continuation of the same verse: “And he shall blot them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with a writing that can be erased in water.
גְּמָ׳ אָמַר רָבָא: מְגִילַּת סוֹטָה שֶׁכְּתָבָהּ בַּלַּיְלָה — פְּסוּלָה. מַאי טַעְמָא — אָתְיָא ״תּוֹרָה״ ״תּוֹרָה״. כְּתִיב הָכָא: ״וְעָשָׂה לָהּ הַכֹּהֵן אֵת כׇּל הַתּוֹרָה הַזֹּאת״, וּכְתִיב הָתָם: ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל הַמִּשְׁפָּט״, מָה מִשְׁפָּט בַּיּוֹם — אַף מְגִילַּת סוֹטָה בַּיּוֹם.
GEMARA: Rava says: A scroll of a sota that one wrote at night is unfit. What is the reason for this? It is derived by verbal analogy between one instance of the word “law” and another instance of the word “law.” It is written here, with regard to a sota: “And the priest shall execute upon her all this law” (Numbers 5:30), and it is written there, with regard to judgment: “According to the law, which they shall teach you, and according to the judgment, which they shall tell you” (Deuteronomy 17:11). Just as judgment may be done only by day, so too the scroll of a sota may be written only by day.
כְּתָבָהּ לְמַפְרֵעַ — פְּסוּלָה, דִּכְתִיב: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה״, כִּי דִּכְתִיבָא.
If one wrote the scroll out of sequence, it is unfit, as it is written: “And the priest shall write these curses in a scroll” (Numbers 5:23). They must be written in the scroll just as they are written in the Torah.
כְּתָבָהּ קוֹדֶם שֶׁתְּקַבֵּל עָלֶיהָ שְׁבוּעָה — פְּסוּלָה, שֶׁנֶּאֱמַר: ״וְהִשְׁבִּיעַ״, וְאַחַר כָּךְ ״וְכָתַב״.
If one wrote the scroll before the sota accepted the oath upon herself, the scroll is unfit, as it is stated: “Then the priest shall cause the woman to swear with the oath of cursing” (Numbers 5:21), and afterward it states: “And the priest shall write these curses in a scroll” (Numbers 5:23).
כְּתָבָהּ אִיגֶּרֶת — פְּסוּלָה. ״בַּסֵּפֶר״ אָמַר רַחֲמָנָא.
If one wrote the scroll as a letter, i.e., without first scoring the lines onto the parchment, it is unfit, as the Merciful One states in the Torah: “In a scroll,” indicating that it must be written like a Torah scroll, in which the parchment must be scored.
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