Understanding Kiddushin Daf Yomi Essays - Book Of Numbers, Sivan

Understanding Kiddushin Daf Yomi Sotah 17 1) WHAT PARTS OF PARSHAS SOTAH ARE WRITTEN AND ERASED QUESTION: The Mishnah refers to three assessments of Tana'im with respect to which stanzas of the Parshah of Sotah are recorded and deleted in the Mayim ha'Me'orerim, as the Torah orders (Bamidbar 5:23). The Parshah of Sotah (Bamidbar 5:19-22) comprises of two particular segments. The principal area is a Shevu'ah with an (Alah alludes to a depiction of the discipline that will come to pass for her in the event that she trespassed). This segment is included the words Im Lo Shachav Ish (second 50% of section 19) until the finish of refrain 20. The second segment is the Shevu'ah and an Alah, wherein the Kohen subtleties to the lady what will befall her in the event that she trespassed. The two areas start with Tzava'os, starting sentences advising the Kohen to regulate the Shevu'ah. At the finish of the Parshah, the Torah advises the lady to answer Amen, Amen to the Alos. Rebbi Yosi keeps up that the Kohen composes the whole Parshah. The Gemara clarifies that he gets from the Heh of ha'Alos (Bamidbar 5:23) that the primary portion of the Parshah is to be composed. This first half is alluded to as the Klalos ha'Ba'os Machmas Berachos (the Klalah that is suggested by the Berachah). From the word Es in the expression Es ha'Alos (on the same page.) he determines that the Kohen must compose the Tzava'os and Kabalos also (the orders to the Kohen to oversee the Shevu'ah, and the order to the lady to answer Amen, Amen). It appears that Rebbi Yosi holds that the Kohen begins composing from the start of the Parshah of Sotah, from the earliest starting point of refrain 19 (v'Hishbi'a Osah ha'Kohen), the order to the Kohen to oversee the first Shevu'ah. Notwithstanding, RASHI on the Mishnah (DH Lo Hayah Mafsik) lets us know that in any event, as indicated by Rebbi Yosi, the Kohen begins composing from the words Im Lo Shachav Ish (the second 50% of stanza 19), which is the start of the genuine Shevu'ah. He doesn't begin composing from the earliest starting point of the Parshah. This is likewise the assessment of the RAMBAM (in Perush ha'Mishnayos). For what reason do they not clarify that Rebbi Yosi holds that the Kohen begins from the Tzava'ah of the Shevu'ah? On the off chance that, similar to they say, Rebbi Yosi keeps up that the first Tzava'ah isn't recorded, at that point what is Rebbi Yosi's source to separate between the two Tzava'os? The word Es, which instructs that the Tzava'ah is to be composed, is an article subordinate to the word ha'Alos which alludes to both the Alah and the Shevu'ah, and accordingly Es ought to incorporate both Tzava'os! The Es ought to incorporate both the Tzava'ah of the Alah (the second Tzava'ah), and the Tzava'ah of the Klalah (the first Tzava'ah), on the grounds that the Klalah itself is suggested by the Heh of ha'Alos! ANSWER: Rashi gains from the wording of Rebbi Yosi in the Mishnah that Rebbi Yosi doesn't intend to incorporate the Tzava'ah of the Klalah. Rebbi Yosi heard Rebbi Meir state that the Kohen begins from Im Lo Shachav (the start of the Klalah) and afterward skirts the Tzava'ah between the Klalah and the Alah. Rebbi Yosi contends and says the Kohen didn't skip anything besides composed everything from where he began. Rebbi Yosi isn't contending that the Kohen begins *earlier*. Or maybe, he is contending that once the Kohen has begun composing the refrains (from Im Lo Shachav), he proceeds without skipping. He concurs with Rebbi Meir that the Tzava'ah of the Klalah isn't composed. He contends just about composing the Tzava'ah of the Alah. How, however, does Rebbi Yosi gain from the refrain to separate between the two Tzava'os? The appropriate response is that Rebbi Yosi keeps up that the Es is coming to include something to what is composed *openly* in the refrain - the Alos, yet not to something that is just indicated to in the stanza, which is the Klalah (implied to by the letter Heh of ha'Alos). 2) Inquiry: The Gemara inquires as to why Rebbi Meir demands that the refrain Im Lo Shachav is to be composed and eradicated. Rebbi Meir holds that we can't construe the opposite from an announcement, and in this way there is no reason for composing the section, If no man has lain with you and you have not submitted adultery..., since it isn't a piece of the Klalah that says that she will bite the dust in the event that she trespassed. What is the Gemara's inquiry? Rebbi Meir says that the Heh of ha'Alos encourages that we compose the Klalos ha'Ba'os Machmas Berachos. Indeed