Sotah 10 continues the mesechta's trend of aggadic digression. Its funny --- when I was talking to a friend who is in his first daf yomi cycle, I told him that Sotah would be a fun mesechta. I have not seen him much due to scheduling issues, but I would love to find out whether he is enjoying the aggdita as much as usual. I know that for me, the levity and interesting insights that are taught through the aggdita method have been thought provoking, despite the fact that this is not my first time through Sotah.
A number of points from today's daf stood out to me and I would like to briefly discuss two of them in this post. On the bottom of Sotah 10a (spilling over to 10b) the Gemara discusses Avraham Avinu and his actions in taking in guests. In so doing, the Gemara interprets Genesis 21:33, where the Chumash states that Avraham planted an "eshel" in Beer Sheva and there he proclaimed the name of Hashem, G-d of the Universe." In discussing the word "eshel" two Amoraim (R' Yehuda and R'Nechemiah) dispute what the eshel was, one says that it was an orchard and the other an inn. As to the orchard, the verse lends itself to such an interpretaion, but in stating that it was an inn, the Gemara is required to use a verse from Daniel where the verb "Vayita" was utilized within the context of pitching a tent (rather than planting as it normally is interpreted). Of note to me was Rashi's explanation of how eshel could mean an inn - he explained that it was an acronym for achila (eating) shtiyah (drinking) and leviya (accompanying) meaning that Avraham would give travelers who passed his way food, drink and then would accompany them on their journey.
What was interesting to me is that I would have thought the "lamed" word would have been "linah" -- that Avraham gave them to sleep over in his tent. However on reflection, it does teach the mitzva that a person is required to accompany his guest part of the way when the guest leaves. As such, leviya would be a greater chiddush. I recall that when I was in my fist year of Yeshiva in Israel (1988-89), I ate a shabbos meal by a family which lived in Geula or Arzei Habira (I can't remember which one). I had been sent there through the Jeff Seidel program as I was volunteering at Heritage House in the Old City. The husband of the family that hosted us told me that his father lived outside of Boston, Mass and that at an advanced age he used to insist on accompanying his guests half way home, even if they lived an hour away. It was the kind of story that sticks with you, and I recall it often, even if I don't take it to that level.
The end of the verse also has an interesting interpretation on Sotah 10b. Reish Lakish writes that it should not be said that Avraham proclaimed Hashem, but rather that he cause Hashem's greatness to be called out by others. He explains that after his guests had eaten and drunk, they would get up to praise him. Avraham would then respond, is it my food that you are eating? No it is Hashem's food (since he created the world) - go out and praise the one who created and sustained the world, since He is the one who is responsible for all that you are eating. As such he did cause Hashem's name to be proclaimed.
A number of points from today's daf stood out to me and I would like to briefly discuss two of them in this post. On the bottom of Sotah 10a (spilling over to 10b) the Gemara discusses Avraham Avinu and his actions in taking in guests. In so doing, the Gemara interprets Genesis 21:33, where the Chumash states that Avraham planted an "eshel" in Beer Sheva and there he proclaimed the name of Hashem, G-d of the Universe." In discussing the word "eshel" two Amoraim (R' Yehuda and R'Nechemiah) dispute what the eshel was, one says that it was an orchard and the other an inn. As to the orchard, the verse lends itself to such an interpretaion, but in stating that it was an inn, the Gemara is required to use a verse from Daniel where the verb "Vayita" was utilized within the context of pitching a tent (rather than planting as it normally is interpreted). Of note to me was Rashi's explanation of how eshel could mean an inn - he explained that it was an acronym for achila (eating) shtiyah (drinking) and leviya (accompanying) meaning that Avraham would give travelers who passed his way food, drink and then would accompany them on their journey.
What was interesting to me is that I would have thought the "lamed" word would have been "linah" -- that Avraham gave them to sleep over in his tent. However on reflection, it does teach the mitzva that a person is required to accompany his guest part of the way when the guest leaves. As such, leviya would be a greater chiddush. I recall that when I was in my fist year of Yeshiva in Israel (1988-89), I ate a shabbos meal by a family which lived in Geula or Arzei Habira (I can't remember which one). I had been sent there through the Jeff Seidel program as I was volunteering at Heritage House in the Old City. The husband of the family that hosted us told me that his father lived outside of Boston, Mass and that at an advanced age he used to insist on accompanying his guests half way home, even if they lived an hour away. It was the kind of story that sticks with you, and I recall it often, even if I don't take it to that level.
The end of the verse also has an interesting interpretation on Sotah 10b. Reish Lakish writes that it should not be said that Avraham proclaimed Hashem, but rather that he cause Hashem's greatness to be called out by others. He explains that after his guests had eaten and drunk, they would get up to praise him. Avraham would then respond, is it my food that you are eating? No it is Hashem's food (since he created the world) - go out and praise the one who created and sustained the world, since He is the one who is responsible for all that you are eating. As such he did cause Hashem's name to be proclaimed.
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