Sotah 13

Chapter 13

א יש לה עדים במדינת הים
1 where there are witnesses against her in a far-distant land!<span class="x" onmousemove="('comment',' Which is deduced from Scripture as suspending the effect of the water; consequently there is still the objection that it causes pure women to be suspected. ');"><sup>1</sup></span>
ב לא שכיחא
2 — That is uncommon.<span class="x" onmousemove="('comment',' It is so rare for witnesses to be far away that no suspicion would be created on that ground. ');"><sup>2</sup></span>
ג <big><strong>מתני׳</strong></big> כיצד עושה לה מוליכה לבית דין שבאותו מקום ומוסרין לו שני תלמידי חכמים שמא יבא עליה בדרך רבי יהודה אומר בעלה נאמן עליה
3 <b><i>MISHNAH</i></b>. HOW DOES [THE HUSBAND] DEAL WITH HER? HE BRINGS HER TO THE COURT OF JUSTICE IN THE PLACE WHERE HE RESIDES, AND THEY ASSIGN TO HIM TWO DISCIPLES OF THE SAGES<span class="x" onmousemove="('comment',' To accompany him and his wife on the journey. ');"><sup>3</sup></span>
ד <big><strong>גמ׳</strong></big> תרי ואיהו הא תלתא לימא מסייע לי' לרב דאמר רב יהודה אמר רב לא שנו אלא בעיר אבל בדרך עד דאיכא שלשה שמא יצטרך אחד מהן לנקביו ונמצא אחד מהן מתייחד עם הערוה
4 LEST HE COHABIT WITH HER ON THE JOURNEY.<span class="x" onmousemove="('comment',' To Jerusalem where the ordeal takes place. ');"><sup>4</sup></span>
ה לא הכא היינו טעמא כי היכי דליהוו עליה סהדי
5 R. JUDAH SAYS, HER HUSBAND IS TRUSTED WITH HER.<span class="x" onmousemove="('comment',' That he will not cohabit; if he does, the ordeal is not held. ');"><sup>5</sup></span>
ו תלמידי חכמים אין כולי עלמא לא לימא מסייע ליה לאידך דרב דאמר רב יהודה אמר רב לא שנו אלא כשרין אבל פרוצין אפילו עשרה נמי לא מעשה היה והוציאוה עשרה במטה
6 <b><i>GEMARA</i></b>. Two [disciples of the Sages] and he make three. Is this to say that it supports the teaching of Rab? For Rab Judah said in the name of Rab: [The Rabbis] did not teach [that a woman may be in the company of two men] except in a city; but on a journey there must be three, in case one of them should have need to relieve himself and consequently one of them will be left alone with [the possibility of] immorality!<span class="x" onmousemove="('comment',' V. Kid. 81a. ');"><sup>6</sup></span>
ז לא הכא היינו טעמא דידעי לאתרויי ביה
7 — No; here the reason is that they should be witnesses against him.<span class="x" onmousemove="('comment',' In the event of the husband cohabiting with her. ');"><sup>7</sup></span>
ח רבי יהודה אומר בעלה וכו' תניא רבי יהודה אומר בעלה נאמן מקל וחומר ומה נדה שהיא בכרת בעלה נאמן עליה סוטה שהיא בלאו לא כל שכן
8 [But the fact that] disciples of the Sages are necessary and not ordinary men, does this not support another teaching of Rab? For Rab Judah said in the name of Rab: [The Rabbis] did not teach [that a woman may be in the company of two men] except in the case of pure men; but in the case of dissolute men not even with ten. It once happened that ten men carried a [live] woman [out of the city] in a coffin [to violate her]! — No; here the reason is that they will know to warn him.<span class="x" onmousemove="('comment',' Should he wish to cohabit, so that the ordeal be not held. ');"><sup>8</sup></span>
ט ורבנן היא הנותנת נדה דכרת חמירא ליה ומהימן סוטה דלאו לא חמירא ליה ולא מהימן
9 R. JUDAH SAYS, HER HUSBAND etc. It has been taught: R. Judah says: By <i>a fortiori</i> reasoning [it is deduced] that a husband is trusted.<span class="x" onmousemove="('comment',' In this matter of cohabitation and witnesses are unnecessary. ');"><sup>9</sup></span>
י ורבי יהודה מק"ו מייתי לה והא רבי יהודה מקראי מייתי לה דתניא (במדבר ה, טו) והביא האיש את אשתו אל הכהן מן התורה האיש מביא את אשתו אבל אמרו חכמים מוסרין לו שני תלמידי חכמים שמא יבא עליה בדרך
10 If a husband is trusted in the matter of his wife during menstruation where the penalty is excision,<span class="x" onmousemove="('comment',' Kareth v. Glos. Lev. XX, 18. A husband may occupy the same room as his wife while she is in that condition and he is trusted not to cohabit. ');"><sup>10</sup></span>
יא רבי יוסי אומר בעלה נאמן עליה מקל וחומר ומה נדה שהיא בכרת בעלה נאמן עליה סוטה שהיא בלאו לא כ"ש
11 how much more so in the matter of his wife under suspicion in connection with which there is a mere prohibition.<span class="x" onmousemove="('comment',' Without any penalty attached thereto, v. Yeb. 11b. ');"><sup>11</sup></span>
יב אמרו לו לא אם אמרת בנדה שכן יש לה היתר תאמר בסוטה שאין לה היתר ואומר (משלי ט, יז) מים גנובים ימתקו וגו'
12 And [how do] the Rabbis [meet this argument]? — The same reasoning establishes [their view]: in the case of a wife during menstruation where the penalty is excision, since it is so stringent, the husband is trusted; but in the case of a wife under suspicion where [cohabitation] is a mere prohibition, since there is no stringent [penalty] for him, he is not trusted. But does R. Judah derive his view from <i>a fortiori</i> reasoning? He surely derives it from a Scriptural text; for it has been taught: Then shall the man bring his wife unto the priest<span class="x" onmousemove="('comment',' Num. V, 15. ');"><sup>12</sup></span>
יג ר' יהודה אומר מן התורה האיש מביא את אשתו אל הכהן שנא' והביא האיש את אשתו
13 — according to the Torah it is the husband who has to bring his wife; but said the Sages, They assign to him two disciples of the Sages lest he cohabit with her on the journey. R. Jose says: By <i>a fortiori</i> reasoning [it is deduced] that a husband is trusted with her. If a husband is trusted in the matter of his wife during menstruation where the penalty is excision, how much more so in the matter of his wife while under suspicion in connection with which there is a mere prohibition. [The Sages] replied to him, No; if you argue [that he may be trusted] in the case of his wife during menstruation to whom he will have a right [on her recovery], will you argue so in the case of his wife under suspicion when he may never have a right to her!<span class="x" onmousemove="('comment',' If she is proved guilty, he must divorce her. Consequently the temptation is greater in the latter case. ');"><sup>13</sup></span>
יד אמר להו קל וחומר ברישא ופרכוה והדר אמר להו קרא
14 It further states: Stolen waters are sweet, etc.!<span class="x" onmousemove="('comment',' Prov. IX, 17. ');"><sup>14</sup></span>
טו רבי יהודה היינו תנא קמא איכא בינייהו אבל אמרו
15 R. Judah says: According to the Torah it is the husband who has to bring his wife; as it is said: Then shall the man bring his wife!<span class="x" onmousemove="('comment',' [R. Judah thus derives his ruling from a Scriptural text and not from a fortiori reasoning?] ');"><sup>15</sup></span>
טז <big><strong>מתני׳</strong></big> היו מעלין אותה לבית דין הגדול שבירושלים ומאיימין עליה כדרך שמאיימין על עדי נפשות
16 — At first he argued his view to [the Sages] by <i>a fortiori</i> reasoning; but when they refuted it, he then quoted the text to them. But R. Judah's opinion is the same as that of the first Tanna!<span class="x" onmousemove="('comment',' Quoted at the end of the last paragraph who cites Num. V, 15. ');"><sup>16</sup></span>
יז ואומר לה בתי הרבה יין עושה הרבה שחוק עושה הרבה ילדות עושה הרבה שכנים הרעים עושין
17 — There is a point of difference between them, viz., [the continuation], 'But, said the Rabbis' etc.<span class="x" onmousemove="('comment',' With which R. Judah disagrees. ');"><sup>17</sup></span>
יח עשי לשמו הגדול שנכתב בקדושה שלא ימחה על המים ואומר לפניה דברים שאינם כדי לשומען היא וכל משפחת בית אביה
18 <b><i>MISHNAH</i></b>. THEY BRING HER UP TO THE GREAT COURT OF JUSTICE WHICH IS IN JERUSALEM, AND [THE JUDGES] SOLEMNLY CHARGE HER IN THE SAME WAY THAT THEY CHARGE WITNESSES IN CAPITAL CASES<span class="x" onmousemove="('comment',' V. Sanh. 37a. ');"><sup>18</sup></span>
יט אם אמרה טמאה אני שוברת כתובתה ויוצאת
19 AND SAY TO HER,' MY DAUGHTER, WINE DOES MUCH, FRIVOLITY DOES MUCH, YOUTH DOES MUCH, BAD NEIGHBOURS DO MUCH.<span class="x" onmousemove="('comment',' I.e., there may be some excuse for your behaviour. ');"><sup>19</sup></span>
כ ואם אמרה טהורה אני מעלין אותה לשער המזרח שעל פתח שער נקנור ששם משקין את הסוטות ומטהרין את היולדות ומטהרין את המצורעין
20 DO IT<span class="x" onmousemove="('comment',' Confess if you are guilty, and so make the ordeal unnecessary which includes the use of the Divine Name. ');"><sup>20</sup></span>
כא וכהן אוחז בבגדיה אם נקרעו נקרעו ואם נפרמו נפרמו עד שהוא מגלה את לבה וסותר את שערה רבי יהודה אומר אם היה לבה נאה לא היה מגלהו ואם היה שערה נאה לא היה סותר
21 FOR THE SAKE OF HIS GREAT NAME WHICH IS WRITTEN IN HOLINESS SO THAT IT MAY NOT BE OBLITERATED BY THE WATER.'<span class="x" onmousemove="('comment',' V. Num. V, 23. ');"><sup>21</sup></span>
כב היתה מתכסה בלבנים מכסה בשחורים היה עליה כלי זהב
22 AND THEY RELATE TO HER MATTERS WHICH NEITHER SHE NOR ALL THE FAMILY OF HER FATHER'S HOUSE IS WORTHY TO HEAR.<span class="x" onmousemove="('comment',' Instances of persons in Israel's history who confessed their guilt. ');"><sup>22</sup></span> — IF SHE SAID, 'I HAVE MISCONDUCTED MYSELF', SHE GIVES A QUITTANCE FOR HER MARRIAGE-SETTLEMENT<span class="x" onmousemove="('comment',' I.e., she admits misconduct in writing and the forfeiture of the sum due to her under the marriage-settlement, ');"><sup>23</sup></span> AND DEPARTS;<span class="x" onmousemove="('comment',' After being formally divorced. ');"><sup>24</sup></span> BUT IF SHE SAYS, 'I AM PURE', THEY BRING HER UP TO THE EAST GATE WHICH IS BY THE ENTRANCE OF NICANOR'S GATE<span class="x" onmousemove="('comment',' Two gates of Corinthian bronze presented to the Temple by an Alexandrian named Nicanor. They were located between the Court of Israelites and the Court of women. V. Nazir (Sonc. ed.) p. 165, n. 11. ');"><sup>25</sup></span> WHERE THEY GIVE SUSPECTED WOMEN THE WATER TO DRINK, PURIFY WOMEN AFTER CHILDBIRTH AND PURIFY LEPERS.<span class="x" onmousemove="('comment',' I.e., the place where such persons, who are not allowed through uncleanness to enter the Temple-precincts, bring their purificatory offerings. ');"><sup>26</sup></span> A PRIEST SEIZES HER GARMENTS<span class="x" onmousemove="('comment',' At the neck. ');"><sup>27</sup></span> — IF THEY ARE RENT THEY ARE RENT, AND IF THEY BECOME UNSTITCHED THEY ARE UNSTITCHED UNTIL HE UNCOVERS HER BOSOM,<span class="x" onmousemove="('comment',' Lit., 'heart'. ');"><sup>28</sup></span> AND HE UNDOES HER HAIR. R. JUDAH SAYS: IF HER BOSOM WAS BEAUTIFUL HE DOES NOT UNCOVER IT, AND IF HER HAIR WAS BEAUTIFUL HE DOES NOT UNDO IT. — IF SHE WAS CLOTHED IN WHITE, HE CLOTHES HER IN BLACK. IF SHE WORE GOLDEN ORNAMENTS
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