[18a - 31 lines; 18b - 42 lines]

1)[line 1]שני דפיןSHNEI DAPIN- (a) two columns (RASHI); (b) two pages (TOSFOS)

2)[line 14]יש ברירהYESH BEREIRAH

(a)In numerous places in Shas we find arguments among the Tana'im/Amora'im as to whether "Yesh Bereirah" (i.e. Bereirah works) or "Ein Bereirah" (i.e. Bereirah does not work). Bereirah means making one's action contingent retroactively on future events. Examples of this are: selling an object on the condition that it rains tomorrow; buying or selling today an object that will be selected tomorrow. "Ein Bereirah" means that such a stipulation does not work. An action cannot be contingent on a future event. The Ran (Nedarim 45b) explains the logic of this rule by saying, "It is not proper for something to take effect when there remains a doubt on what it will take effect" (see Insights to Chulin 15:2.). "Yesh Bereirah" means that such a stipulation does work.

(b)When the action is contingent on a past event, there is no question that the action works - even if the people involved in the action are not aware as to whether the past event did or did not take place. Example: If a person makes two Eruvei Techumin before sundown on Erev Shabbos, in two different directions, and stipulates, "If my Rebbi is presently staying in a village towards the east, I would like the eastern Eruv to work, if not, I would like the western Eruv to work." The man making the Eruv may not know where his Rebbi is, but when he finds out the Eruv will have taken effect on the side that he stipulated.

(c)We find dozens of instances in the Gemara where a person may perform an action "on the condition that..." (b'Tenai). For example, a man may buy or sell an object or divorce his wife on the condition that the other party pays or does whatever the first party specifies. If the condition is not kept in the future, the sale or divorce is annulled. This situation is not called Bereirah - see Insights to Yoma 56:1.

(d)Halachically, most Poskim conclude (based on Beitzah 38a) that regarding Biblical questions (mid'Oraisa), we assume that Bereirah does not work (l'Chumrah), but in regards to Rabbinical questions (mid'Rabanan), we rely on Bereirah.

3)[line 15]תיקוTEIKU

The Pri Megadim (in his Igeres preceding his introduction to Orach Chaim, #9) quotes and discusses various explanations for the word Teiku:

1.It is sealed in its container ("Tik") (ARUCH, Erech Tik).

2.Tehei Ka'i - "Let it (the question) stand" (MUSAF HA'ARUCH).

3.Tishbi Yetaretz Kushyos v'Ibayos - "Eliyahu ha'Navi will answer difficulties and questions" (TOSFOS YOM TOV, end of Eduyos).

4)[line 15]השקה בסיבHISHKAH B'SIV- If the Kohen took a piece of the fibrous substance just under the surface of the date palm and (a) rolled into a straw and made her drink the Mei Sotah through it (RASHI); (b) soaked up the Mei Sotah in the piece of Siv and made her suck it out

5)[line 16]בשפופרתSHEFOFERES- a hollow reed


6a)[line 1]ושומרת יבםV'SHOMERES YAVAM- and while I was waiting for my Yavam to perform Yibum with me

b)[line 1]וכנוסהKENUSAH- after Yibum was performed with me

c)[line 1]ושומרת יבםV'SHOMERES YAVAM (YIBUM)

See Background to Sotah 16:15.

7)[line 16]אין קידושין תופסין בחייבי לאויןEIN KIDUSHIN TOFSIN B'CHAYAVEI LAVIN

(a)There are women whom the Torah prohibits to certain men. However, if these men transgress a Torah prohibition and are Mekadesh (betroth) them, the Kidushin are valid. Other women are prohibited to the extent that even if the men are Mekadesh them, the Kidushin are not valid.

(b)The Tana'im argue, based upon differing interpretations of the verses of the Torah (Kidushin 67b-68a), with which women Kidushin are valid and with which women Kidushin are not valid.

1.According to most of the Tana'im, Kidushin are valid with women who are prohibited only with a Lav and/or an Aseh. Kidushin are not valid with women who are prohibited with an Isur Kares (such as the Arayos that the Torah prohibits in Parshas Acharei Mos, Vayikra 18:6-23).

2.Rebbi Akiva and other Tana'im are more stringent, ruling that Kidushin are not valid even with those women who are prohibited with an Isur Lav. The Tana'im argue further with regard to the opinion of Rebbi Akiva, as to whether Kidushin are not valid only with some of the Chayavei Lavin (those women who were never permitted to the man in question), or with all of them. Additionally, one Tana claims that according to Rebbi Akiva, Kidushin are not valid with Isurei Aseh either (see "Mamzer," Background to Yevamos 68:5).

(c)Another result of the above-mentioned argument applies to Mamzerim. According to the opinion that rules that only Kidushin with Chayavei Kares are not valid, the children of Chayavei Lavim are not Mamzerim. According to Rebbi Akiva and those Tana'im who rule that Kidushin with Chayavei Lavim are not valid either, the children of Chayavei Lavim are also Mamzerim (see "Mamzer," Background to Yevamos 68:5).

(d)According to all opinions, Kidushin may not be effected with a non-Jewish maidservant or a Nochris, even though the prohibition against marrying them is not a Isur Kares, since the institution of Kidushin does not exist with regard to these women (see Insights to Yevamos 45:1).

8)[line 33]שהאשה שותה ושונהSHE'HA'ISHAH SHOSAH V'SHONAH- a woman can drink Mei Sotah two times (if she was under suspicion two different times)

9)[line 36]נחוניא חופר שיחיןNECHUNYA CHOFER SHICHIN- Nechunya the well-digger, one of the great Tana'ic sages