What is the connection between this Parshah and the previous one?
1.
Ba'al ha'Turim: The fact that it is common to find a corpse during wartime.
2)
What are the implications of "Ki Yimatzei"?
1.
Sotah, 45b and Sifri: It implies that it is an unusual occurence to preclude where (the corpse is found on the border of the country or close to a town of Nochrim - Sotah, Ibid.), where murder is common, and by the ssame token, Eglah Arufah only applies when murder is uncommon.
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2.
Yerushalmi, Sotah, 9:1 #1. It implies that the corpse is easily found - to preclude where it was hidden and required a search to find it.
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3.
Yerushalmi, Sotah, 9:1 #2: "Ki Yimatzei" implies via witnesses - who testify that the found corpse fulfils all the necessary requireents. Refer to 21:1:2:1.
Sotah, 44b and Yerushalmi, 9:2: A Chalal is someone who was killed - and is no longer shuddering
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- by the sword, but not if he was strangled
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(or cast down from a high place - Yerusalmi, Ibid).
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What are the words "ba'Adamah", "Nofeil" and "ba'Sadeh" coming to preclude?
1.
Targum Yonasan and Sotah, 44b: "ba'Adamah" - precludes where the corpse is found buried underneath a pile of stones;
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"Nofeil" - where it is hanging on a tree
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, and "ba'Sadeh" - where it is floating on the water - which are all not subject to the Din of Eglah Arufah.
What3 are the implications of the words "Nofel ba'Sadeh"?
1.
Sotah, 44b: "Nofel", 've'Lo Taluy be'Ilan';
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"ba'Sadeh", 've'Lo Tzaf al'P'nei ha'Mayim' "Chalal" however, incorporates 'Mushlach' ? if it has been cast on the ground.
Sotah, 47b and Yerushalmi Sotah, 9:1: It implies that if even one witness knows the identity of the murderer - even if he lives at the other side of the world (and even if that person is an Eved Cana'ani or a Shifchah Cana'anis - Yerushalmi Sotah, 9:1) - they do not bring the Eglah Arufah.
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