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text: Bartenura on Mishnah Sotah
  ברטנורא על משנה סוטה
  Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
  
  
  Bartenura on Mishnah Sotah
  
  
  
  
  
  
  
  Mishnah 1
  
  המקנא לאשתו – even though that one suspects [one’s wife], which implies, post-facto, yes, and ab initio, no, the Halakha is that a man is obligated to be jealous over one’s wife if she is in need of this, and further on (Mishnah 2), it (i.e., the Mishnah) explains how one suspects [one’s wife].
  מקנא לה על פי שנים – if he comes to cause her to drink the bitter waters, he must bring two witnesses, and to say to her in their presence, “do not hide yourself with a certain man,” but if he didn’t accuse her of unfaithfulness before two [witnesses], she is not prohibited to him through her retirement with this man under suspicious circumstances, and he doesn’t cause her to drink [the bitter waters].
  על פי עד אחד או ע"פ עצמו – even if there aren’t other than one witness that she secluded herself, or he himself states: “I saw her that she secluded herself [with him] after I suspected her of being unfaithful, she is forbidden through this woman’s retirement with a man under suspicious circumstances, until she drinks [the bitter waters], for her suspected retirement with this man under suspicious circumstances prohibits her to him (i.e., her husband) from a doubt.
  ר' יהושע אומר כו' – one needs two witnesses even for the woman’s retirement with a man under suspicious circumstances. And the Halakha is according to Rabbi Yehoshua and even though we state in the Gemara (Talmud Sotah 2b) that at this time, a man should not say to his wife, even between him an her [alone] that she should not seclude herself with that particular man, for one fears for the words of Rabbi Yose the son of Rabbi Yehuda who stated that a warning [is effective] if given by one witness or on [the husband’s personal testimony. If she then secluded herself with the man, since we do no have now he water for a suspected woman to test her, the husband forbids her to himself for all time.
  
  Mishnah 2
  
  כיצד הוא מקנא לה אמר לה בפני שנים אל תדברי עם איש פלוני כו' – In the Gemara (Talmud Sotah 5b): He said in the presence of two [witnesses], “do not speak [with him]” and she speaks [with him], or “do not speak with him” and she secludes herself [with him], and it is nothing, and she is not prohibited neither to husband nor to [partaking of] Priest’s due–Terumah (if her husband is a Kohen). If he said to her, “do not seclude yourself [with him] and she spoke with him, for she was not yet secluded, she is permitted to her husband and she is permitted to eat Terumah if she is the wife of a Kohen. If she went with him into the house of seclusion and stayed with him [long enough] that she is impure, she is forbidden to her husband and forbidden to consume Terumah. And the measurement [of time] to become ritually impure is [the time it takes] to roast the egg of a chicken and to quaff it.
  אם מת חולצת ולא מתיבמת – but if her husband dies prior to causing her to drink [the bitter waters], she is released by Halitzah (i.e., she removes the shoe of her dead husband’s brother [and spits in his face]) and does not engage in a levirate marriage [with her dead husband’s brother], as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” And they (i.e., the Rabbis) expound: “to another man” but not to the levir, and even though she is not permitted to a stranger without Halitzah, for just as if her husband were alive, she would not be permitted [to another man] without a Get–Jewish bill of divorce, so similarly, she is not permitted from the levir without Halizah.
  
  Mishnah 3
  
  
  
  Mishnah 4
  
  היו מעלים אותה לב"ד הגדול – as it is written concerning the woman suspected by her husband of having been unfaithful (Numbers 5:30): “And the priest shall carry out all of this ritual (i.e., Torah) with her,” and it is written there (Deuteronomy 17:11): “You shall act in accordance with the instructions (i.e., Torah) given you.” Just as there it takes place in the High Jewish Court, so here too, in the High Jewish Court.
  ומאיימין עליה – in order that she will confess.
  הרבה ילדות עושה – and causes to give birth to moral corruption.
  דברים שאינן כדאי לשומען – which is not appropriate to hear these things that they say in her presence from the deeds of the righteous people such as Judah who admitted and was not ashamed for the incident with Tamar. Reuven admitted and was not ashamed with the episode of Bilhah.
  
  Mishnah 5
  
  שוברת כתובתה – she writes a receipt on her Ketubah–marriage contract: “I have run about as a prostitute–been unfaithful and I have lost [the right to] my Ketubah in order that she would not be able to return and claim her Ketubah from him, but in a place where they do not write a Ketubah, but rather rely upon a condition of the Jewish court, is where she writes a receipt, but in a place where they write a Ketubah, she tears up her Ketubah and does not write a receipt.
  מעלין אותה לשער המזרח – they bring her up and take her down in order to tire her so that perhaps her mind will become insane and she will confess.
  שעל פתח שער נקנור – a man whose name is Nicanor who brought doors to that opening from Alexandria of Egypt and miracles occurred for him and it is called the Gate of Nicanor in his name as we state in [Tractate] Yoma [38a].
  ששם משקין את הסוטות – since we require “before God.”
  ומטהרין את היולדות – in order that they will stand on top of their sacrifices and the same law applies regarding men and women with a flux which require a sacrifice.
  ומטהרין את המצורע – as it is written (Leviticus 14:11): “These shall be presented before the LORD [with the man to be cleansed at the entrance of the Tent of Meeting] by the priest who performs the cleansing.”
  אוחז בבגדיה – at their front of the neck.
  אם נקרעו – he does not suspect and if they were torn, he does not suspect for the rending of garments is greater than rending, which was rent into many torn pieces. Another language: tearing from the sides is tearing by length.
  עד שמגלה את לבה – as it is written (Numbers 5:18): “[the priest] shall bare the woman’s head.” I don’t know anything other than her head; her body – from where? The inference teaches us: “the woman.” If so, what is the inference concerning “her head?” It teaches that he cuts her hair.
  רבי יהודה אומר כו' – perhaps she goes out innocent and the young priests become jealous of her for they saw that her heart was pleasant and her beautiful hair, but the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 6
  
  היתה מכוסה בלבנים מכסה בשחורים – if they were black [clothing] that were nice for her, cover her with ugly black clothing.
  קטליות – large that they place around the neck and because the woman chokes herself with them in order that she would appear to have a lot of skin, they are called קטליות –chains–necklaces.
  נזמים וטבעות מעבירים ממנה – The Gemara (Talmud Sotah 8b) explains that you would not say that she should leave the earrings and rings after her clothes had been torn and revealed her heart–bosom that this is more of a disgrace to her just as it is a greater disgrace for a naked man that he should walk with shoes on his feet than walk barefoot. It comes to teach us that this is not the case.
  חבל מצרי – It explains in the Jerusalem Talmud that because she acted in the ways of Egypt, but if there is no “common rope”–Egyptian rope, bring other ropes.
  קושרו למעלה מדדיה – so that her clothing doesn’t fall and she would remain naked.
  וכל הרוצה לראות יבא ויראה – and specifically, with men, it is optional and not obligatory, but with women, it is obligatory upon all the women that are found there to come and look as it is written (Ezekiel 23:48): “and all the women shall take warning [not to imitate your wantonness].” 
  וכל הנשים מותרות לראותה. חייבין לראות – But women are permitted to look at her and obligated to look at her. This is explained in the Gemara (Talmud Sotah 8b).
  
  Mishnah 7
  
  המקום ניולה – that a Kohen reveals her head and unravels her hair and rends her clothing.
  היא גלתה את עצמה – she sat at the crossroads and revealed herself to an adulterer.
  המקום גלה עליה – that a Kohen places her at the Nicanor Gate and shows her disgrace to everyone.
  בירך התחילה בעבירה תחילה – on the way to sexual intercourse, the thigh benefits first through the closeness of the flesh.
  ושאר כל הגוף לא פלט the other limbs of her body are not spared from the illness, even though they are not mentioned in the Bible other than the stomach and the thigh.
  
  Mishnah 8
  
  לונביאות – spears.
  לב אביו – Absalom said to his father (i.e., King David): “Write for me that two people that I will choose from all of Israel will go with me.” He wrote for him. He would show his father’s signature to two [people] and they follow him. [He then shows it to] two others and they follow him until he gathered two hundred men. All of them are heads of the Sanhedrins. For he stole the heart of his father, the heart of the Jewish court and the heart of all Israel, as it is written (II Samuel 15:6): “Thus Absalom won away the hearts of the men of Israel.”
  
  Mishnah 9
  
  וכן לענין הטובה – we give a man a reward of the nature of the good that he did. But, however, more than what he did he is recompensed, for a good measure is greater in payments than the measure of retribution.
  
  
  
  
  
  Mishnah 1
  
  היה מביא – the husband.
  את מנחתה – as it is written (Numbers 5:15): “[The man shall bring his wife to the priest.] And he shall bring as an offering for her [one-tenth of an ephah of barley flour].”
  בכפיפה מצרית – a basket made from palm bark [from] the soft that grew around the palm tree.
  כדי ליגעה – that she should confess [her sin of adultery] and not blot out the Name [of God] on the [bitter] waters. And according to the one who says that at the beginning, they would cause her to drink [the bitter waters], and afterwards bring her meal offering, even though the Name [of God] was blotted out, from when she hired, in order that she would confess and not die a disgraced–disfigured death, and even though the scroll was blotted out, if she said, “I am ritually impure,” she does not drink [the waters of bitterness].
  תחלתן וסופן בכלי שרת – not in actual vessels dedicated to Temple service–sacred vessels is spoken of for a person does not bring his meal-offering from the midst of his home in sacred vessels but rather in women’s work baskets of silver or of gold which are appropriate for use as sacred vessels. 
  וזו בכפיפה מצרית – And this is in a basket made of palm-twigs for it is not appropriate to make from it sacred vessels for it is similar to (Malachi 1:8): “Just offer it to your governor.”
  כל המנחות טעונות שמן ולבונה – In the Gemara (Tractate Sotah 14b), the objection is raised: But this is the meal offering of sin-offering, as it is written about it (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, [for it is a sin offering].” But, that which we teach [in this Mishnah]: "כל המנחות באות חטים" –”All meal offerings derive from wheat,” is difficult, for this meal offering of the Omer comes from barley. And the Gemara (Talmud Sotah 14b) resolves the difficulty – one should not teach anything singly but rather, wrapped up–combined and it is taught and this is what it said: all of the meal offerings require oil and frankincense–"כל המנחות טעונות שמן ולבונה", but those that don’t require oil and frankincense come from wheat and the sin meal-offering comes from sifted fine flour, even though it does not require oil and frankincense, it comes from wheat and sifted fine flour. 
  And it comes from grits–unsifted flour, and this does not require oil or frankincense and comes from barley and is derived from flour.
  גרש – it is sifted and winnowed in thirteen sieves like a kind of fine sifted flour with wheat.
  קמח – everything is combined like it is grinded.
  
  Mishnah 2
  
  היה מביא – the Kohen.
  פיילי – a cup in the Greek language (see Talmud Sotah 15b).
  מן הכיור – as it is written (Numbers 5:17): “[The priest shall take] sacral water [in an earthenware vessel],” but there is nothing sacred other than that which was sanctified in a utensil.
  כשם שממעט – Rabbi Yehuda, in the writing of the scroll (see Tractate Sotah, Chapter 2, Mishnah 3), further on in our Mishnah, so he lessens here [the amount of] the water, but the Halakha is not according to Rabbi Yehuda.
  מקום היה שם – amidst the rest of the floor of the Temple.
  וטבעת קבועה בה – to grab hold of the its ring and to lift it from the rest of the floor which was all of marble flagstone.
  כדי שיראה – he has to place in it a measure that will be seen and recognized on the face of the water.
  ונתן אל המים – since it is not written: “and place it in the water,” but rather (Numbers 5:17): “[the priest shall put it] into the water,” implying that it should not be absorbed into it.
  
  Mishnah 3
  
  מאם לא שכב איש אותך וגו' – the clean–pure; which are the curses that come on account of blessings that imply that surely if a man laid, you would not be clean.
  ואינו כותב והשביע הכהן וגו' – for this is not other than a commandment upon the Kohen to have her take an oath.
  ולא היה כותב ואמרה האשה אמן אמן – it is nothing other than a receipt that the woman accepts upon herself the oaths and we derive it as it is written (Numbers 5:23): “[The priest shall put] these curses down in writing and rub it into the water of bitterness],” "האלות"–the curses – to include curses that come on account of the blessings. [The word] "האלה"–these – to exclude [the instructions] and the affirmations (see Talmud Sotah 17a – by the woman saying “Amen”).
  ר' יוסי אומר אינו מפסיק – from when he starts: (Numbers 5:19): “If no man has lain with you” until (Numbers 5:24): “Amen, amen.” And he writes the instructions of (Numbers 5:21): “Here the priest shall administer the curse of adjuration to the woman” and the affirmations (Numbers 5:22): “And the woman shall say, ‘Amen, amen,’” for he expounds the word "את" (verse 19) to include instructions and affirmations.
  רבי יהודה אומר כל עצמו אינו כותב – meaning to say that he was careful so as not to write other than "אלות"–oaths, and not curses that come on account of the blessings and not instructions nor affirmations, for he expounds [the word] "האלות"–the oaths – and not curses that come on account of these blessings to exclude instructions and affirmations.
  
  Mishnah 4
  
  לוח – of wood.
  נייר – of grasses–herbs that they pound–crush them and make them like a kind of leather.
  דפתרא – a hide which is not worked completely through which is prepared with salt and flour but not with gall-nut [juice].
  בספר – on parchment.
  קומוס – resin of the tree which is melted in water.
  קנקנתום – IRMINT and in the foreign language “vitriol.”
  ולא בכל דבר שהוא רושם – and it is absorbed in the parchment and one cannot erase it for gum and vitriol make a lasting impression.
  
  Mishnah 5
  
  אמן שלא שטיתי ארוסה ונשואה – through the rule permitting the court to insert in an oath an affirmation to which the person concerned could not have been compelled directly, he places the burden upon her unchastity while betrothed and even though he did not have regarding him warnings of jealousy (given to the suspected wife) and a married woman’s retirement with a man under suspicious circumstances. And from here, this insertion of an oath to which a person could not have been compelled to take directly is from the Torah.
  שומרת יבם וכנוסה – if she was his sister-in-law (i.e., the widow of his brother who died without issue) and he brought her into a levirate marriage and he was jealous of her and she retired with a man under suspicious circumstances, he inserts a claim of ritual impurity which she could not have been compelled to take directly that she had become defiled while she was awaiting levirate marriage . And our Mishnah is according to Rabbi Akiva who said that a woman awaiting levirate marriage is unchastity–lewdness, but it is not the Halakha but rather a woman awaiting levirate marriage who ran about as a prostitute is permitted to the levir. Therefore, he does not make this condition upon her if she was unchaste as a woman awaiting levirate marriage.
  אמן שלא נטמאתי וכו' – My explanation is made for the “Amen” on the imprecation, “Amen” on the oath, as we taught above (in this Mishnah). And this is what it said: “Amen” that I did not become ritually impure – that is the “Amen” on the oath that the Kohen imposed upon her: “I impose upon you the oath that you did not become ritually impure. 
  ואם נטמאתי יבואו בי – and if I become I became defiled, it should come upon me,” meaning the acceptance of the imprecation that the Kohen related to her and if you were ritually defiled, all of these curses will come upon you.
  אמן שלא אטמא – that if you become ritually impure afterwards, the water will contest her, but the Halakha is not according to Rabbi Meir.
  
  Mishnah 6
  
  ולא משנתגרשה – for if she ran about as a prostitute–was unchaste after she was divorced, and he retracted [from his decision to divorce her] and restored her [as his wife] and he was jealous of her, and she retired with a man under suspicious circumstances, the [bitter] waters do not examine her on prostitution that is after divorce, for the divorced woman who engaged in prostitution is permitted to return to her husband, for the All-Merciful (i.e., God) suspended [the prohibition] on Kiddushin–betrothal, [not] on intercourse, as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” Therefore, when she was betrothe to another man, even though she had not had sexual intimacy, she is prohibited to return to her husband, but if she had sexual intercourse without Kiddushin–betrothal, she is permitted to return to her husband.
  
  
  
  
  
  Mishnah 1
  
  היה נוטל – her husband [would take] her meal-offering, for the command of the priesthood regarding meal-offering is from taking a fistful of the meal-offering and onward (see also Talmud Menahot 9a) and bringing near [the meal-offering] is also the beginning of taking a fistful of the meal-offering but a foreigner (i.e., non-Kohen) does not make an offering on the altar but the sanctification of the utensils and the pouring of oil (on the flour – see Leviticus 2:1) and the mixing, as meal-offerings require oil are appropriate for non-Kohanim.
  
  וכהן מניח ידו תחתיה – as it states regarding peace offerings (Leviticus 7:30): “his own hands shall present [the LORD’s offerings by fire],” and it is stated regarding the meal-offering of the woman suspected of unfaithfulness by her husband (Numbers 5:25): “Then the priest shall take from the woman’s hand [the meal-offering of jealousy,” just as with peace-offerings, the Kohen places his hand underneath the hand of the owners and waves it, so also in the meal-offering of the woman suspected of unfaithfulness by her husband, the Kohen places his hand underneath the hand of the woman and waves it.
  
  Mishnah 2
  
  והגיש – to the southwestern corner.
  והשאר נאכל לכהנים – for all the grabbed [portions of the meal-offerings] are their remnants and are eaten.
  היה משקה ואחר כך מקריב את מנחתה – Three Biblical verses are written: The first [verse]: "והשקה"–and he is to make the woman drink [the waters of bitterness]” (Numbers 5:24) is first; and after that:"ישקה" –Last, he shall make [the woman] drink the water” (Numbers 5:26) and last "והשקה" –Once he made her drink [the water]” (Numbers 5:27). The first mention of "והשקה"–and he is to make [the woman] drink [the waters of bitterness” is for itself – that he causes her to drink after the scroll is blotted out before the offering of the meal-offering. And afterwards, "ישקה" –”and he [shall make the woman] drink the water” – even though that it implies that she was specifically forced, the Biblical verse that is mentioned first is expounded for itself. But the Biblical verses that are mentioned after this are given for being expounded. Therefore, and afterwards "ישקה"–”and he [shall make the woman] drink [the waters of bitterness],” even though it is written after the offering of the meal-offering it refers to preceding the offering. But, it refers to the blotting out [of the parchment] that is written above, as it states, that if it was not blotted out, it is well, but if the form of the letters are recognized, he should not cause her to drink [the waters of bitterness]. And the concluding "והשקה"–Once he made her drink [the water] comes to teach us that if the scroll was blotted out and she states, “I will not drink,” they chide–scold her and force her to drink [the waters of bitterness].
  רבי שמעון אומר מקריב את מנחתה ואחר כך ישקה – that [the words[ "ואחר ישקה"–”Last, he shall make [the woman] drink [the water]” – specifically him, and specifically he wrote it after the offering [of meal-offering], and the first mention of "והשקה" –”and he is to make the woman drink [the waters of bitterness],” that if he forced her to drink post-facto, and afterwards made the offering of her meal-offering, it is fit. And the last [mention]: "והשקה" –”Once he made her drink [the water], that if the scroll was blotted out and she stated, “I will not drink,” we chide–scold her and cause her to drink it against her will. But the Halakha is not according to Rabbi Shimon.
  
  Mishnah 3
  
  מגילתה נגנזת – at the side of the Temple (in the hall containing the golden altar).
  ומנחתה מתפזרת על הדשן – and is burned on the place where the ashes of the sacrifices were deposited that was in the Temple courtyard where they burn there the unfit things for the Holy of Holies, for since it was sanctified with the sacred vessels–dedicated for the Temple service, it requires burning in the courtyard.
  ואין מגילתה כשרה לשקות [בה] סוטה אחרת – for we require writing for her sake, as it is written (there – Numbers 5:30): “and the priest shall carry out [all this ritual with her].” All of the carrying out of the ritual is for her sake.
  המים נשפכים – for since she said hat “I am ritually impure,” she is examined and stands, and the waters of bitterness were not given [to her] other than to verify through them the doubt.
  מערערים אותה – for perhaps she is ritually pure, and on account of her being frightened she says it.
  
  Mishnah 4
  
  אינה מספקת לשתות – in the Gemara (Tractate Sotah 20b), that our Mishnah is according to Rabbi Akiva who holds like Rabbi Shimon who said that one offers her meal-offering and afterwards cause her to drink it. [for as long as] her meal-offering is not offered, the waters do not examine her, as it is written (Numbers 5:15): “a meal offering of remembrance which recalls wrongdoing.”
  מתמלאת גידין – since her flesh blows up, she appears like her sinews have become swollen.
  שלא תטמא את העזרה – it is stated not from defilement from contact with the dead, but rather that she should not spread the condition of uncleanness from her period of menstruation and defile Nicanor [Gate] and the Women’s Court when she would go out through there for a menstruant woman and a woman with a flux are forbidden to enter the Temple mount. But a dead person himself is permitted to enter into the Temple Mount and [into] Nicanor [Gate] which were not sanctified with the holiness of the Temple Courtyard.
  יש לה זכות וכו' – In the Gemara (Tractate Sotah 21a) it explains that the merit of [studying] the Torah is what suspends its effect for her as she brought her children to school and waited for her husband that he will leave outside of the city to engage in the study of Torah.
  כאלו מלמדה תפלות – the juxtaposition of sexual connection of men that from the Torah she understands shrewdness and makes her words in chastity as it is written (Proverbs 8:12): “I, Wisdom, lives with prudence; [I attain knowledge and foresight]” (see Talmud Sotah 21b).
  רוצה אשה בקב – to feed a small amount of food so that sexual intercourse will be available to her.
  מתשעה קבין ופרישות – to separate from sexual intercourse; therefore, there is no good that is Torah study.
  חסיד שוטה – It explains in the Gemara (Talmud Sotah 21b) such as the example that a woman drowned in the river and he said: “It is not the way of the world to look at this woman and to save her.”
  רשע ערום – such as the example where a person speaks in a misleading manner to the judge prior to his fellow litigant coming and when the gates of merit were opened in the heart of the judge to my words, it is difficult to remove them and behold, his wickedness and shrewdness of that [litigant] who transgressed on (Exodus 23:1): “You must not carry false rumors.”
  ואשה פרושה – such as the example of a woman sorcerer who would close the womb of women that are giving birth through sorcery and the woman giving birth would have difficulty doing so. She would say: “I will go and pray; perhaps my prayer will be accepted and she dissolves her witchcraft and she gives birth.
  ומכות פרושים –that he hits himself to show that he is humble and modest, like the example that he walks at the rear at the side of greatness and does not raise his foot from the ground and as a result knocks his fingers on stones and he is that which called in the Gemara (Talmud Sotah 22b) a knocker–borrower (an opprobrious epithet for a sort of sanctimonious Pharisees), or someone who makes himself as one who closes his eyes so as to not look at women. And because of this, he strikes his head and the wall and blood leaves him. And he who is called a bleeder, meaning to say that he bleeds himself as a result of his [excess] piety.
  הרי אלו מכלי עולם – that they want to demonstrate to humanity that they are pious but their inner being is not like their outer shell.
  
  Mishnah 5
  
  מדחה אתה את הטוב – weakens and darkens. The missing resemblance is called “feeble”–”faint” in the language of the Mishnah.
  מתנוונה והולכת – to continually become more faint.
  
  Mishnah 6
  
  נטמאת מנחתה עד שלא קדשה בכלי. הרי היא ככל המנחות – that it was defiled before it was sanctified in a utensil.
  ותפדה – and it is removed for non-holy produce, and from the monies [from the sale of it], he should purchase another.
  ותשרף – when the body was sanctified with holiness and it doesn’t go out anymore for non-holy produce.
  וכל הנשואות לכהנים מנחותיהן נשרפות – and even if a fistful was brought according to the law and not defiled, its remnants are burned on the place where the ashes of sacrifices were deposited and are not consumed because her husband, the Kohen has a portion in it, for it comes from what is his , and the Torah stated (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering: it shall not be eaten.” But the bride is not a whole offering because she has a part in it, and it comes for her atonement. How is this so? The handful of the meal offering which the priest takes to be put on the altar is offered on its own and the left overs are offered on their own.
  
  Mishnah 7
  
  כהנת שנשאת לישראל – the daughter of a Kohen.
  מנחתה נאכלת – it is written (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering [it shall not be eaten].” A Kohen, but not the daughter of a Kohen, and similarly a daughter of a Priest who is a widow and–or a divorcee who brought a free-will donation of meal-offering is consumed.
  כהנת מתחללת – from the priest’s due and from the priesthood if she was engaged in a sexual affair to those who are unfit, she never can return to her state of fitness ever.
  כהן אינו מתחלל – if he married a divorcee, the priest’s wife’s illegitimately married to him or a harlot, but rather all the while that he is with her, he is unfit for Divine service. When he divorces her, he returns to his state of spiritual fitness, as it is written (Leviticus 21:15): “that he may not profane his offspring among his kin;” his progeny are profaned but he is not is not profaned.
  כהנת מטמאה למתים – as it is written (Leviticus 21:1): “[Speak to the priests,] the sons of Aaron,” and not the daughters of Aaron.
  ואין כהנת אוכלת בקדשי קדשים – for the sin offering and guilt offering and meal-offering, with all of them it is written (Leviticus 6:11): “Only the males among Aaron’s descendants shall eat of it.”
  
  Mishnah 8
  
  האיש פורע ופורם – when he is afflicted with leprosy, he lets his hair grow and tears his garments, as it is written (Leviticus 13:44): “The man is leprous; he is unclean.” A man lets his hair grow and he tears his garments. A woman does not let her hair grow and she does not tear her garments.
  האיש מדיר בנו בנזיר – (this section of the Mishnah is also found in Tractate Nazir, Chapter 4, Mishnah 6) – His minor son and his Naziriteship falls upon him, and even when he grows up, and this Halakha is in [Tractate] Nazir and it has no support from the Torah.
  האיש מגלח על נזירו אביו – (this section of the Mishnah is also found in Tractate Nazir, Chapter 5, Mishnah 7) – if his father made a vow in his Naziriteship and separated out his sacrifice (i.e., hair offering), and died, and his son was a Nazir, or that he took the vow of Naziriteship after the death of his father, the son shaves his head on the day of his fulfillment [of the vow] and he brings the sacrifices that his father separated out. And also this Halakha has no support.
  האיש מקדש את בתו – (this section of the Mishnah is also found in Tractate Kiddushin, Chapter 2, Mishnah 1) – he accepts the betrothal of his minor daughter against her will, as it is written (Deuteronomy 22:16): “I gave this man my daughter to wife.”
  האיש נסקל ערום – (this section of the Mishnah is also found in Tractate Sanhedrin, Chapter 6, Mishnayot 3-4) – as it is written (Leviticus 24:14): “and let [the whole community] stone him,” but it is impossible to state him and not her, for behold it is written (Deuteronomy 17:5): “you shall take the man or the woman [who did that wicked thing] out [to the public place],” but rather, him but not his clothing, but her (i.e., this woman) with her clothes.
  האיש נתלה – as it is written (Deuteronomy 21:22): “and you impale him on a stake,” him and not her.
  האיש נמכר בגניבתו – as it is written (Exodus 22:2): “he shall be sold for his theft,” and not her theft.
  
  
  
  
  
  Mishnah 1
  
  ארוסה ושומרת יבם – a betrothed woman whose betrothed is jealous of her and the childless brother’s widow awaiting levirate marriage whose levir is jealous of her.
  
  ולא נוטלות כתובה – for she caused to make herself prohibited upon him for she had retired under suspicious circumstances after a warning given to the suspected wife–manifestation of jealousy that from this manifestation of jealousy and the prohibition, one does not do less, as it is written (Numbers 5:12): “Speak to the Israelite people, etc.” which includes the betrothed woman and the childless brother’s widow awaiting levirate marriage.
  תחת אישה – The verse states that she sits underneath him.
  נתינה – from the Gibeonites and they are prohibited from entering the congregation [of the Lord].
  לא שותות – this portion was not stated other than when it was appropriate to fulfill it, as it is written (Numbers 5:12): “if any man’s wife has gone astray.” The Biblical verse speaks of what is appropriate to marriage, except for a widow [married] with a High Priest [or a divorcee or a woman released from a levirate marriage by Halitzah with a regular Kohen,] etc.
  ולא נוטלות כתובה – even though the rest of the widows with a Kohen Gadol–High Priest collect their Ketubot, as we state in [Tractate] Ketubot [100b and Tractate Yevamot 84a]. This woman does not have her Ketubah because her retiring under suspicious circumstances caused this to her.
  
  Mishnah 2
  
  אמר בעלה איני מקשה ושבעלה בא עליה בדרך – since he causes her that she should not drink [the waters of bitterness], she takes–receives her Ketubah.
  מתו בעליהן – all of the women suspected of infidelity who are appropriate to drink, but did not have an opportunity to be caused [by their husbands] to drink [the bitter waters] until they died.
  ב"ש אומרים נוטלות כתובה – for a document that is designated for collection is considered as collected.
  ולא שותות – as it is written (there – Numbers 5:15): “The man shall bring his wife [to the priest].”
  וב"ה אומרים לא שותות ולא נוטלות כתובתן – meaning to say that from out of the fact that they don’t drink [the waters of bitterness] , they don’t take their Ketubot, for the document that is designated for collection is not considered as already collected.
  
  Mishnah 3
  
  מעוברת חבירו – who died or divorced her and left her pregnant or nursing and the Sages forbid her to marry until the child born would be two years old and he went and married her prior to that time and was jealous of her and she had retired under suspicious circumstances.
  לא שותה – for she is not appropriate to fulfill it for Rabbi Meir holds ha a person who marries a woman who was impregnated by another or who had her become a nursing mother from another should divorce her and never ever return her. But the Halakha is not according to Rabbi Meir.
  יכול הוא להפרישה – until twenty-four months [have passed] and then to retore her. Therefore, we can her worthy of marriage.
  אילונית – she is man-like and does not give birth (i.e., barren, incapable of conception – see Talmud Ketubot 11a for its etymology from "איל"–ram-like).
  ושאינה ראויה לילד – for she had drank that cup of impotence–sterility, and it is prohibited to establish them for one who has not children.
  ר"א אומר יכול הוא לישא אשה אחרת – and he will be permitted to uphold this one. Therefore, she is appropriate for marriage. But the Halakha is not according to Rabbi Eliezer.
  
  Mishnah 4
  
  אשת כהן שותה ומותרת לבעלה – if she is found innocent, for you might have thought for since she is the wife of a Koehn that was forced [to have sexual intercourse with another man], she is forbidden to her husband, let us fear lest she was forced to have sexual intercourse [with another man] and therefore, the [bitter] waters did not examine her, this comes to teach us that this is not the case.
  אשת סריס – that you should not say that apart from “your wife” (Numbers 5:19), the All-Merciful said. But this one is not son of that one. This is what it comes to tell us.
  על ידי כל העריות מקנאים – if he was jealous of her from her father or from her brother, or from one of all of the prohibited relationships and she had retired under suspicious circumstances, it is a manifestation of warning and she is prohibited to him and she drinks [the waters of bitterness]. So that she will not state that “she was defiled,” “she was defiled,” twice – the first [time] to her husband and the [second] to the one who had engaged in intercourse with her, for where he is forbidden to her with this act of prostitution excluding that where is he is prohibited to her and we establish [stating not], this is what it comes to tell us [that this is not the case].
  חוץ מן הקטן – younger than nine years of age and one day where Maimonides explained that his coition is not coition. But to me, it appears that a minor child younger than age thirteen and one day who had not brought signs of puberty, as it is written (Numbers 5:13): “in that a man has had carnal relations with her,” a man, but not a minor child.
  ממי שאינו איש – excluding an animal.
  
  Mishnah 5
  
  אלו שב"ד מקנאין להם – if they see them that they are acting with licentiousness.
  ולא להשקותה אמרו – for we surely require (Numbers 5:15): “that man shall bring his wife [to the priest]” and we don’t have it, and her husband also, when he will come, he cannot cause her to drink [the waters of bitterness] through this warning given to the suspected wife for we require (Numbers 5:14): “and he is wrought up about the wife [who has defiled herself]” and (Numbers 5:15): “that man shall bring his wife,” and Rabbi Yosi does not require: “he is wrought up about the wife”–"וקנא" and “that man shall bring his wife”–"והביא" and the Halakha is not according to Rabbi Yosi. But a blind person does not cause his wife to drink, as it states (there – Numbers 5:13): “unbeknown to her husband”–"מעיני אישה" (literally, from the eyes of her husband), and from what is stated (Numbers 5:29): “a woman who goes astray while married to her husband”–"אשה תחת אישה" – we learned that whatever prevents the husband from causing [her] to drink, prevents the woman from drinking [the waters of bitterness] if his wife had the same thing. Therefore, if she was blind, she does not drink, and if she was lame, she does not drink, as it states (Numbers 5:18): “After he (i.e., the priest) has made the woman stand [before the LORD],” and similarly, if she had her hand or fingers cut off, as it states (Numbers 5:18): “and place upon her hands [the meal offering of remembrance],” or mute, as we require (Numbers 5:22): “And the woman shall say, [“Amen, amen],” and similarly, if the husband was lame, or had his fingers or hand cut off or was mute, he does not cause her to drink [the waters of bitterness, since it is written (Numbers 5:29): “when a woman goes astray while married to her husband”–"אשה תחת אישה" – as we have stated.
  
  
  
  
  
  Mishnah 1
  
  כך בודקין – adulterer.
  ובאו ובאו – both of them (Numbers 5:22 and Numbers 5:27) have an extra [letter] “vav” for interpretation.
  נטמאה ונטמאה – (Numbers 5:27 and Numbers 5:29) the extra “vav” in the second word "ונטמאה" –and defiles herself (Numbers 5:29) is for interpretation.
  רבי אומר שני פעמים וכו' – Rebbe (i.e., Rabbi Judah the Prince) did not expound the extra letter “vav” as Rabbi Akiva but rather the inclusion of the Biblical verses he expounds whether the two forms of "ובאו" –”and they enter” (verse 22) and “the spell-inducing waters enter” or whether two forms of "ונטמאה" –”if she defiled herself” (verses 28 and 29).
  
  Mishnah 2
  
  בו ביום דרש – every place where it teaches: "בו ביום"–on that selfsame day is the day where they appointed Rabbi Eleazar ben Azariah to the presidency, when the [number of] students were increased, they gave permission to all to enter (see Talmud Berakhot 28a). [And because of] of this exposition of נטמאה ונטמאה–she defiled herself (Numbers 5:27); and defiles herself (Numbers 5:29), also was expounded on that selfsame day, we take it as a tradition for all of these here.
  כלי חרס – it is a first level of ritual impurity which was defiled from the unclean reptile which is one of the direct causes of Levitical impurity.
  אינו אומר טמא – (Leviticus 11:33): “everything inside it shall be unclean”; it does not say טמא–is impure–unclean but rather יטמא–will be unclean–impure. It comes to expound also – that יטמא means – that it defiles other things.
  למד על ככר שני – therefore it took the tradition of a loaf because it is found in an oven.
  שמטמא את השלישי – and even that which is non-holy, for the Biblical verse was written undefined.
  דור אחר – from those who will come in the future who will purify the third level of Levitical impurity, and even Terumah–priest’s due which has no Biblical verse regarding it from the Torah.
  והרי עקיבא תלמידך מביא לו ראיה מן המקרא שהוא טמא – even for non-holy produce, but the Halakha is not according to Rabbi Akiva and something that is second level of Levitical impurity does not make something third level of Levitical impurity for non-holy produce, but only for produce dedicated to the Temple.
  
  Mishnah 3
  
  מגרש – an open place free from sowing and from trees for the beauty of the city. But two-thousand [cubits] is not mentioned there for the Levites and is not mentioned other than [for leaving from the limits of] Shabbat.
  שדות וכרמים – and two-thousand [cubits] surrounding they gave to the Levites, and from them they left one-thousand [cubits] surrounding the city for the fields and the rest of the fields and vineyards. And the Halakha is according to Rabbi Eliezer the son of Rabbi Yosi HaGlili that the Sabbath limit is two-thousand [cubits] according to the Rabbis.
  
  Mishnah 4
  
  שאין ת"ל לאמר – which is not similar to the other [mentions] of [the word] "לאמר" –saying, that are in the Torah for the Divine Presence speaks to Moses stating the utterance to Israel. But here, we don’t say this.
  בקורין את ההלל – headings of chapters alone that they would answer following them.
  
  Mishnah 5
  
  מאהבה – that he loved “the place” (i.e., God).
  שקול – the weight will be equivalent, not outweighing to one side or the other, and he holds the Biblical verse with the letter “Vav,” and its implication is that the Biblical verse ended with a “Vav.” "הן יקטלני"–He may well slay me (Job 13:15) – though he kills me, “yet I will trust in Him no longer,” or, “yet I will trust in Him.” (whether one reads the word as לא or לו ).
  מיראה – from fear of retribution that will not come upon him.
  ירא אלהים – and he doesn’t love God.
  
  
  
  
  
  Mishnah 1
  
  משקינא לה ונסתרה אפילו שמע מעף הפורח that she retired under suspicious circumstances–secluded herself, 
  יוציא ויתן כתובה – he should divorce her and provide her Ketubah settlement. Rabbi Eliezer, according to his reasoning who said in the first chapter (Tractate Sotah, Chapter 1, Mishnah 1), that a married woman’s retirement with a man under suspicious circumstances does not require testimony and even a slave and even a maid-servant are believed, that is (identical with) a flying bird for a married woman’s retirement with a man under suspicious circumstances is compared through close analogy of Biblical verses to ritual defilement and everyone is believed regarding her. Therefore, if she retired with a man under suspicious circumstances and he does not want to have to cause her to drink [the bitter waters], he should divorce her and provide her with her Ketubah settlement.
  רבי יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה – women who spin by the light of the moon. Rabbi Yehoshua, according to his reasoning, who said that we cause her to drink [by the testimony] of two [witnesses]. However, when they (i.e., the women twisting yarn) speak of her by [the light of] the moon, the matter is ugly licentiousness, and she should be divorced for even water, moreover, does not examine her as it is taught in the first chapter. But she is ritually pure, and women twisting yarn by moonlight should be talking about her. And the Halakha is according to Rabbi Yehoshua.
  
  Mishnah 2
  
  אני ראיתיה שנטמאת – in that retirement [of hers] under suspicious circumstances which is through two witnesses according to Rabbi Yehoshua or through the flying bird according to Rabbi Eliezer.
  לא היתה שותה – for one witness is believed concerning her even to cause her to lose her Ketubah settlement for there is a basis for it.
  אף לפסלה מכתובתה – that she should not drink [the bitter waters] not take [the settlement of] her Ketubah.
  יבמתה – the wife of her husband’s brother.
  ובת בעלה – from another wife.
  הרי אלו נאמנות – for this testimony, even though they are ineligible for all other testimony which is to her detriment because the Torah believed all testimony that there is concerning her. But, however, not to make her ineligible for her Ketubah [settlement], for they hate her, but rather, that she should not be suspected by her husband of having been unfaithful.
  
  Mishnah 3
  
  שהיה בדין – that one witness should not be believed concerning her if it is not from the decree of the Biblical verse.
  עדות הראשונה – her retirement under suspicious circumstances which does not make her forbidden [to her husband] eternally other than until she drinks [the bitter waters].
  אינה מתקיימת בפחות משנים – since we require to state from an analogy–Gezerah Shavah, and this is Rabbi Yehoshua’s view.
  עדות האחרונה – ritual impurity.
  כל [עדות] שיש בה – it is believed concerning her, as it is written (Numbers 5:13): “and there is no witness against her,” and all mentions of the word "עד"–witness that is mentioned in the Torah, undefined, is not other than two, as it necessitated the Bible to state (Deuteronomy 19:15): “A single witness may not validate against a person [any guilt or blame for any offense that may be committed: a case can be valid only on the testimony of two witnesses or more].” We learn from this that "עד"–witness implies two [witnesses], until the Biblical verse explicitly specifies one [witness]. And as it states, that she was not caught to be forbidden, so we see that one witness is believed.
  
  Mishnah 4
  
  עד אומר נטמאת ועד אומר לא נטמאת – establish one near one, and there is doubt regarding her and she drinks, and especially when they come one in the presence of the other. But this one after that one, when the first stated that she was defiled, he is believed as two [witnesses]. But the second who states that was not defiled, is just considered as one, for the words of the one are not in place of two [witnesses].
  ושנים אומרים לא נטמאת – meaning to say that she was not defiled in your presence, that when you came and found that they retired under suspicious circumstances together and we also were with you and in your presence she was not defiled, the one witness was dismissed and his words were voided because of the two [witnesses] and she remains in a state of “doubt” if she had been defiled before they came and found them [together] and therefore, she drinks [the bitter waters]. And we are taught by the Tanna–teacher in these two clauses of our Mishnah that they are ineligible for [providing] testimony, they went after the majority opinion whether for leniency or stringency, meaning to say, whether to cause her to drink or not to cause her to drink.
  
  
  
  
  
  Mishnah 1
  
  אלו נאמרין. פרשת סוטה – as it is written (Numbers 5:19): “[The priest shall adjure the woman,] saying to her, [“If no man has lain with you, if you have not gone astray in defilement while married to your husband, be immune to harm from this water of bitterness that induces the spell].” In any language that he states it.
  וידוי מעשר – (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house, etc.” He states it in any language that he wishes, as it is written (ibid.): “You shall declare before the LORD your God,” in every language that he speaks.
  קריאת שמע – as it is written (Deuteronomy 6:4): “Hear O Israel ” in any language that you hear.
  ותפלה – a congregation–community that prays, prays–recites the Amidah in any language, but an individual does not pray other than in the holy tongue (i.e., Hebrew).
  וברכת המזון – as it is written (Deuteronomy 8:10): ‘and you shall bless–give thanks [the LORD your God],” in any language that you bless–give thanks.
  ושבועת העדות ושבועת הפקדון – in any language that he made them take an oath and did not give thanks, they are liable. The oath of testimony, we derive it as it is written regarding it (Leviticus 5:1): “[If a person incurs guilt] when he heard a public imprecation,” and the oath of deposit, he derives it [through an analogy] from the oath of testimony (Tractate Sotah 33a): "תחטא" –incurs guilt (Leviticus 5:1) and "תחטא"–sins (Leviticus 5:21).
  
  Mishnah 2
  
  מקרא בכורים – that he would recite from (Deuteronomy 26:5): “My father was a fugitive Aramean,” until the conclusion of the portion.
  וחליצת יבמה – she states (Deuteronomy 25:7): “My husband’s brother refuses to establish a name in Israel for his brother,” and he states (Deuteronomy 25:8): “I do not want to marry her.” And after the ceremony of removing the shoe of the brother-in-law–levir, she says (Deuteronomy 25:9): “Thus shall be done to the man [who will not uphold his brother’s house!]”
  ברכות וקללות – that the Jewish people recited at Mount Gerizim and Mount Ebal.
  
  ברכות כ"ג – after the Divine Service on the Day (i.e., Yom Kippur) in the innermost sanctum (i.e., the Holy of Holies), he would read the portion in the Torah and make the eight blessings that are explained in our Mishnah.
  ופרשת המלך – this is the portion of "הקהל"–Gathering the people (see Deuteronomy 31:10-13), as it explains at the end of our chapter (Mishnah 8).
  ופרשת עגלה ערופה – (Deuteronomy 21:7): “Our hands did not shed this blood,” (Deuteronomy 21:8): “Absolve, O LORD, your people Israel, etc.”
  פרשת משוח מלחמה – (Deuteronomy 20:2): “Before you join battle, etc,” (Deuteronomy 20:3): “Hear, O Israel! You are about to join battle [with your enemy].”
  
  Mishnah 3
  
  כיצד – like from where.
  ולהלן הוא אומר – in the blessings and curses of Har Gerizim (Deuteronomy 27:11-14).
  מה ענייה האמורה להלן בלשון הקודש – as it is written (Deuteronomy 27:14): “[The Levites] shall then proclaim in a loud voice to all the people of Israel.” And it is written there (Exodus 19:19): “God answered him in thunder.” Just as there, it is in the Holy Tongue (i.e., Hebrew), so here too, in the Holy Tongue.
  
  Mishnah 4
  
  וענתה ואמרה ככה – there is no need to teach it through a Gezerah Shavah (analogy), for it is learned from itself, (Deuteronomy 25:9): ‘and [she shall] make this declaration: Thus [shall be done to the man who will not build up his brother’s house!].” In such a language she should state this.
  
  Mishnah 5
  
  שבשומרון – near Shomron–Samaria.
  מכאן ומכאן – on the mountains.
  בשבעים לשון – in the writing of seventy nations and all who wish to teach it should come to study so that there won’t be any fault-finding for the nations to state that we didn’t have from where to learn.
  את האבנים – they concealed the alter after they offered the burnt offerings and the peace offerings.
  ולנו במקומן – in their lodgings in Gilgal, and there, they established the stones.
  
  Mishnah 6
  
  במדינה אומר אותה שלש ברכות – that the Kohanim interrupt between each verse, [and the community] answers [Amen].
  ובמקדש ברכה אחת – because they do not answer “Amen” in the Temple and there is no interruption here.
  ככתבה – with a Yud, Heih (i.e., the letters of the name of God).
  בכנויו – with an Aleph, Daleth [Nun, Yud] for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned, I will come to you and bless you.” The Biblical text transposed it and expounded upon it: In every place that I will come to you and bless you, which is in the Temple–Sanctuary, there I will mention My name.
  כנגד כתפותיהם – because it requires the lifting of the palms of the hands, as it is written (Leviticus 9:22): “Aaron lifted up his hands toward the people and blessed them.” And it is written (Deuteronomy 18:5): “him and his descendants [to be in attendance for service in the name of the LORD] for all time.” Just as he is with the raising of his hands, so too his descendants–children also with the raising of their hands for all time.
  ובמקדש – when they bless the people with the holy name of God and Divine Presence is above from the second joints of their fingers, they lift their hands above their heads.
  שאין מגביה ידיו למעלה מן הציץ – because the name of God is written upon it. But the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 7
  
  ברכות כ"ג – on Yom Kippur after the Divine Service–Avodah had been completed, he reads the Torah and makes eight blessings–benedictions.
  חזן הכנסת – the sexton of the assembly upon whom the duties of the assembly are upon him to bring in
  ראש הכנסת – through his lips are decided all the matters of the congregation, who will recite the prayers leading up to the Shema for the benefit of those who come too late for the regular service, who will recite the Maftir–Haftarah from the prophets and who will go down before the Ark (to serve as the representative of the congregation).
  סגן – who is ready in place of the Kohen Gadol–High Priest for if something should happen to him to make him unfit for service, he will serve in his place.
  והסגן לכ"ג – and all of them are because of the honor of the High Priest, as it is written (Proverbs 14:28): “A numerous people is the glory of the king.”
  וכ"ג עומד ומקבל – it follows that he was sitting, we learn from this that he would read in the Women’s Court, for if it was in the Court of Israel, we hold that there is no sitting in that court other than only the kings of the house of David.
  וקורא אחרי מות – which is the order of [the ritual of] Yom Kippur.
  ואך בעשור – in the Torah portion (Leviticus 22:26 and following): “When an ox or a a sheep or a goat is born” that is near the portion of Aharei Mot (Leviticus 16) and he is able to roll the Torah scroll to there while the Aramaic translator is translating the concluding verse of Aharei Mot and there is no delay in order that the Aramaic translator should interrupt–stop.
  וגולל את התורה – and even though he did not read about the tenth [day of Tishrei] in the book of Numbers (chapter 29, verses 7-11), he reads it by heart. But he should not roll the Torah scroll to there because it is far and there is a delay that would cause the Aramaic translator to interrupt and it is a reproach to the community, and to read from two Torah scrolls is impossible because single person does not read from two Torah scrolls in the congregation because of the defect of the first Torah scroll.
  יותר ממה שקריתי לפניכם – what I am about to read further by heart, they should not say that it is missing from this Scroll, therefore, I won’t roll it there, and why so much? In order not to cast aspersion against the Torah scroll.
  על התורה – the blessing that is after it (i.e., the Haftarah).
  ועל העבודה – May the LORD our God accept [our worship].
  ועל ההודאה – We give thanks to You.
  ועל מחילת עון – You have chosen us that we conclude it with “the king who pardons and forgives our iniquities.”
  ועל המקדש – that th Divine Presence should rest on the Temple and we conclude it with Praised is the LORD Who dwells in Zion.
  ועל הכהנים – that He should accept their sacrifices with favor and we conclude it with [the blessing] “who sanctifies the Kohanim.”
  
  Mishnah 8
  
  [בשמיני] – In the eight year of the Sabbatical year–Shemittah that just passed, which is at the conclusion of this seventh year at the conclusion of the first day of Yom Tov (i.e., Sukkot), as it is written (Deuteronomy 31:10): “On the Feast of Booths.” I hear–learn even on the last day of Yom Tov of the holiday, the inference teaches us (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God],”from the beginning of the Intermediate Days [of the Festival].
  אגריפס המלך – he was from the seed of Herod and in his days, the Second Temple was destroyed.
  זלגו עיניו דמעות – fo this Biblical verse disqualifies him from being King.
  אחינו אתה – his mother is from the Israelites.
  וקורא מתחלת אלה הדברים עד שמע – that is in [the Torah portion of] Vaethanan, and connects with the portion of the Shema (Deuteronomy 6:4-9) and “If you will surely hearken” (Deuteronomy 11:13-21), for in the portion of the Shema is the acceptance of the kingdom of heaven and in the “If you will surely hearken” portion is the acceptance of the yoke of the commandments and he skips and reads (Deuteronomy 14:22): You shall set aside every year a tenth part” and from there he skips and reads (Deuteronomy 26:1ven 2): “When you have set aside in full the tenth part of your yield,” because it is the time of the ingathering [of the crops] and the giving of gifts to the poor and separating the priest’s due and the tithes and even though the portion of the king is between the “You shall set aside every year a tenth part” and “When you have set aside in full the tenth part of your yield,” he reads them together to not interrupt the [verses about the] tithes and afterwards the blessings and curses (Deuteronomy chapter 27-28) which are the acceptance of the decrees and punishments of the Torah and then he returns and reads the portion of the king (Deuteronomy 17:15-20): “You shall be free to set a king over yourselves.”
  
  
  
  
  
  Mishnah 1
  
  משוח מלחמה. ודבר אל העם בלשון הקדש – it is stated here (Deuteronomy 20:2): “[Before you join battle, the priest shall come forward] and address the troops.” And it is stated elsewhere (Exodus 19:19): “As Moses spoke, [God answered him in thunder].” Just as elsewhere is in the Holy Tongue (i.e., Hebrew), even here too is in the Holy Tongue.
  
  הגפת תריסין – striking of those defending each other to cause the hearing of a voice and to threaten.
  הקלגסין – sticks whose heads are curved and they beat them on stones and they fly off on their enemies.
  שובך – the officer of the army Hadarezer in [Second] Samuel [10:16].
  
  Mishnah 2
  
  אחד הבונה ואחד הלוקח – a house built which for him was new.
  ואחד הנוטע חמשה אילני מאכל – and in this, it is a vineyard, two against two, and one goes out with a tail, and even from five types they combine.
  
  Mishnah 3
  
  אילני סרק – such as cedar and sycamore that don’t produce fruit.
  והמחזיר את גרושתו – and he betrothed her, he does not return to her for she is not new to him and in Scripture it is written (Deuteronomy 24:5): “[When a man has taken] a new bride, [he shall not go out with the army or be assigned to it for any purpose].”
  אלמנה – and a High Priest betrothed her, he does not return [to her – a widow],as it is written (Deuteronomy 20:7): “[Is there anyone who has paid the bride-price for a wife,] but has not yet married er? [Let him go back to his home, lest he die in battle and another marry her],” but it was possible. To state, and he did not take her? What is “to take her?” that she is appropriate for him to take her [as a wife].
  על מכונו – tore it down and built it like the first measure, he does not return [to live in it], for it is not new and it is worse than someone who purchases it or who inherits it.
  הבונה בית לבנים בשרון – it is a place whose name is Sharon, and its land is not nice for bricks and it is not something enduring for they had to renew it twice every seven years.
  
  Mishnah 4
  
  ואלו שאין זזין ממקומן – for those above go until the border. And there, we hear the words of the Kohen and they return from the battlefield into the midst of the land of Israel. But they do not return to their homes but rather engage in providing water and food to those who go to war and these do not move from their places and even to go to the border line and to return at the direction of the Kohen.
  הבונה בית וחנכו – and do not live in it for a year yet, and similarly, one who plants a vineyard and redeem it, and the fourth year has not yet passed upon it.
  נקי יהיה לביתו – for his house.
  יהיה – an amplification which the Biblical verse adds to you which is something other that should be like this.
  
  Mishnah 5
  
  ויספו השוטרים – on the words of the Kohen.
  בקשרי המלחמה – that they become knotty to stand squeezed together that the enemies will not separate them.
  לפיכך – the person who is fearful is the person who fears from sins that are in his hand, the Torah hung “built, and planted and betrothed” to return on their account, so that the return would be dependent upon this and he would not be embarrassed to state regarding it from the sins that are in his hand and he is fearful and returns.
  ר' יוסי אומר אלמנה לכהן גדול וכו' – for Rabbi Yosi HaGlili, even if he transgressed on the words of the Scribes, he returns, for according to Rabbi Yosi, until he transgresses the words of the Torah is similar to a widow marrying a High Priest.
  
  Mishnah 6
  
  ובעקבו של עם – at the rear of the people who guard that the last ones who are behind them should not flee.
  זקפים – warriors appointed to this, for if one of the fighters falls, he will restore him and raise him up.
  ואחרים מאחוריהם וכשילין של ברזל – to guard that they will not flee.
  כשילים – iron hatchets–spades.
  לקפח את שוקיו – to sever his foreleg.
  שתחלת ניסה נפילה – it is transposed language for the beginning of falling (i.e., in slaughter) is the rout (see Talmud Sotah 44b).
  
  Mishnah 7
  
  בד"א – that they return from the battlefield and there are those who do not move from their places in an optional war.
  אבל מלחמת מצוה הכל יוצאים – a war of the Land of Israel, and the war against Amalek. Everyone admits that it is obligatory, and everyone goes out in it [to fight]. But the wars of the House of David to extend and widen the brder of Israel and to assess taxes from peoples such as the war of Aram Naharayim and Aram Tzobah (Syria), everyone agrees that it is option. But the First Tanna–Teacher and Rabbi Yehudah did not disagree other than with a war that Israel fights with its enemies in order that they not grow stronger over them and trouble hem. The first Tanna–teacher calls that an optional war, and holds that a person is not permitted to make himself idle from the commandment in order to fight in a war like this, but Rabbi Yehuda holds that this also is a commanded war, for after it is to save Israel from the hand of their enemies, and one who engages in a commandment is exempt from another commandment. But the Halakha is not according to Rabbi Yehuda.
  
  
  
  
  
  Mishnah 1
  
  עגלה ערופה בלשון הקדש – what the elders say (Deuteronomy 21:7): “Our hands did not shed this blood,” and the Kohanim state (Deuteronomy 27:8): “Absolve, O LORD, Your people Israel [whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel],” it was necessary to state this in the Holy Tongue (i.e., Hebrew).
  שנאמר כי ימצא וכו' – and in the same portion it states (Deuteronomy 21:7): ‘And they shall make this declaration,” and it states further on (Deuteronomy 27:14): “The Levites shall then proclaim [in a loud voice to all the people of Israel.” Just as there it is in the Holy Tongue (i.e., Hebrew), even here is in the Holy Tongue.
  היו יוצאים – and they come there and measure from the slain to the side of the villages that surround him to know which is closest.
  אין ב"ד שקול – a Jewish court is not made where it will be possible to divide into equal shares but rather, that the majority will be on the one side, to fulfill (Exodus 23:2): “[you shall not give perverse testimony in a dispute] so as to pervert in favor of the mighty.”
  
  Mishnah 2
  
  נמצא סמוך לספר – near the border of non-Jews
  לא היו מודדים – they would not measure, as it is written (Deuteronomy 21:1): “someone slain is found [lying in the open],” excluding someone who brings himself that is nearby the border of the non-Jews as if he brought himself to death.
  לעיר שאין בה ב"ד לא היו מודדין. אין מודדין אלא מעיר שיש בה ב"ד – this is what he said: if he is found near a city that lacks in it a Jewish court, we don’t measure it, but rather, [near to] a city that has a Jewish court close to it. What city that has a Jewish court near it? And if he did not repeat this teaching, I would think that we don’t measure at all, the inference teaches us (Deuteronomy 21:3): “The elders of the town [nearest the corpse] shall then take a [heifer which has never been worked, which has never pulled in a yoke],” anyמway, for this “the city” is an additional Biblical verse” for one could have written “and the city that is closest to the slain and its elders went out.”
  מכוון – squeezed in–confined, that it is not closer to this or fro that one, even as much as a thread’s length.
  מביאות שתי עגלות דברי ר"א – but the Halakha is not like this, but rather, both bring one heifer jointly . And we state this in the Gemara in [Tractate] Bekhorot [18a).
  אין ירושלם מביאה עגלה ערופה – as it is written (Deuteronomy 21:1): “in the land that the LORD your God is assigning you [as a possession) to possess,” excluding Jerusalem that was not allotted to the tribes.
  
  Mishnah 3
  
  נמצא ראשו במקום אחד – now the Tanna is not speaking about the matter of measuring, since the end (actually, the beginning of Mishnah 4 of this chapter) teaches, from where do they measure–"מאין מודדין" – it follows that in the first part of the Mishnah we do not deal with measurement, but rather, we are dealing with the corpse of a person whose relatives are unknown and whose burial is obligatory on everyone that acquires its place for where his head is found in one place and his body in another place, we bring the head to the body and we bury it where the body is found, for the body fell in its place for the head is unsteady, which are the words of Rabbi Eliezer.
  רבי עקיבא אומר מוליכין הגוף אצל הראש – for the head, where it fell, it fell, and its body runs and goes, and the Halakha is according to Rabbi Akiva.
  
  Mishnah 4
  
  ר:א אומר מטיבורו – he holds that the real life is in his navel.
  ר' עקיבא אומר מחוטמו – real life is from his nose (cessation of breath from the nostrils is the main sign of death – see Talmud Yoma 85a), as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”
  מקום שנעשה חלל מצוארו – it is not called slain, other than from the neck, as it is written (Ezekiel 21:34): “you shall be wielded over the necks of the dishonored withed ones.” Therefore, from it (i.e., the neck) they would measure, as it is written (Deuteronomy 21:3): “[The elders of the town nearest] to the corpse,” But the Halakha is according to Rabbi Akiva.
  
  Mishnah 5
  
  נפטרו זקני ירושלם – who do not come other than to measure, as it is written (Deuteronomy 21:2): “Your elders and magistrates shall go out and measure [the distances from the corpse to the nearby towns].”
  אע"פ שאינו איתן כשר – it did not state "איתן"–everflowing–strong wadi (Deuteronomy 21:4) as an indispensable condition but rather for the Mitzvah.
  בקופיץ – a large knife.
  מאחריה – opposite its neck.
  מקומה אסור – forever.
  ומותר לסרוק שם פשתן – work that is not on the body of the land, as it is written (Deuteronomy 21:4): “[a heifer] which has never been worked, which has never pulled a yoke.” Just as sowing is special which is on the main body of the land, so also, all work which is on the main body of the land.
  לנקר את האבנים – to chisel the stones.
  
  Mishnah 6
  
  ולא בא לידינו ופטרנוהו – without food.
  ולא ראענוהו והנחנוהו – without accompaniment.
  
  Mishnah 7
  
  תצא ותרעה בעדר – like other non-holy animals.
  כפרה ספיקה – which had performed its own [work].
  ואחר כך נמצא ההורגד ה"ז יהרג – as it is written at the end of the portion of the heifer whose neck was broken (Deuteronomy 21:9): “Thus you will remove from your midst guilt for the blood of the innocent.”
  
  Mishnah 8
  
  עד אחד אומר ראיתי ועד אחד אומר לא ראית – as for example when both came at the same time [then] they would break the neck. But if one came first and said “I saw the killer”, and they believed him like two [witnesses]. For the Torah believed him, as it is written (Deuteronomy 21:1): “the identity of the slayer not being known,” but if they did know, even through one witness, they don’t break the neck, even though one witness had come and afterwards his testimony is contradicted, the second is not believed, because the words of the one is not in the of two [witnesses].
  עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפים – as, for example, the two [witnesses] and the one are invalid witnesses, for in the case of invalid witnesses, one goes according to the majority of opinions.
  
  Mishnah 9
  
  בטלה עגלה ערופה – because they knew of them who was accustomed to kill.
  בטלו האשכולות – a person who has everything (this is a Notarikon – describing the word אשכולות – see the commentary of Tosafot Yom Tov who also quotes Maimonides on this matter), meaning to say, their Torah is true without reproach.
  
  Mishnah 10
  
  הודיית מעשר – the confession of the tithe (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house; and I have given it to the Levite,” because Ezra fined the Levites that they did not give to them the tithe [of the tithe] when he came up [to the Land of Israel] from the Diaspora, and the Levites did not go up with him, and he (i.e., Ezra) commanded that they should give the tithe [of the tithe] to the Kohanim, and Yohanan the High Priest annulled the confession because he was not able to say, “and I have given it to the Levite.”
  בטל את המעוררים – for the Levites would say on each day on the platform (Psalms 44:24): “rouse yourself, why do you sleep, O God.” He stated: Is there sleep before God? (see Talmud Sotah 48a and Tosefta Sotah 13:9). And he stood and annulled them.
  ואת הנקפין – that they would wound the calf of the sacrifice between its horns in order that blood would fall between its eyes so that it would not see and it would be easy to bend over and to slaughter it and he would stand and annul it for it appeared as having a blemish (and unfit for the altar) and he established for them rings in the ground for them to place the neck of the animal within it.
  נוקפין – beat and its example [Tractate Hullin 7b], “no person bruises his finger here on earth [unless it was so decreed against him in heaven].”
  היה פטיש מכה בירושלים – on the Intermediate days of the Festival those artisans of copper and iron would beat with a hammer in order to perform work which cannot be postponed without irretrievable loss, and he stood and cancelled them because the thing becomes more known and there is a disregard of the Intermediate Days of the Festival.
  ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation that just as regarding the great heave offering–priest’s share of the crop, its punishment [for non-fulfilment] is death, so too, the tenth of the tenth [given by the Levites to the Kohanim] and separation of priestly shares is required before one is able to partake of them, [non-fulfillment] is punishable by death and he established that they should take out from the doubtfully tithed produce only the tenth-of-a-tenth and the Second Tithe, and they should not take out it the First Tithe and the Poor Man’s Tithe for one can say to the Levite and–or the Poor Person: Bring proof that it is produce from which priestly gifts and tithes had not yet been separated and take it. And from this ordinance and onward, a person who takes his fruit from the marketplace would not ask if they had been properly prepared [by the giving of the priestly gifts and tithes] or not, but immediately, he separates from them the tenth-of-the-tenth and the Second Tithe, and consumes the rest for anyone who purchases from those who did not observe certain religious customs regarding tithing, their produce is considered doubtfully tithed.
  
  Mishnah 11
  
  סנהדרין – the judges are there, and they are called a Sanhedrin in that they detest a majestic appearance–an imposing figure in judgment.
  בטל השיר – as it is written (Lamentations 5:14): “The old men are gone from the gate, The young men from their music” when the elders who were the Sanhedrin who were sitting at the gate were made idle, the young men were also made idle from their music.
  
  Mishnah 12
  
  משמתו נביאים הראשונים – all the prophets are called the Early Prophets, except for Haggai, Zechariah and Malachi and their associates for they were the Latter [Prophets] who were during the days of the Second Temple.
  השמיר – a kind of worm-like creature like the size of a barley-corn that they would show it–place it upon the stones marked with ink and they would split open on their own, [and through it] would open the stones of the Ephod and the Breastplate, as it is written concerning them (Exodus 28:20 – see also Talmud Sotah 48b): “in their mountings,” that they would be complete and not lacking [but he would write on them with ink] and the Shamir would show them outside upon the ink.
  ונופת צופים – honey that comes from a place whose name is the inner portion of the cells and is more praiseworthy.
  ופסקו אנשי אמנה – that believe in the Holy One, blessed be He.
  
  Mishnah 13
  
  הטהרה בטלה את הטעם – the ritual purity that ceased from Israel, the taste and aroma of the fruits were abolished, for at the time that Israel was ritually pure and engaged in ritual purity, even the Holy One, blessed be He would purify the produce from a bad taste and a bad smell.
  מעשר בטל שומן דגן – for the tithe was called fat, as it is written (Numbers 18:12): “All the best of the oil.”
  
  Mishnah 14
  
  בפולמוס של אספסיינוס – the army that Vespasian brought against Jerusalem.
  גזרו על עטרות חתנים – they would make garlands for the grooms from salt stone which is clear like the appearance of a jewel and they dye it with sulfur–bitumen like the appearance of embroidery which they call NEEL. And there are those who interpret–explain it as garlands of myrtle and of roses and both are forbidden, but only garlands of reeds are permitted.
  ועל האירוס – it is made like a winnow–sieve whose walls are round and they spread on its mouth a thin piece of leather and beat it with a thin mallet and it emits a clear sound and it the foreign language we call it TANBORO.
  עטרות כלות – similar to a city that is made from gold.
  ושלא ילמד אדם את בנו יונית – the explanation is Greek wisdom and there are hints and riddles that the Greeks had and only those who were accustomed to them would know them, and in the Gemara (Talmud Sotah 49b) it explains the reason because of an incident when the Hasmonean kings fought one another (the allusion is to the struggle between the two sons of Alexander Jannaeus, Hyrcanus and Aristobulus; Hyrcanus had the assistance of the Romans who besieged Jerusalem). Those who were inside would let down to those who were outside denarii (i.e., money) in a basket and haul up for them [animals for] the daily offerings. There was one elder there who was learned in Greek wisdom, speaking with them in Greek: As long as you are engaged in the Temple service, they will never surrender to you. That same day, they let down denarii in the basket and hauled up for them a pig. At that time, they said: “Cursed be the person who raises a pig and cursed be the man who teaches his son Greek wisdom.
  בפולמוס האחרון – this is the destruction of the [Second] Temple and it was of Titus.
  באפריון – like a tent of golden robes and cloaks.
  ורבותינו התירו שתצא כלה באפריון – because of modesty and such is the Halakha.
  
  Mishnah 15
  
  בטלו מושלי משלים – such as the parables of the foxes that we state in [Tractate] Sanhedrin [38b] when Rabbi Meir would expound on the lesson and would divide his exposition into three parts: one-third devoted to legal discussion, one-third to homily and one-third to parables.
  השקדנים – they are attendant on the doors of the Academy–Bet Midrash night and day as we state in [Tractate] Yevamot [63b] as Ben Azzai stated: What can I do when my soul is attached to–in love with the Torah.
  הדרשנים – he was expert in Midrash and the rationales of the Biblical verses, as it states [Talmud Berakhot 12b – actually Tractate Berakhot, Chapter 1, Mishnah 5]: “And I did not succeed (in proving) that the Exodus from Egypt should be mentioned at night until [I heard] the exposition of Ben Zoma.”
  בטל כבוד תורה – He would give attention to expound upon each and every stroke on letter [Tractate Menahot 29b]. This is the great honor of the Torah which has nothing to abolish it.
  שבטלו אנשי מעשה – they do wondrous deeds as we state in [Tractate] Taanit [25a]: he will ordain that vinegar should burn, and to goats that they should bring wolves on their horns.”
  קטנותם של חסידים – they wee the pious individuals walking and becoming scarce and he was from their most inferior and their end.
  משמת רבן גמליאל הזקן בטל כבוד התורה – and until he died [Tractate Megillah 21a], there was health in the world, and hey would study the Torah while standing. And when he died, feebleness of strength came to the world and they began to study while sitting, and this is the abolishment of the honor of the Torah.
  משמת רבי בטלה ענוה – the students of Rebbe (i.e., Rabbi Judah the Patriarch) added and wrote this in the Mishnah.