Sotah 37

דכתיב זאת בשני אנשים ושני בועלין דכולי עלמא לא פליגי דהאשה שותה ושונה דכתיב תורת

for it is written 'This'. In the case of two husbands and two paramours none differ that a woman drinks and does so again, for it is written 'the law of. Where they differ is in the case of the same husband and two paramours, or two husbands and the same paramour. The first Tanna holds that 'the law of indicates the inclusion of them all, and 'This' indicates the exclusion of the case of the same husband and the same paramour. The Rabbis hold that 'This' indicates the exclusion of them all, and 'the law of indicates the inclusion of the case of two husbands and two paramours. R. Judah holds that 'This' is to exclude two cases and 'the law of is to include two cases. 'This' is to exclude two cases, viz., the same husband and the same paramour, and the same husband and two paramours; 'the law of is to include two cases, viz., two husbands and the same paramour, and two husbands and two paramours.

כי פליגי באיש אחד ושני בועלין בשני אנשים ובועל אחד

<b><i>MISHNAH</i></b>. HE<span class="x" onmousemove="('comment',' According to Rashi it is the husband; other commentators declare it is the priest. ');">¹</span>

ת"ק סבר תורת לרבויי כולהי זאת למעוטי איש אחד ובועל אחד

TAKES HER MEAL-OFFERING OUT OF THE BASKET OF PALM-TWIGS AND PLACES IT IN A MINISTERING VESSEL AND SETS IT UPON HER HAND; AND THE PRIEST PLACES HIS HAND UNDER HERS AND WAVES IT.<span class="x" onmousemove="('comment',' The offering, forward and backward, and up and down. ');">²</span>

ורבנן בתראי סברי זאת למעוטי כולהי תורת לרבויי שני אנשים ושני בועלין

HAVING WAVED IT, HE BROUGHT A HANDFUL [TO THE ALTAR], FUMIGATED IT, AND THE REMAINDER WAS EATEN BY THE PRIESTS. HE [FIRST] GIVES [HER THE WATER OF BITTERNESS] TO DRINK, AND THEN SACRIFICES HER MEAL-OFFERING. R. SIMEON SAYS: HE SACRIFICES HER MEAL-OFFERING AND THEN GIVES HER TO DRINK, AS IT IS SAID, AND AFTERWARD SHALL MAKE THE WOMAN DRINK THE WATER;<span class="x" onmousemove="('comment',' Num. V, 26. ');">³</span>

ור' יהודה זאת למעוטי תרתי תורת לרבות תרתי זאת למעוטי תרתי איש אחד ובועל אחד איש אחד ושני בועלין תורת לרבויי תרתי שני אנשים ובועל אחד שני אנשים ושני בועלין

BUT IF HE GAVE HER TO DRINK AND THEN SACRIFICED HER MEAL-OFFERING IT IS VALID.

<br><br><big><strong>הדרן עלך היה מביא</strong></big><br><br>

<b><i>GEMARA</i></b>. R. Eleazar said to R. Joshiah his contemporary:<span class="x" onmousemove="('comment',' This is added to distinguish him from an earlier Rabbi of that name. ');">⁴</span>

מתני׳ <big><strong>היה</strong></big> נוטל את מנחתה מתוך כפיפה מצרית ונותנה לתוך כלי שרת ונותנה על ידה וכהן מניח ידו מתחתיה ומניפה הניף והגיש קמץ והקטיר והשאר נאכל לכהנים

You shall not sit down<span class="x" onmousemove="('comment',' Lit., 'sit on your legs', v. Nazir (Sonc. ed.) p. 87, n. 9. ');">⁵</span>

היה משקה ואחר כך מקריב את מנחתה רבי שמעון אומר מקריב את מנחתה ואח"כ היה משקה שנאמר (במדבר ה, כו) ואחר ישקה את האשה את המים אם השקה ואחר כך הקריב את מנחתה כשרה

until you have explained the following: Whence is it that the meal-offering of a suspected woman requires to be waved? 'Whence have we it? It is written In connection therewith, And shall wave<span class="x" onmousemove="('comment',' Ibid. 25. ');">⁶</span>

<big><strong>גמ׳</strong></big> אמר ליה רבי אלעזר לרבי יאשיה דדריה לא תיתב אכרעך עד דמפרשת לה להא מילתא מנין למנחת סוטה שטעונה תנופה מנא לן והניף כתיב בה בבעלים מנלן

— But [my question is], whence [is it that it has to be done] with [the co-operation of] the owner?'<span class="x" onmousemove="('comment',' In this instance, the suspected woman; and the verse declares, The priest shall take the meal-offering of jealousy out of the woman's hand and shall wave, Ibid. ');">⁷</span>

אתיא יד יד משלמים כתיב הכא (במדבר ה, כה) ולקח הכהן מיד האשה וכתיב התם (ויקרא ז, ל) ידיו תביאנה

— It is derived from the analogous use of the word 'hand' in connection with the peace-offering. Here it is written: 'The priest shall take out of the woman's hand', and there it is written: His own hands shall bring.<span class="x" onmousemove="('comment',' Lev. VII, 30. ');">⁸</span>

מה כאן כהן אף להלן כהן ומה להלן בעלים אף כאן בעלים הא כיצד מניח ידו תחת ידי הבעלים ומניף

As in this present case it refers to the priest [who waves the offering of the suspected woman], so there it refers to the priest;<span class="x" onmousemove="('comment',' Who performs the act of waving although it is not explicitly mentioned. ');">⁹</span>

הניף והגיש קמץ וכו' היה משקה ואחר כך מקריב את מנחתה הא אקרבה

and as there [in the waving of the peace-offering] the owner [holds it during the rite] so here the owner [holds it]. What, then, was the procedure? — [The priest] places his hand under the hands of the owner and waves.

הכי קאמר סדר מנחות כיצד הניף והגיש קמץ והקטיר והשאר נאכל לכהנים

HAVING WAVED IT, HE BROUGHT A HANDFUL … HE [FIRST] GIVES [HER THE WATER OF BITTERNESS] TO DRINK, AND THEN SACRIFICES HER MEAL-OFFERING. But he has already offered it!<span class="x" onmousemove="('comment',' Since the Mishnah stated: HE BROUGHT A HANDFUL (TO THE ALTAR), FUMIGATED IT. ');">¹⁰</span>

ובהשקאה גופה פליגי רבי שמעון ורבנן דרבנן סברי משקה ואח"כ מקריב את מנחתה ורבי שמעון סבר מקריב את מנחתה ואחר כך משקה שנאמר (במדבר ה, כו) ואחר ישקה

— This is what is intended:<span class="x" onmousemove="('comment',' This Mishnah is describing the order of the sacrifice without any reference to whether it comes before or after the drinking of the water. ');">¹¹</span>

ואם השקה ואחר כך הקריב את מנחתה כשרה

What is the procedure in connection with meal-offerings? He waves, brings a handful [to the altar]. fumigates it and the remainder is eaten by the priests. As to the giving of the water to drink, on this R. Simeon and the Rabbis differ; because the Rabbis hold that he gives her to drink and then sacrifices her meal-offering, whereas R. Simeon holds that he sacrifices her meal-offering and then gives her to drink, as it is said: 'And afterwards shall make the woman drink'. BUT IF HE GAVE HER TO DRINK AND THEN SACRIFICED HER MEAL-OFFERING IT IS VALID.