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Yevamos 11
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YEVAMOS 11 & 12 (2 & 3 Teves) - the Dafyomi study for the last day of
Chanukah and 3 Teves has been dedicated to the memory of Hagaon Rav Yisrael
Zev Gustman ZaTZaL (author of "Kuntresei Shiurim") and his wife (on her
Yahrzeit), by a student who merited to study under him.
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1) [line 17] SOTAH
(a) 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).
(b) 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.
(c) 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.
*2*) [line 20] BI'ASAH O CHALITZASAH ME'ACHIV SHEL RISHON POTERES TZARASAH -
(The Gemara is proving from this statement that the Tzarah of a Sotah may
perform either Yibum or Chalitzah. If Rebbi Shimon permits Yibum of the
Sotah d'Rabanan herself, he certainly permits Yibum of her Tzarah. Even
though the Rabanan debate the first point and do not permit Yibum of the
Sotah d'Rabanan herself, nevertheless they do not argue the second point.
They agree, then, that Yibum may be performed with her Tzarah.)
11b---------------------------------------11b
3) [line 6] HA'MACHZIR GERUSHASO
(a) It is forbidden for any Jew to remarry his wife after divorcing her, if
she married someone else in the interim (who subsequently divorced her or
died), as the Torah states, "Lo Yuchal Ba'alah ha'Rishon Asher Shilecha,
Lashuv l'Kachtah..." (Devarim 24:4). This Isur applies only if she was
married after the initial divorce; if she was raped, her ex-husband may
remarry her.
(b) Our Gemara quotes the argument of the Tana'im as to whether the
ex-husband is prohibited from remarrying her if she became engaged (but not
married) to someone else after the initial divorce.
4) [line 25] KEIVAN D'I'AKAR I'ARKAR - since the words "Acharei Asher
Hutama'ah" were "uprooted" from the verses of Machzir Gerushaso, i.e.
written to teach us about a different subject (Sotah) it only teaches us
about that subject, [and teaches us nothing about Machzir Gerushaso]
5) [line 35] KESHEIRAH L'ALMA - permitted to marry anyone, i.e. a woman who
may marry a Kohen
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