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Yevamos 49
YEVAMOS 46-55 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
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1) [line 6] MEGILAS YUCHASIN - a scroll containing genealogical records
2) [line 14] KANAF SHE'RA'AH AVIV - (lit. the cloak-border that his father
has seen) a women with whom his father had relations
3) [line 27] MI'LO YIKACH AD LO YEGALEH HAVEI MAMZER - [having relations
with a woman who is found] between the words, "Lo Yikach" and the words, "Lo
Yegaleh" [in the verse in Devarim 23:1,] produces a Mamzer, i.e. one's
father's wife
49b---------------------------------------49b
4) [line 1] SOTAH
(a) According to most of the Rishonim (see Rashi), our Sugya is referring to
a married woman who has relations with another man and afterwards bears a
child from her husband, or a "Sotah Vadai." In such a case, the following
Halachos do not apply to our Sugya. However, according to RASHI to Kidushin
68a, "Sotah Safek" is also prohibited to her husband with an Isur Lav, and
our Gemara is discussing a Sotah Safek, as follows:
(b) A Sotah is a woman who is suspected of committing adultery because she
was warned by her husband not to seclude herself with a certain man and she
violated the warning. The process of warning her in front of witnesses is
called Kinuy. The witnesses who see her seclude herself with the suspected
adulterer are called Eidei Stirah. The time of seclusion must be at least
for the time that it takes to roast an egg and swallow it. The woman is
forbidden to her husband until she drinks Mei Sotah (see (c), below).
(c) The husband must bring his wife to the Beis ha'Mikdash, along with a
sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal
as a Minchah offering. The Kohen reads Parshas Sotah, the portion of the
Torah describing the curses with which a Sotah is cursed, out loud (in any
language that the Sotah understands) and makes the Sotah swear that she has
been faithful to her husband.
(d) An earthenware jug is then filled with half a Lug of water from the
Kiyor, and dirt from the floor of the Azarah is placed on top of the water.
Parshas Sotah (that contains numerous appearances of Hash-m's name) is
written on parchment and then immersed in the water, causing the ink to
dissolve. The Sotah afterwards drinks from the water. If she was unfaithful
to her husband and had been defiled, the water would enter her body and
poison her, causing her belly to swell out and her thigh to rupture. If she
were faithful to her husband, she would remain unharmed and would become
pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in
the present day, she must be divorced and does not receive her Kesuvah.
5) [line 11] MISHNAS REBBI ELIEZER BEN YAKOV KAV V'NAKI
(a) The Chachamim set down various rules to determine the Halachah when
there is an argument among the Tana'im.
(b) One of these rules is that every time the opinion of Rebbi Eliezer ben
Yakov is mentioned, the Halachah follows his ruling (this is the connotation
of "Naki," - clean, pure). Some hold that this rule only applies when the
opinion of Rebbi Eliezer ben Yakov appears in a Mishnah; hence the wording,
"*Mishnas* Rebbi Eliezer ben Yakov." Others write that the word "Mishnas" is
not to be taken literally, rather, even in a Beraisa the Halachah follows
his opinion (RASHI DH Mishnas).
(c) There is also a difference of opinion as to the meaning of the word
*Kav* in this expression. One opinion states that just as a Kav is a small
measure, so too Rebbi Eliezer ben Yakov is quoted only a limited number of
times (RASHI ibid. and to Bechoros 23b). Another source states that there is
a tradition that in 102 places (the Gematriya, or numeric equivalent, of the
word "Kav") where Rebbi Eliezer ben Yakov's name is recorded, the Halachah
follows his ruling. In all other instances, the Halachah does not follow his
ruling (ROSH Eruvin 4:2 quoting RABEINU CHANANEL).
6) [line 13] MEIDAN DAINEI V'KATLEI - he judged him [and sentenced him to
capital punishment as a false prophet for contradicting the words of Moshe
Rabeinu] and killed him
7) [line 22] ISHAVYEI MEZID - I will cause him to kill me with no Halachic
basis (at least now he believes that I am guilty of being a false prophet)
8) [line 22] AMAR SHEM, IVLA V'ARZA - he pronounced a Name of the Creator,
and was concealed (lit. swallowed) in a cedar tree
9) [line 23] ASYUHA L'ARZA V'NASRUHA - they brought the cedar and sawed it
into planks
10) [line 23] KI MATA LA'HADEI FUMA - when the saw came in contact with his
mouth
11) [line 24] "[VA'OMAR, OY LI CHI NIDMESI KI ISH TEMEI SEFASAYIM ANOCHI,]
UV'SOCH AM TEMEI SEFASAYIM ANOCHI YOSHEV..." - "[Then I said, "Woe is me,
for I am doomed! For I am a man of impure lips] and I dwell among a people
with impure lips, [for my eyes have seen the King, HaSh-m, Master of
Legions!]" (Yeshayah 6:5)
12) [line 27] ISPAKLARYA SHE'EINAH ME'IRAH - (a) a mirror (BARTENURA to
Kelim 30:2); (b) a cover made of glass or a similar transparent material
through which an object can be seen but through which the light waves are
bent so that the object is perceived to be of a different size and in a
different place; the word is a combination of the words "Safek Mar'eh" (lit.
doubtful vision). A cover that does not conceal anything is called an
Ispaklarya ha'Me'ira. Moshe is said to have seen the Divine through an
Ispaklarya ha'Me'ira because through prophecy he perceived the utmost that a
human being can perceive (RAMBAM ibid.)
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