## Rashi on Sotah Daf 25a

###### Rashi on Sotah 25a:1:1
[Rashi on Sotah 25a:1:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:1:1)

ושמואל דאמר אנא דאמרי אפי' לרבי יאשיה - דאמר שותה דמדאצטריך לרבויי לשתיה ש"מ לאו אשתו היא ליורשה וליטמא לה ולהאכילה תרומה וכ"ש לרבי יונתן דאמר אינה שותה משום דלאו אשתו היא והא דאיצטריך למעוטי אסמכתא בעלמא היא ולאו דקרא להכי אתא אלא להקיש אשה לאיש כדשני לעיל:


###### Rashi on Sotah 25a:2:1
[Rashi on Sotah 25a:2:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:2:1)

עוברת על דת - יהודית שאינה צנועה יוצאה וראשה פרועה וטווה בשוק ומדברת עם כל אדם דאמר בכתובות בפרק המדיר (כתובות דף עב.) דיוצאה שלא בכתובה:

**Rashi on Sotah 21b:1:2:**
A woman who violates the precepts - of Jewish women: who is not modest, who goes out and her head is uncovered, and who spins [wool] in the marketplace, and who speaks with every man [she encounters], as is stated in Ketubot in the chapter "One who Vows" [Ketubot 72a], who is divorced without [payment of] the ketuba.


###### Rashi on Sotah 25a:2:2
[Rashi on Sotah 25a:2:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:2:2)

צריכה התראה - שמא תחזור ואם תחזור לא תפסיד כתובתה או אינה צריכה התראה דבלאו התראה מפסדא:

**Rashi on Sotah 21b:1:2:**
Is forewarning required - perhaps she will repent, and if she repents she will not lose her ketuba? Or is forewarning not required -- that [even] without forewarning she will lose [her ketuba]?


###### Rashi on Sotah 25a:3:1
[Rashi on Sotah 25a:3:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:3:1)

למאי - כיון דלא שתיא קינוי למאי אהני:

**Rashi on Sotah 21b:1:2:**
For what [halakha] - since she cannot drink, what does the warning accomplish?


###### Rashi on Sotah 25a:3:2
[Rashi on Sotah 25a:3:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:3:2)

לאפסודי כתובתה - ואי לאו דקני לא מפסדא אלמא צריכה התראה וזו עוברת על דת היא שנסתרה עם אנשים:

**Rashi on Sotah 21b:1:2:**
To cause the forfeit of her marriage contract - and if had had not warned her, it would not be forfeited. Thus she requires forewarning. She is [in the category of] one who violates the precepts, since she secludes herself with men.


###### Rashi on Sotah 25a:4:1
[Rashi on Sotah 25a:4:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:4:1)

להשקותה כשהיא נשואה - ואם תסתר לאחר נישואין שותה על ידי קינוי של אירוסין שאינו יכול להשקותה כשהיא ארוסה דבעינן תחת אישה:

**Rashi on Sotah 21b:1:2:**
To have her drink when she is married - and if she secludes herself after the wedding, she will drink on account of the warning from [the period of] betrothal; he cannot make her drink when she is betrothed, since we require "while living in her husband's household" [Numbers 5:29].


###### Rashi on Sotah 25a:7:1
[Rashi on Sotah 25a:7:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:7:1)

לאוסרה אבועל - קינוי לא מהני אלא לאוסרה על בועלה אם ימות זה או יגרשנה ולא שתת:

**Rashi on Sotah 21b:1:2:**
To render her forbidden to her paramour - the warning's only effect is to render her forbidden to her paramour in case [the husband] dies or divorces her and she did not drink.


###### Rashi on Sotah 25a:7:2
[Rashi on Sotah 25a:7:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:7:2)

אלא לפוסלה מכתובתה - מכלל דאי לא אתרו בה לא מפסדא:

**Rashi on Sotah 21b:1:2:**
Rather in order to disqualify her from [receiving payment of] her marriage contract - which implies that if they did not forewarn her, it is not forfeited.


###### Rashi on Sotah 25a:7:3
[Rashi on Sotah 25a:7:3](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:7:3)

דתנן - לקמן בפרק כשם שהמים בודקין (סוטה דף כז:):

**Rashi on Sotah 21b:1:2:**
As we learned - later, in the chapter "Just as the Water Evaluates" [Sotah 27b:4].


###### Rashi on Sotah 25a:9:1
[Rashi on Sotah 25a:9:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:9:1)

שאני התם - הא דבעי התראה:

**Rashi on Sotah 21b:1:2:**
It is different there - in that forewarning is required -


###### Rashi on Sotah 25a:9:2
[Rashi on Sotah 25a:9:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:9:2)

דלית לה אימתא דבעל - ואי לאו דאתרו בה בי דינא לא הוה לן למקנסה דכיון דלית לה אימתא אין תימה בדבר אם עוברת על דת ואין זה פריצותא יתירתא אבל מי שבעלה אצלה ואינה יראה ממנו ועוברת על דת פריצותא יתירתא אית בה ואיכא למימר דבלאו התראה נמי מפסדא כתובתה:

**Rashi on Sotah 21b:1:2:**
as the wife has no fear of her husband - and if not for the fact that the court forewarned her, we would not be able to penalize her. Since she has no fear, it is no wonder if she violates the precepts [of Jewish women], and it is not excessive licentiousness. But for one whose husband is with her, and [yet] does not fear him and violates the precepts -- that is excessive licentiousness, and one could say that she would forfeit her ketuba even without forewarning.


###### Rashi on Sotah 25a:10:1
[Rashi on Sotah 25a:10:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:10:1)

תלא רחמנא - דכתיב וקנא את אשתו:

**Rashi on Sotah 21b:1:2:**
The Merciful One made the requirement to divorce her dependent - as is written, "and he is wrought up about the wife" [Numbers 5:14].


###### Rashi on Sotah 25a:10:2
[Rashi on Sotah 25a:10:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:10:2)

או דלמא כיון דקפיד קפיד - כלומר כיון דאורחיה דבעל למיקפד בהכי על כרחיה דהאי נמי הויא קפידא לגביה:

**Rashi on Sotah 21b:1:2:**
Or perhaps, since [the Torah] objects to this behavior, it is considered as though he objected - that is to say, since it is the nature of a husband to object to this type of behavior, it is considered as though even this [particular husband] objected, against his will.


###### Rashi on Sotah 25a:11:1
[Rashi on Sotah 25a:11:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:11:1)

עבדינן מילתא דדלמא לא ניחא ליה - והיאך אנו נעשים שלוחים לו בדבר שהוא חוב לו שאינו חפץ בו וקיימא לן (כתובות דף יא.) דאין חבין לאדם שלא בפניו:

**Rashi on Sotah 21b:1:2:**
Would we perform a matter that is perhaps not amenable to him? - How would we become agents for him in [doing] something which is a detriment to him, [something] that he does not want? After all, we maintain that "one may not act against a person’s interests in his absence." [Ketubot 11a:4]


###### Rashi on Sotah 25a:12:1
[Rashi on Sotah 25a:12:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:12:1)

שמחל על קנויו - והשתא ס"ד דקבעי בין שמחל קודם סתירה בין שמחל לאחר הסתירה ואם תימצי לומר עוברת על דת שרצה לקיימה מקיימה הני מילי בלא קינוי אבל היכא דאיכא קינוי וסתירה ורצה למחול מהו מי עקר קינוי ושריא ליה או לאו:

**Rashi on Sotah 21b:1:2:**
Who retracted his warning - at this point we are working under the assumption that this dilemma is being raised whether he retracted [his warning] before or after the seclusion. If you say that one who desires to remain married to one who violates the precepts may remain married to her -- that [surely] applies if there was no warning delivered. But where there was a warning delivered, and there was seclusion, and he wishes to retract, what [is the halakha]? Can he abrogate his warning, and [have] her be permitted to him, or not?


###### Rashi on Sotah 25a:13:1
[Rashi on Sotah 25a:13:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:13:1)

עבדינן מידי דאתי בעל ומחיל - ואיכא זילותא דבי דינא:

**Rashi on Sotah 21b:1:2:**
Would we do something that the husband can come and retract - where there would be a diminution of the [esteem of the] court?


###### Rashi on Sotah 25a:13:2
[Rashi on Sotah 25a:13:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:13:2)

סתמא דמילתא אדם מסכים כו' - וסמכינן אסתם דעתיה דאינשי ומקנינן לה ואי אתי ומחיל מחיל:

**Rashi on Sotah 21b:1:2:**
The ordinary situation is that a person concurs with etc. - and we rely on people's ordinary opinion and warn her. If it happens to be that he retracts [the court's warning], it is retracted.


###### Rashi on Sotah 25a:15:1
[Rashi on Sotah 25a:15:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:15:1)

מאי שנא תלמידי חכמים - תירוצא הוא והכי קאמר לעולם מחיל ודיקא ליה ממתני' מאי שנא דבעינן תלמידי חכמים משום דגמירי דאסורה ליה בדלא מחיל קינוי ואי אתי למיבעל אמרין ליה אחלי לקינויך:

**Rashi on Sotah 21b:1:2:**
What is different about Torah scholars? - This is an answer. This is what [the gemara] is saying: in fact his warning is considered retracted, and this evidenced from the mishna. Why do we specifically require Torah scholars? Because they are learned -- [since] she is forbidden to him if he has not retracted his warning, if he happens to [desire to] engage in sexual intercourse, they will tell him "retract your warning."


###### Rashi on Sotah 25a:16:1
[Rashi on Sotah 25a:16:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:16:1)

סח לי זעירא - שהיה מאנשי ירושלים:

**Rashi on Sotah 21b:1:2:**
Ze’eira told me - who was one of the men of Jerusalem.


###### Rashi on Sotah 25a:16:2
[Rashi on Sotah 25a:16:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:16:2)

זקן ממרא - שהמרה על ב"ד של לשכת הגזית ומיתתו בחנק:

**Rashi on Sotah 21b:1:2:**
A rebellious Elder - who rebelled against the Court of the Chamber of Hewn Stone, whose death penalty is through strangulation.


###### Rashi on Sotah 25a:19:1
[Rashi on Sotah 25a:19:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:19:1)

שהיא בלאו - אחרי אשר הוטמאה לרבות סוטה שנסתרה בפ"ק דיבמות (דף יא:):

**Rashi on Sotah 21b:1:2:**
Who is prohibited by a[n ordinary] prohibition - [as stated in] the first chapter of Yevamot: "after she was defiled” [Deuteronomy 24:4] includes a sota who secluded herself [Yevamot 11b:2].


###### Rashi on Sotah 25a:22:1
[Rashi on Sotah 25a:22:1](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:22:1)

במאי קמיפלגי - איזה טעם נותנין לדבריהם:

**Rashi on Sotah 21b:1:2:**
With regard to what do they disagree? - what reasoning can we apply to their positions?


###### Rashi on Sotah 25a:22:2
[Rashi on Sotah 25a:22:2](https://torahapp.org/share/book/Rashi%20on%20Sotah/r/25a:22:2)

ב"ש סברי שטר העומד לגבות כגבוי דמי - מי שיש לו שטר חוב על חבירו ושיעבד לו בו נכסיו מוחזק בעל השטר בנכסים יותר מן הלוה והלכך כיון דנכסי ברשותיה קיימי הוו להו יורשי הבעל תובעין והמוציא מחבירו עליו הראיה ועליהן להביא ראיה שזינתה בסתירה זו ואבדה כתובתה:

**Rashi on Sotah 21b:1:2:**
Beit Shammai hold that a promissory note that stands to be collected is considered to be as though it was already collected - one who holds a promissory note from his fellow for which he placed a lien on his property: the one who holds the note has a greater strength of possession on the property than the borrower, Therefore, since the property is in [the widow's] possession, the heirs of the husband are considered the claimants, and "the burden of proof rests upon the claimant" [Bava Kamma 46a:9] and it is incumbent upon them to bring proof that she committed adultery during this seclusion and thereby [cause her to] lose her ketuba.