## Sotah Daf 44b

###### Sotah 44b:1
[Sotah 44b:1](https://torahapp.org/share/book/Sotah/r/44b:1)

שֶׁתְּחִילַּת נִיסָה נְפִילָה, שֶׁנֶּאֱמַר: ״נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וְגַם מַגֵּפָה גְדוֹלָה הָיְתָה בָעָם״, וּלְהַלָּן הוּא אוֹמֵר: ״וַיָּנֻסוּ אַנְשֵׁי יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים וַיִּפְּלוּ חֲלָלִים וְגוֹ׳״.

**William Davidson Edition - English:**
**because the beginning of fleeing** is **a downfall** on the battlefield, **as it is stated: “Israel has fled before the Philistines, and there has been also a great slaughter among the people”** (I Samuel 4:17), **and** likewise **it says further on: “And the men of Israel fled from before the Philistines, and fell down slain** in Mount Gilboa” (I Samuel 31:1).


###### Sotah 44b:2
[Sotah 44b:2](https://torahapp.org/share/book/Sotah/r/44b:2)

בַּמֶּה דְּבָרִים אֲמוּרִים — בְּמִלְחֲמוֹת הָרְשׁוּת, אֲבָל בְּמִלְחֲמוֹת מִצְוָה — הַכֹּל יוֹצְאִין, אֲפִילּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ. אָמַר רַבִּי יְהוּדָה: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּמִלְחֲמוֹת מִצְוָה, אֲבָל בְּמִלְחֲמוֹת חוֹבָה — הַכֹּל יוֹצְאִין, אֲפִילּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ.

**William Davidson Edition - English:**
The mishna adds: **In what** case **are** all of **these statements,** with regard to the various exemptions from war, **said?** They are said **with regard to elective wars. But in wars** whose mandate is **a mitzva, everyone goes, even a groom from his room and a bride from her wedding canopy. Rabbi Yehuda said: In what** case **are** all of **these statements,** with regard to the various exemptions from war, **said?** They are said **with regard to wars** whose mandate is **a mitzva. But in obligatory wars, everyone goes, even a groom from his room and a bride from her wedding canopy.**


###### Sotah 44b:3
[Sotah 44b:3](https://torahapp.org/share/book/Sotah/r/44b:3)

**גְּמָ׳** מַאי אִיכָּא בֵּין רַבִּי יוֹסֵי לְרַבִּי יוֹסֵי הַגְּלִילִי? אִיכָּא בֵּינַיְיהוּ עֲבֵירָה דְּרַבָּנַן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: With regard to their understanding that the “fearful and fainthearted” is referring to one harboring sins, **what** difference **is there between** the opinion of **Rabbi Yosei and** the opinion of **Rabbi Yosei HaGelili?** The Gemara answers: There is a practical difference **between them** with regard to **a sin** which violates a prohibition **by rabbinic law.** According to Rabbi Yosei HaGelili, one who has violated a rabbinic law returns home, whereas Rabbi Yosei maintains that one returns home only if he has violated a Torah law, as in the case of a priest who has married a divorcée.


###### Sotah 44b:4
[Sotah 44b:4](https://torahapp.org/share/book/Sotah/r/44b:4)

כְּמַאן אָזְלָא הָא דְּתַנְיָא: שָׂח בֵּין תְּפִילָּה לִתְפִילָּה — עֲבֵירָה הִיא בְּיָדוֹ, וְחוֹזֵר עָלֶיהָ מֵעוֹרְכֵי הַמִּלְחָמָה. כְּמַאן — כְּרַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is that which is taught** in a *baraita*: If one **spoke between** donning the **phylactery** of the arm **and** the **phylactery** of the head, he has **a sin on his hands, and due to** that sin **he returns from the ranks of** soldiers waging **war. In accordance with whose opinion** does this man return? It is **in accordance with** the opinion of **Rabbi Yosei HaGelili,** who maintains that one returns even due to a minor transgression.


###### Sotah 44b:5
[Sotah 44b:5](https://torahapp.org/share/book/Sotah/r/44b:5)

מַאן תְּנָא לְהָא דְּתָנוּ רַבָּנַן: שָׁמַע קוֹל קְרָנוֹת וְהִרְתִּיעַ, הַגָּפַת תְּרִיסִין וְהִרְתִּיעַ, צִחְצוּחַ חֲרָבוֹת וּמַיִם שׁוֹתְתִין לוֹ עַל בִּרְכָּיו — חוֹזֵר. כְּמַאן — לֵימָא רַבִּי עֲקִיבָא הִיא וְלָא רַבִּי יוֹסֵי הַגְּלִילִי? בְּהָא אֲפִילּוּ רַבִּי יוֹסֵי הַגְּלִילִי מוֹדֶה, מִשּׁוּם דִּכְתִיב: ״וְלֹא יִמַּס אֶת לְבַב אֶחָיו כִּלְבָבוֹ״.

**William Davidson Edition - English:**
The Gemara asks: **Who** is the *tanna* who **taught this** *halakha* **that the Sages taught** in a *baraita*: If **one heard the sound of trumpets and trembled;** or he heard **the knocking of shields and** he **trembled;** or he heard **the sharpening of swords, and urine** was **trickling down his knees** in fear, **he returns** from the battlefront. **In accordance with whose** opinion is this? **Shall we say** that **it is** the opinion of **Rabbi Akiva,** who interprets “fearful and fainthearted” literally, **and** it is **not** the opinion of **Rabbi Yosei HaGelili?** The Gemara answers: **In this** case **even Rabbi Yosei HaGelili** would **concede** that he should return, **because it is written:** “What man is there that is fearful and fainthearted? Let him go and return…**lest his brethren’s heart melt as his heart”** (Deuteronomy 20:8). Someone so clearly frightened invariably spreads his fear to those around him.


###### Sotah 44b:6
[Sotah 44b:6](https://torahapp.org/share/book/Sotah/r/44b:6)

״וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים כּוּ׳״. הַאי מִפְּנֵי שֶׁתְּחִילַּת נִיסָה נְפִילָה, מִפְּנֵי שֶׁתְּחִילַּת נְפִילָה נִיסָה מִבְּעֵי לֵיהּ! אֵימָא מִפְּנֵי שֶׁתְּחִילַּת נְפִילָה נִיסָה.

**William Davidson Edition - English:**
§ The mishna teaches: **“And it shall be, when the officers conclude** speaking to the people, that captains of legions shall be appointed at the head of the people” (Deuteronomy 20:9), and that the guards have the license to beat the legs of anyone who attempts to turn back and flee from the war, because the beginning of fleeing is a downfall. The Gemara is puzzled by the language of the mishna: **This** phrase: **Because the beginning of fleeing** is **a downfall,** appears to be backward. The mishna **should have** said the opposite: **Because the beginning of the downfall** is the act of **fleeing.** The Gemara concedes: Indeed, **say** that the mishna means: **Because the beginning of the downfall** is the act of **fleeing.**


###### Sotah 44b:7
[Sotah 44b:7](https://torahapp.org/share/book/Sotah/r/44b:7)

בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִלְחֲמוֹת הָרְשׁוּת כּוּ׳, אָמַר רַבִּי יוֹחָנָן: רְשׁוּת דְּרַבָּנַן זוֹ הִיא מִצְוָה דְּרַבִּי יְהוּדָה, מִצְוָה דְּרַבָּנַן זוֹ הִיא חוֹבָה דְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The mishna teaches: **In what** case **are these statements said?** They are said **with regard to elective wars,** as opposed to obligatory wars or wars whose mandate is a mitzva. **Rabbi Yoḥanan says** concerning the various categories of war: The **elective** war referenced **by the Rabbis is** the same as a war whose mandate is **a mitzva** referenced **by Rabbi Yehuda,** and the war that is **a mitzva** mentioned **by the Rabbis is** the same as the **obligatory** war mentioned **by Rabbi Yehuda.** Therefore, Rabbi Yehuda is merely stating that the wars which the Rabbis call elective are to be seen as mandated by a mitzva.


###### Sotah 44b:8
[Sotah 44b:8](https://torahapp.org/share/book/Sotah/r/44b:8)

אָמַר רָבָא: מִלְחֲמוֹת יְהוֹשֻׁעַ לְכַבֵּשׁ — דִּבְרֵי הַכֹּל חוֹבָה, מִלְחֲמוֹת בֵּית דָּוִד לִרְוָוחָה — דִּבְרֵי הַכֹּל רְשׁוּת. כִּי פְּלִיגִי לְמַעוֹטֵי נׇכְרִים דְּלָא לַיְתֵי עֲלַיְיהוּ. מָר קָרֵי לַהּ מִצְוָה וּמָר קָרֵי רְשׁוּת. נָפְקָא מִינַּהּ לְעוֹסֵק בְּמִצְוָה שֶׁפָּטוּר מִן הַמִּצְוָה.

**William Davidson Edition - English:**
**Rava said:** With respect to **the wars** that **Joshua** waged **to conquer** Eretz Yisrael, **all agree** that they were **obligatory.** With respect to **the wars** waged by **the House of** King **David for** the sake of **territorial expansion, all agree** that they were **elective** wars. **When they disagree,** it is with regard to preventative wars that are waged **to reduce the gentiles so** that they will **not come** and wage war **against them.** One **Sage,** Rabbi Yehuda, **called this** type of war **a mitzva, and** one **Sage,** the Rabbis, **called** it **an elective** war. There is **a practical difference** between these opinions with respect **to** the principle: **One who is engaged in a mitzva is exempt from** performing another **mitzva.** According to Rabbi Yehuda, one fighting in this kind of war is exempt from performing another mitzva.


###### Sotah 44b:9
[Sotah 44b:9](https://torahapp.org/share/book/Sotah/r/44b:9)

**הֲדַרַן עֲלָךְ מְשׁוּחַ מִלְחָמָה**


###### Sotah 44b:10
[Sotah 44b:10](https://torahapp.org/share/book/Sotah/r/44b:10)

**עֶגְלָה עֲרוּפָה** בִּלְשׁוֹן הַקּוֹדֶשׁ, שֶׁנֶּאֱמַר: ״כִּי יִמָּצֵא חָלָל בָּאֲדָמָה ... וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ״. שְׁלֹשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין, רַבִּי יְהוּדָה אוֹמֵר: חֲמִשָּׁה, שֶׁנֶּאֱמַר ״זְקֵנֶיךָ״ — שְׁנַיִם, ״וְשֹׁפְטֶיךָ״ — שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד.

**William Davidson Edition - English:**
**MISHNA:** In certain cases of unsolved murder, the Torah prescribes a ritual performed with **a heifer whose neck is broken.** During the course of this ritual, the judges say a confession **in the sacred tongue,** Hebrew, **as it is stated** in the verse: **“If one be found slain in the land** which the Lord your God has given you to possess it, lying in the field, and it is not known who has smitten him; **then your Elders and your judges shall come forth”** (Deuteronomy 21:1–2). What is the procedure for this ritual? **Three members of the High Court [Sanhedrin] that is in Jerusalem would go out** to see the corpse. **Rabbi Yehuda says: Five** would go out, **as it is stated: “Your Elders,”** in the plural form, indicating at least **two;** and it is written: **“And your judges,”** in the plural form, indicating another **two** judges; **and a court may not** be comprised of **an even** number of judges because they need to be able to issue a majority ruling. Consequently, **they add to them one more** Elder.


###### Sotah 44b:11
[Sotah 44b:11](https://torahapp.org/share/book/Sotah/r/44b:11)

נִמְצָא טָמוּן בַּגַּל אוֹ תָּלוּי בָּאִילָן אוֹ צָף עַל פְּנֵי הַמַּיִם — לֹא הָיוּ עוֹרְפִין, שֶׁנֶּאֱמַר: ״בָּאֲדָמָה״ — וְלֹא טָמוּן בַּגַּל, ״נֹפֵל״ — וְלֹא תָּלוּי בָּאִילָן, ״בַּשָּׂדֶה״ — וְלֹא צָף עַל פְּנֵי הַמַּיִם.

**William Davidson Edition - English:**
If the corpse **was found concealed in a pile** of stones, **or hanging on a tree, or floating on the surface of the water,** then the judges **would not break the neck** of the heifer, **as it is stated:** “If one be found slain **in the land”** (Deuteronomy 21:1), **and not concealed in a pile** of stones; **“lying”** on the ground **and not hanging on a tree; “in the field,” and not floating on the surface of the water.**


###### Sotah 44b:12
[Sotah 44b:12](https://torahapp.org/share/book/Sotah/r/44b:12)

נִמְצָא סָמוּךְ לַסְּפָר אוֹ לְעִיר שֶׁרוּבָּהּ נׇכְרִים אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין — לֹא הָיוּ עוֹרְפִין. אֵין מוֹדְדִין אֶלָּא לְעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין.

**William Davidson Edition - English:**
If a corpse **was found close to the border** of the country, **or** close **to a city in which the majority of its** inhabitants **are gentiles, or** close **to a city that is without** a rabbinical **court** of twenty-three judges, then the judges **would not break the** heifer’s **neck.** Additionally, the Elders **measure** the distance from the corpse **only to a city that has** a rabbinical **court** with twenty-three judges.


###### Sotah 44b:13
[Sotah 44b:13](https://torahapp.org/share/book/Sotah/r/44b:13)

**גְּמָ׳** מַאי קָאָמַר? אָמַר רַבִּי אֲבָהוּ, הָכִי קָאָמַר: שֶׁנֶּאֱמַר ״וְעָנוּ וְאָמְרוּ״, וּלְהַלָּן הוּא אוֹמֵר ״וְעָנוּ הַלְוִיִּם וְאָמְרוּ וְגוֹ׳״, מָה עֲנִיָּיה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is** the first sentence in the mishna **saying?** The mishna is attempting to prove that the verses read during the ritual of breaking a heifer’s neck are to be recited in Hebrew, yet the verse does not offer any proof of this. **Rabbi Abbahu said** that **this is what** the mishna **is saying:** The confession is recited in Hebrew, **as it is stated** with regard to the ritual of the heifer whose neck is broken: **“And they shall speak and say”** (Deuteronomy 21:7), **and later it is stated** with regard to the curses stated on Mount Ebal: **“And the Levities shall speak and say”** (Deuteronomy 27:14). **Just as** the word **“speak” that is said later** with regard to the Levites is referring to a speech that **is** recited **in the sacred tongue, so too here** the declaration is recited **in the sacred tongue.**


###### Sotah 44b:14
[Sotah 44b:14](https://torahapp.org/share/book/Sotah/r/44b:14)

וְסֵדֶר עֶגְלָה עֲרוּפָה כֵּיצַד — ״כִּי יִמָּצֵא חָלָל בָּאֲדָמָה ... וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ״ — שְׁלֹשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה וְכוּ׳.

**William Davidson Edition - English:**
The mishna continues to answer the question of: **And how** is the ritual of the **heifer whose neck is broken ordered?** The mishna states: It is written in the Torah: **“If one be found slain in the land** which the Lord your God has given you to possess it, lying in the field, and it is not known who has smitten him; **then your Elders and your judges shall come forth,** and they shall measure unto the cities which are round about him that is slain” (Deuteronomy 21:1–2). **Three members of the High Court that is in Jerusalem would go forth. Rabbi Yehuda says: Five.**


###### Sotah 44b:15
[Sotah 44b:15](https://torahapp.org/share/book/Sotah/r/44b:15)

תָּנוּ רַבָּנַן: ״וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ״. ״זְקֵנֶיךָ״ — שְׁנַיִם, ״וְשֹׁפְטֶיךָ״ — שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד, הֲרֵי כָּאן חֲמִשָּׁה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: ״זְקֵנֶיךָ״ — שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד, הֲרֵי כָּאן שְׁלֹשָׁה.

**William Davidson Edition - English:**
**The Sages taught: “And your Elders and judges shall come forth.” “Your Elders”** indicates **two; “and your judges”** also indicates **two; and a court may not** be composed of **an even** number of judges, so **they add to them one more** judge. Therefore, **there are five** judges. This is **the statement of Rabbi Yehuda. Rabbi Shimon says: “Your Elders”** indicates **two, and** as **a court may not** consist of **an even** number of judges **they add to them one more.** Therefore, **there are three.**


###### Sotah 44b:16
[Sotah 44b:16](https://torahapp.org/share/book/Sotah/r/44b:16)

וְרַבִּי שִׁמְעוֹן נָמֵי, הָא כְּתִיב ״וְשֹׁפְטֶיךָ״! הָהוּא מִיבְּעֵי לֵיהּ לִמְיוּחָדִין שֶׁבְּשׁוֹפְטֶיךָ. וְרַבִּי יְהוּדָה: מִ״זִּקְנֵי״ ״זְקֵנֶיךָ״ נָפְקָא.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **Rabbi Shimon as well, isn’t it written: “And your judges”;** why does he not agree that this indicates a need for two more judges? The Gemara answers: **He requires that** additional word “Elders” in order **to** teach that they must be **the distinguished among your judges,** i.e., judges from the Sanhedrin. **And** how does **Rabbi Yehuda,** who derives from the phrase “and your judges” that there is a need for two additional judges, know that they need to be from the Sanhedrin? **He derives it from** an extra letter. The verse could have simply stated: **The Elders.** Instead, it adds a letter and states: **“Your Elders,”** to teach that they must be the distinguished among the Elders of Israel.


###### Sotah 44b:17
[Sotah 44b:17](https://torahapp.org/share/book/Sotah/r/44b:17)

וְרַבִּי שִׁמְעוֹן: אִי כְּתַב רַחֲמָנָא ״זִקְנֵי״ — הֲוָה אָמֵינָא אֲפִילּוּ זִקְנֵי הַשּׁוּק, כְּתַב רַחֲמָנָא ״זְקֵנֶיךָ״. וְאִי כְּתַב רַחֲמָנָא ״זְקֵנֶיךָ״ — הֲוָה אָמֵינָא אֲפִילּוּ סַנְהֶדְרִי קְטַנָּה, כְּתַב רַחֲמָנָא ״וְשֹׁפְטֶיךָ״ — לִמְיוּחָדִין שֶׁבְּשׁוֹפְטֶיךָ.

**William Davidson Edition - English:**
**And Rabbi Shimon** could say: **If the Merciful One had written** in the Torah: **The Elders, I would say** that it includes **even the Elders of the marketplace,** meaning any honorable people. Therefore, **the Merciful One writes** in the Torah: **“Your Elders,”** to indicate specifically Torah Sages, who are revered by all. **And if the Merciful One had written** in the Torah only: **“Your Elders,” I would say** that it includes **even** Elders from **a lesser Sanhedrin.** Therefore, **the Merciful One** also **writes: “And your judges,” to** teach that they must be **the distinguished among your judges,** from the Great Sanhedrin.


###### Sotah 44b:18
[Sotah 44b:18](https://torahapp.org/share/book/Sotah/r/44b:18)

וְרַבִּי יְהוּדָה גְּמַר ״זִקְנֵי״ ״זִקְנֵי״ מִ״זִּקְנֵי הָעֵדָה״: מָה לְהַלָּן מְיוּחָדִין שֶׁבָּעֵדָה — אַף כָּאן מְיוּחָדִין שֶׁבָּעֵדָה.

**William Davidson Edition - English:**
**And** what is the source of **Rabbi Yehuda** that the judges may not come from a lesser Sanhedrin? **He derives** this *halakha* from a verbal analogy between **“Elders,”** written here, and **“Elders,”** written with regard to the offering that the Sanhedrin brings when the nation has sinned as a result of a mistaken ruling. This offering is brought by **“the Elders of the congregation”** (Leviticus 4:15). **Just as there,** “the Elders of the congregation” are **the distinguished among the congregation,** from the Great Sanhedrin, **so too, here** the verse is referring to **the distinguished among the congregation.**


###### Sotah 44b:19
[Sotah 44b:19](https://torahapp.org/share/book/Sotah/r/44b:19)

אִי גָּמַר, לִגְמְרַהּ לְכוּלַּהּ מִילְּתָא מֵהָתָם, ״זְקֵנֶיךָ וְשֹׁפְטֶיךָ״ לְמָה לִי? אֶלָּא, וָיו ״וְשֹׁפְטֶיךָ״ לְמִנְיָנָא. וְרַבִּי שִׁמְעוֹן —

**William Davidson Edition - English:**
The Gemara asks: **If he derives** this *halakha* from this verbal analogy, then **he should derive the entire matter from there,** including the requirement for five judges. If so, **why do I** need the phrase **“your Elders and your judges”? Rather,** it must be that Rabbi Yehuda does not derive the *halakha* from this verbal analogy. Instead, he understands that the phrase “your Elders” indicates two, and that “your judges” indicates that they must be the distinguished among your judges, and the letter ***vav*** in the phrase **“and your judges [*veshofetekha*]” is to** add two more to **the count** of the judges. **And Rabbi Shimon** does not accept this derivation