## Sotah Daf 17a

###### Sotah 17a:1
[Sotah 17a:1](https://torahapp.org/share/book/Sotah/r/17a:1)

**מַתְנִי׳** בָּא לוֹ לִכְתּוֹב אֶת הַמְּגִילָּה, מֵאֵיזֶה מָקוֹם הוּא כּוֹתֵב?

**William Davidson Edition - English:**
**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?**


###### Sotah 17a:2
[Sotah 17a:2](https://torahapp.org/share/book/Sotah/r/17a:2)

מִ״וְאִם לֹא שָׁכַב אִישׁ וְגוֹ׳ וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ״,

**William Davidson Edition - English:**
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).


###### Sotah 17a:3
[Sotah 17a:3](https://torahapp.org/share/book/Sotah/r/17a:3)

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״.

**William Davidson Edition - English:**
**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).


###### Sotah 17a:4
[Sotah 17a:4](https://torahapp.org/share/book/Sotah/r/17a:4)

רַבִּי יוֹסֵי אוֹמֵר: לֹא הָיָה מַפְסִיק.

**William Davidson Edition - English:**
**Rabbi Yosei says: He does not interrupt** the verses but rather writes the entire passage without any omissions.


###### Sotah 17a:5
[Sotah 17a:5](https://torahapp.org/share/book/Sotah/r/17a:5)

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״.

**William Davidson Edition - English:**
**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.”**


###### Sotah 17a:6
[Sotah 17a:6](https://torahapp.org/share/book/Sotah/r/17a:6)

**גְּמָ׳** בְּמַאי קָא מִיפַּלְגִי? בְּהַאי קְרָא קָמִיפַּלְגִי: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר״.

**William Davidson Edition - English:**
**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).


###### Sotah 17a:7
[Sotah 17a:7](https://torahapp.org/share/book/Sotah/r/17a:7)

רַבִּי מֵאִיר סָבַר: ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְרַבּוֹת קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת אָמֵן.

**William Davidson Edition - English:**
**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.


###### Sotah 17a:8
[Sotah 17a:8](https://torahapp.org/share/book/Sotah/r/17a:8)

וְרַבִּי יוֹסֵי: כּוּלְּהוּ כִּדְקָאָמְרַתְּ, ״אֶת״ — לְרַבּוֹת צַוּוֹאוֹת וְקַבָּלוֹת.

**William Davidson Edition - English:**
**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.


###### Sotah 17a:9
[Sotah 17a:9](https://torahapp.org/share/book/Sotah/r/17a:9)

וְרַבִּי מֵאִיר — אֶתִּים לָא דָּרֵישׁ.

**William Davidson Edition - English:**
**And** why does **Rabbi Meir** disagree? As a rule, he **does not interpret** the additional word ***et*** as amplifying a verse’s scope.


###### Sotah 17a:10
[Sotah 17a:10](https://torahapp.org/share/book/Sotah/r/17a:10)

וְרַבִּי יְהוּדָה — כּוּלְּהוּ בְּמִיעוּטֵי דָּרֵישׁ לְהוּ. ״אָלוֹת״ — אָלוֹת מַמָּשׁ. ״הָאָלוֹת״ — לְמַעוֹטֵי קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת. ״אֵלֶּה״ — לְמַעוֹטֵי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. ״הָאֵלֶּה״ — לְמַעוֹטֵי צַוּוֹאוֹת וְקַבָּלוֹת.

**William Davidson Edition - English:**
**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.


###### Sotah 17a:11
[Sotah 17a:11](https://torahapp.org/share/book/Sotah/r/17a:11)

וְרַבִּי מֵאִיר, מַאי שְׁנָא הַאי הֵי דִּמְרַבֵּי בֵּיהּ, וּמַאי שְׁנָא הַאי הֵי דְּמַעֵיט בֵּיהּ?

**William Davidson Edition - English:**
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?


###### Sotah 17a:12
[Sotah 17a:12](https://torahapp.org/share/book/Sotah/r/17a:12)

הֵי דְּגַבֵּי(ה ד)רִיבּוּיָא — רִיבּוּיָא (הִיא), הֵי דְּגַבֵּי(ה ד)מִיעוּטָא — מִיעוּטָא.

**William Davidson Edition - English:**
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.


###### Sotah 17a:13
[Sotah 17a:13](https://torahapp.org/share/book/Sotah/r/17a:13)

וְהָא לֵית לֵיהּ לְרַבִּי מֵאִיר מִכְּלָל לָאו אַתָּה שׁוֹמֵעַ הֵן?

**William Davidson Edition - English:**
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?


###### Sotah 17a:14
[Sotah 17a:14](https://torahapp.org/share/book/Sotah/r/17a:14)

אָמַר רַבִּי תַּנְחוּם: ״הִנָּקִי״ כְּתִיב.

**William Davidson Edition - English:**
**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.


###### Sotah 17a:15
[Sotah 17a:15](https://torahapp.org/share/book/Sotah/r/17a:15)

דָּרֵישׁ רַבִּי עֲקִיבָא: אִישׁ וְאִשָּׁה זָכוּ — שְׁכִינָה בֵּינֵיהֶן. לֹא זָכוּ — אֵשׁ אוֹכַלְתָּן.

**William Davidson Edition - English:**
§ **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.**


###### Sotah 17a:16
[Sotah 17a:16](https://torahapp.org/share/book/Sotah/r/17a:16)

אָמַר רָבָא: וּדְאִשָּׁה עֲדִיפָא מִדְּאִישׁ, מַאי טַעְמָא — הַאי מְצָרֵף, וְהַאי לָא מְצָרֵף.

**William Davidson Edition - English:**
**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.


###### Sotah 17a:17
[Sotah 17a:17](https://torahapp.org/share/book/Sotah/r/17a:17)

אָמַר רָבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עָפָר לְסוֹטָה? זָכְתָה — יוֹצֵא מִמֶּנָּה בֵּן כְּאַבְרָהָם אָבִינוּ, דִּכְתִיב בֵּיהּ ״עָפָר וָאֵפֶר״, לֹא זָכְתָה — תַּחְזוֹר לַעֲפָרָהּ.

**William Davidson Edition - English:**
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.


###### Sotah 17a:18
[Sotah 17a:18](https://torahapp.org/share/book/Sotah/r/17a:18)

דְּרֵישׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״וְאָנֹכִי עָפָר וָאֵפֶר״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת, אֵפֶר פָּרָה וַעֲפַר סוֹטָה.

**William Davidson Edition - English:**
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*.**


###### Sotah 17a:19
[Sotah 17a:19](https://torahapp.org/share/book/Sotah/r/17a:19)

וְהָאִיכָּא נָמֵי עֲפַר כִּיסּוּי הַדָּם!

**William Davidson Edition - English:**
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).


###### Sotah 17a:20
[Sotah 17a:20](https://torahapp.org/share/book/Sotah/r/17a:20)

הָתָם הֶכְשֵׁר מִצְוָה אִיכָּא, הֲנָאָה לֵיכָּא.

**William Davidson Edition - English:**
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.


###### Sotah 17a:21
[Sotah 17a:21](https://torahapp.org/share/book/Sotah/r/17a:21)

דָּרֵשׁ רָבָא: בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ ״אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל״, זָכוּ בָּנָיו לִשְׁתֵּי מִצְוֹת: חוּט שֶׁל תְּכֵלֶת וּרְצוּעָה שֶׁל תְּפִלִּין.

**William Davidson Edition - English:**
**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.**


###### Sotah 17a:22
[Sotah 17a:22](https://torahapp.org/share/book/Sotah/r/17a:22)

בִּשְׁלָמָא רְצוּעָה שֶׁל תְּפִלִּין, דִּכְתִיב: ״וְרָאוּ כׇּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ״, וְתַנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ.

**William Davidson Edition - English:**
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.


###### Sotah 17a:23
[Sotah 17a:23](https://torahapp.org/share/book/Sotah/r/17a:23)

אֶלָּא חוּט שֶׁל תְּכֵלֶת, מַאי הִיא? דְּתַנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מָה נִשְׁתַּנָּה תְּכֵלֶת מִכׇּל מִינֵי צִבְעוֹנִין?

**William Davidson Edition - English:**
**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?


###### Sotah 17a:24
[Sotah 17a:24](https://torahapp.org/share/book/Sotah/r/17a:24)

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״.

**William Davidson Edition - English:**
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.


###### Sotah 17a:25
[Sotah 17a:25](https://torahapp.org/share/book/Sotah/r/17a:25)

**מַתְנִי׳** אֵינוֹ כּוֹתֵב לֹא עַל הַלּוּחַ, וְלֹא עַל הַנְּיָיר, וְלֹא עַל

**William Davidson Edition - English:**
**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**