The Abie Set edition of the Talmud Bavli, specifically the tractate Masechet Sotah, is dedicated by our esteemed friends and students, Mr. Chaimi and Dina Dana. May Hashem protect and sustain them, granting success to their children, especially a complete recovery for Moshe ben Dina, and in memory of Yosef ben Sarina, David ben Frieda, Meir ben Zohara, Moshe ben Fayga Ruth, Sarah bat Esther, Fayga Ruth bat Esther, and Esther bat Yocheved. May the spirit of Hashem rest upon them in the Garden of Eden, Amen. May you merit to perform good deeds. Today’s daf is being studied in memory of Marat Zekentati Yaffa bat Sarah, Mor Zekeni Yosef ben Sarah, and Rabbi Avraham ben Esther. May the spirit of Hashem rest upon them in the Garden of Eden, Amen. Today’s daf is also being studied for the complete recovery of Moshe ben Dina, Sarah Ruchama bat Rachel, and Sarah bat Rachel. Please, El na refa na lahem, may their healing be swift and near, and let it be His will, Amen.
We begin today’s daf on Yud Bet Amud Bet, approximately nineteen lines up, starting with the words d'bi Chanina bar Pappa amar: “That day was the twenty-first of Nisan.” This marks the day when Moshe Rabbeinu was cast into the river in a basket, floating downstream. The Gemara holds a tradition that this event occurred on the 21st of Nisan. The ministering angels said before Hakadosh Baruch Hu: “Master of the Universe, the one who is destined to sing a song by the sea on this day should not be punished on this day.” The day he was cast into the river would later be the day the Jewish people crossed Yam Suf and sang Az Yashir Moshe, praising God. Thus, the angels argued that it was inappropriate for such a day to coincide with his demise.
Rabbi Aha bar Chanina stated that this event occurred on the sixth of Sivan. The angels again questioned, “Master of the Universe, does it make sense that the one destined to receive the Torah at Har Sinai on this day should be punished?” The Gemara explains: “According to the opinion that posits it happened on the sixth of Sivan, it makes sense that Moshe Rabbeinu was three months old, as his mother hid him for three months before placing him in the water.” The Gemara continues: “We know Moshe Rabbeinu was both born and died on the seventh of Adar. From the seventh of Adar until the sixth of Sivan is three months.” The inquiry arises: “But according to the opinion stating it was the 21st of Nisan, how can we account for three months?” The Gemara answers that it was a leap year, allowing for the necessary time to match.
Now, one might wonder why Yocheved did not wait the full three months before placing him in the water. The explanation is that she had a premonition that something significant would happen on the 21st of Nisan, and thus wanted him in the water on that auspicious day, believing that the merit of the future song would protect him. Miriam, his sister, then approached the daughter of Paro, asking, “Shall I go and find a Hebrew wet nurse for you?” The term “Hebrew” indicates that they had tried feeding him from all the Egyptian nurses but he would not nurse from them. The Gemara teaches that Moshe Rabbeinu would not draw milk from a source that is impure, as he was destined to speak with the Shechina.
This halacha is notably referenced in the Rema, who states that ideally, a child should not nurse from a non-Jewish woman, even though technically the milk is not considered impure. The concern is that it may impart a negative disposition to the child. The source for this halacha is indeed rooted in the destiny of Moshe Rabbeinu speaking to the Shechina. It was once noted that while Moshe Rabbeinu was held to a higher standard due to his future role, we too, in learning Torah, are likewise speaking the words of the Shechina. Therefore, we must also be cautious about what we consume.
As Miriam approached Bat Paro, she said, “Shall I go and find a Hebrew wet nurse for you?” Bat Paro instructed her to go. Rabbi Elazar teaches that Miriam acted with great zeal, akin to a young maiden, emphasizing her determination. The Gemara explains that she did not disclose her identity as Miriam, Moshe’s sister, nor did she reveal her mother’s identity. In due course, Yocheved came to nurse Moshe Rabbeinu.
When Bat Paro presented Moshe to Yocheved, she said, “Take this child and nurse him.” Rabbi Chama bar Rabbi Chanina notes that Batya was prophesying without realizing it when she said, “This child belongs to you.” By saying this, she unwittingly affirmed that Moshe Rabbeinu was indeed Yocheved’s son. Moreover, she promised to pay her for nursing him. Rabbi Chama bar Rabbi Chanina further explains that it is not enough for the righteous to merely recover their lost possessions; Borei Olam rewards them for their efforts as well.
When the Jewish people left Mitzrayim, Miriam, the prophetess and sister of Aharon, led the women in song and praise of Borei Olam. The Gemara questions why she is referred to only as the sister of Aharon and not Moshe. The explanation is that she prophesied while she was still known as Aharon's sister, foreseeing that her mother would give birth to a child who would redeem Yisrael. When Moshe Rabbeinu was born, the entire house was filled with light, and Amram, his father, kissed her on the forehead, affirming that her prophecy had been fulfilled.
When Moshe was placed in the river, Amram expressed doubt, questioning Miriam about her prophecy. Yet, Miriam remained steadfast, watching from afar to see how the prophecy would unfold. The Gemara notes that she wanted to witness how Moshe Rabbeinu would be saved, demonstrating her unwavering faith in divine providence. Indeed, Batya discovered Moshe and the narrative continues to unfold with divine intervention.
In the discussion of Yosef, we see the principle of measure for measure, as Moshe Rabbeinu later buried Yosef due to Yosef's own actions. The Gemara discusses how the brothers of Yosef escorted their father Yaakov to burial, showing their respect and honoring their father’s wishes. The narrative emphasizes the importance of respecting the deceased and the honor due to them.
As the discussion continues, the Gemara reflects on the significance of Yosef’s burial and the involvement of the Jewish people. It is noted that the honor of Yosef was paramount, and thus, they allowed Moshe to take the lead in his burial, understanding that it was a matter of respect for their father.
Finally, the Gemara concludes with reflections on the greatness of Moshe Rabbeinu. His death, burial, and legacy are examined with reverence, highlighting the profound impact he had on Yisrael. The discussion serves as a reminder of the importance of leadership, respect for one another, and the pursuit of wisdom and righteousness.