The MDY Beit edition, an audio series of the Talmud Bavli, Masechet Sotah, has been dedicated by our good friends and students, Mr. Chaim and Dina Dana. May Hashem protect and sustain them for the success of their children, and especially for the complete healing of Moshe ben Dina, and for the elevation of the souls of Yosef ben Sarina, David ben Frida, Meir ben Zohara, Moshe ben Feiga Rut, Sarah bat Esther, Feiga Rut bat Esther, and Esther bat Yocheved. May the spirit of Hashem comfort them in Gan Eden, Amen. May you merit good deeds. Today’s daf is being studied for the elevation of the soul of Marat Ziknati Yafa bat Sarah and Mori Zikni Yosef ben Sarah, Avraham ben Esther. May the spirit of Hashem comfort them in Gan Eden, Amen. We continue to pray for a complete healing for Moshe ben Dina, Sarah Ruchama bat Rachel, and Sarah bat Rachel. Please, Hashem, heal them in body and soul, as You are close to respond, and may it be Your will, and we say Amen.
We begin today’s daf on Daf Mem Gimmel Amud Bet, starting two or three lines from the bottom. Rabbi Yitzchak said in the name of Rabbi Yochanan, in the name of Rabbi Eliezer ben Yaakov: “A girl that is less than a handbreadth does not sanctify the seeds.” To understand this, we need an introduction. According to the Torah, there is a concept called Kilay HaKerem, which prohibits planting a vine, specifically grapes, with another species. The question arises: according to Torah law, only certain items are prohibited, such as grapes with another species like kanbos and luf. These are the two species that are forbidden by Torah law. However, other seeds are only prohibited by rabbinic decree.
Now, consider a different species, one that is not luf or kanbos, but is a very small tree, referred to as a yelda. The sages did not issue a decree concerning kilayim in this case, as the tree is too small to be a concern. The Gemara states that a girl who is less than a handbreadth does not sanctify the seeds. This only applies when there are two trees parallel to two trees, and one is like a tail, as illustrated in Rashi’s picture on the first amud. In a small area, the Rabbis were not concerned because it is a very low tree. However, if the entire vineyard consists of such trees, even if they are very small, it is still prohibited. Rashi explains that since it is significant as a whole field, the Rabbis issued a decree.
Rabbi Yitzchak continued: Rabbi Yochanan said in the name of Rabbi Eliezer ben Yaakov: “A corpse occupies four amot with regard to impurity.” This means that the Rabbis decreed that anyone who enters within four amot of a corpse becomes impure. The reason for this is to prevent those who eat terumah from approaching the corpse. If they believe they can go right up to the corpse, they might mistakenly extend their hand over it, creating an ohel, or tent, over the corpse without realizing it. Therefore, the Rabbis made a decree that anyone who comes within four amot of the corpse is considered impure.
The Gemara states that we learned this in the Mishnah in Masechet Ohalot. To understand this Mishnah, we need some background. In ancient times, when they buried their dead, they would do so in caves or structures called kuch. This means they would create a hole in the wall and place the corpse inside. In front of the cave, they would build a small area to walk into. Now, if someone enters that little area in front of the cave but is within four amot of the grave, the Gemara will explain that since it is a separate room, the Rabbis were not concerned. Why? Because it is recognizable that there are distinct walls, so they did not issue a decree in the outer room in front of the cave.
The Gemara discusses a disagreement between Beit Shammai and Beit Hillel regarding how large that outer room must be. The Mishnah states: “Chatzer HaKever,” the courtyard that stands outside the area where the dead are buried. A person standing within it, even though they are within four amot of the grave, is considered pure, provided it is four amot long, according to Beit Shammai. Why? Because four amot is a significant space, making it a separate entity. Therefore, a person is not impure. Beit Hillel, however, says that even four tefachim is sufficient for it to be considered a separate entity, and thus those standing there do not become impure.
The Gemara explains that this applies only when the entrance is from above. However, if the entrance is from the side, everyone agrees that it must be four amot. The Gemara then questions this, stating that if the entrance is from the side, there should be more room for leniency, as one would not come close to the corpse. When entering from the side, there is less concern that one will inadvertently create an ohel over the corpse. However, if the entrance is from above, one must climb, which increases the risk of becoming impure. Therefore, everyone agrees that if the entrance is from above, it must be four amot to prevent this risk.
We continue discussing the concept of impurity. The Gemara states that when someone dies, they occupy four amot concerning impurity. This means that if someone talks between the tefillin shel yad and the tefillin shel rosh, this is considered an aveirah, and they must return from the war. This is a rabbinic prohibition, and therefore we see that returning from the war applies even for a rabbinic aveirah.
Rabbi Yossi HaGelili teaches that the one who is afraid and soft-hearted is someone who fears the sins in their hands. The Ben Ish Chai explains that this refers to actions they have committed, but if they have merely thought about a sin, that will not suffice for them to return. Rabbi Yossi HaGelili emphasizes that the Torah does not want to embarrass those who have sinned. If the Torah stated that anyone with a sin should go home, it would expose them. Therefore, the Torah includes others who have built houses or planted fields, allowing sinners to leave without drawing attention to their sins.
Rabbi Yossi states that an almanah to a kohen gadol, a gerushah and chalutzah to a kohen hedyot, a mamzeret and netinah to a Yisrael, and a bat Yisrael to a mamzer or netinah—all these individuals are considered to have the fear of sins. Rabbi Yossi agrees with Rabbi Akiva that the soft-hearted person is someone who fears their sins, but the disagreement lies in whether this includes rabbinic prohibitions. Rabbi Akiva says it does, while Rabbi Yossi maintains it only applies to Torah prohibitions.
We learn that the soldiers are to be counted and organized before battle, with officers positioned at the front and back to prevent retreat. The Mishnah states that when the officers speak to the people, Rabbi Akiva explains that the one who is afraid is someone who cannot stand the sight of war. Rabbi Yossi HaGelili, however, states that it refers to someone afraid of their sins.
In summary, we have a significant discussion regarding the nature of fear in battle, the exemptions from war, and the implications of various sins. The Gemara continues to explore the distinctions between different types of war, specifically the concept of voluntary versus obligatory warfare. The conclusion is that everyone must participate in a war of mitzvah, even those recently married, while in a war of reshut, exemptions apply.