Bamidbar Rabbah 9:34

אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וגו' (במדבר ה, יב), הֲדָא הוּא דִכְתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי וגו', צוּר יְלָדְךָ, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף וגו', הַנּוֹאֵף אוֹמֵר אֵין בְּרִיָה יוֹדַעַת בִּי, לְפִי שֶׁכָּל מַעֲשָׂיו אֵינָן אֶלָּא בַּחשֶׁךְ, וְכֵן הוּא אוֹמֵר (משלי ז, ח ט): עֹבֵר בַּשּׁוּק אֵצֶל פִּנָהּ וְדֶרֶךְ בֵּיתָהּ יִצְעָד, בְּנֶשֶׁף בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה, הוּא סָבוּר לְפִי שֶׁעוֹשֶׂה מַעֲשָׂיו בַּחשֶׁךְ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יֵדַע בּוֹ, וְכֵן הוּא אוֹמֵר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה' לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יֹדְעֵנוּ, שֶׁכֵּן דֶּרֶךְ כָּל עוֹבְרֵי עֲבֵרָה הֵם חוֹשְׁבִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יִרְאֶה בְּמַעֲשֵׂיהֶם, וְכֵן הוּא אוֹמֵר (איוב כב, יב טו): הֲלֹא אֱלוֹהַּ גֹּבַהּ שָׁמָיִם וּרְאֵה רֹאשׁ כּוֹכָבִים כִּי רָמוּ, וְאָמַרְתָּ מַה יָּדַע אֵל וגו' עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה וגו' הַאֹרַח עוֹלָם תִּשְׁמוֹר וגו', וְכֵן הוּא אוֹמֵר: וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן. אֵינוֹ אוֹמֵר לֹא יִרְאַנִי אָדָם, אֶלָּא לֹא תְשׁוּרֵנִי עָיִן, לֹא עַיִן שֶׁל מַטָּה וְלֹא עַיִן שֶׁל מַעְלָה. מַהוּ (איוב כד, טו): וְסֵתֶר פָּנִים יָשִׂים, הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹשֵׁב סֵתֶר, יָשִׂים פָּנִים שֶׁל נוֹאֵף בְּאוֹתוֹ הָעֻבָּר, לְפִי שֶׁהַנּוֹאֵף וְהַנּוֹאֶפֶת רוֹצִין שֶׁלֹא תִתְעַבֵּר אֶלָּא שֶׁיַּעֲשׂוּ תַּאֲוָתָן בִּלְבָד, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְפַרְסְמָן בָּעוֹלָם כְּדֵי שֶׁיֵּדְעוּ הַבְּרִיוֹת וְיֹאמְרוּ פָּנִים שֶׁל זֶה הֵם פְּנֵי הַנּוֹאֵף, שֶׁצָּר צוּרַת הָעֻבָּר בִּדְמוּת הַנּוֹאֵף, הֱוֵי: וְסֵתֶר פָּנִים יָשִׂים. וּלְפִיכָךְ נִקְרָא זִמָּה, לְפִי שֶׁהֵן כּוֹפְרִין שְׁנֵיהֶם וְאוֹמְרִים לֹא עָבַרְנוּ עֲבֵרָה, וְהַבְּרִיּוֹת אוֹמְרִים אִם כֵּן זֶה מַהוּ, וְלֹא תֹאמַר בִּזְמַן שֶׁהִיא מִתְעַבֶּרֶת מִן הַנּוֹאֵף אוֹתָהּ שָׁעָה דּוֹמָה צוּרַת הַוָּלָד לְצוּרַף הַנּוֹאֵף, אֶלָּא אֲפִלּוּ הִיא מְעֻבֶּרֶת מִבַּעֲלָהּ וּבָא עָלֶיהָ הַנּוֹאֵף, הַקָּדוֹשׁ בָּרוּךְ הוּא מְהַפֵּךְ צוּרַת הַוָּלָד לְצוּרַת הַנּוֹאֵף, וְכֵן הוּא אוֹמֵר (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, אָמַר רַבִּי יִצְחָק הַנּוֹאֵף הַזֶּה כִּבְיָכוֹל מְרַשֵּׁל כֹּחַ הַשְּׁכִינָה, כֵּיצַד הָעֻבָּר שֶׁהִיא מִתְעַבֶּרֶת מִן הָאִישׁ, צָר צוּרָתוֹ בְּתוֹךְ אַרְבָּעִים יוֹם, לְאַחַר אַרְבָּעִים יוֹם הַנּוֹאֵף בָּא עָלֶיהָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד וְתוֹהֶה, וְאוֹמֵר, שֶׁל מִי אָצוּר שֶׁל צוּרַת הַבַּעַל אוֹ שֶׁל צוּרַת הַנּוֹאֵף, כִּבְיָכוֹל צוּר יְלָדְךָ תֶּשִׁי, יו"ד שֶׁל תֶּשִׁי זְעִירָה, תַּשׁ יְדֵי הַצַּיָּר. אָמַר רַבִּי אַבָּהוּ לְמָה הַדָּבָר דּוֹמֶה לְצַיָּר שֶׁהָיָה צָר אִיקוֹנִין שֶׁל מֶלֶךְ בָּא לִגְמֹר הַפַּרְצוּף אָמְרוּ לוֹ מֵת הַמֶּלֶךְ וְעָמַד מֶלֶךְ אַחֵר, כֵּיוָן שֶׁשָּׁמַע הַצַּיָּר כָּךְ, נִתְרַשְּׁלוּ יָדָיו, הִתְחִיל אוֹמֵר מָה אֶעֱשֶׂה מֵאֵלּוּ הַסַּמְּמָנִין, אִם אָצוּר אוֹתוֹ בְּצוּרַת הַמֶּלֶךְ הָרִאשׁוֹן אוֹ בְּצוּרַת הַשֵּׁנִי, הִתְחִיל תָּמֵהַּ. כָּךְ, הָאִישׁ מְשַׁמֵּשׁ, הַקָּדוֹשׁ בָּרוּךְ הוּא צָר צוּרַת הָעֻבָּר בִּדְמוּת אָבִיו, חָזַר הַנּוֹאֵף וּבָא עָלֶיהָ הֲרֵי נִתְעָרְבוּ הַסַּמְמָנִין, הֲדָא הוּא דִכְתִיב (הושע ד, ב): אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף פָּרָצוּ וְדָמִים בְּדָמִים נָגָעוּ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל חָזַר וְהָפַךְ אֶת הַצּוּרָה שֶׁצָּר בַּתְּחִלָּה בִּדְמוּת הָאִישׁ לִדְמוּת הַנּוֹאֵף, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: ותֶר פָּנִים יָשִׂים, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ. מָשָׁל לְאַרְכִיטֶקְטוֹן קָטָאדִיקוֹס עַל אוֹתָהּ מְדִינָה, הִתְחִילוּ בְּנֵי הַמְדִינָה מַטְמִינִים כַּסְפָּם וּזְהָבָם לְתוֹךְ הַמַּטְמוֹנִים, אָמַר לָהֶם הָאַרְכִיטֶקְטוֹן אֲנִי בָּנִיתִי אֶת הַמְּדִינָה וַאֲנִי עָשִׂיתִי אֶת הַמַּטְמוֹנִים, מִמֶּנִּי אַתֶּם מַטְמִינִים. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמְנָאֲפִים, מִמֶּנִּי אַתֶּם מַסְתִּירִים אֶת עַצְמְכֶם, וַהֲלוֹא אֲנִי הוּא שֶׁבָּרָאתִי אֶת הַלְּבָבוֹת, הֲדָא הוּא דִכְתִיב (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וגו', לְכָךְ נֶאֱמַר: וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ, אֲנִי בָּרָאתִי אֶתְכֶם וְעָשִׂיתִי אֶתְכֶם מְחִלִּים מְחִלִּים אֵלּוּ הַלְּבָבוֹת וְהַכְּלָיוֹת, וְאַתֶּם שׁוֹכְחִין אוֹתִי וּמְשַׁקְּרִין בִּי כִּי אֵינִי רוֹאֶה וְאֵינִי יוֹדֵעַ מַעֲשֵׂיכֶם. וְכֵן רָמַז משֶׁה דָּבָר זֶה בְּפָרָשַׁת סוֹטָה, הֲדָא הוּא דִכְתִיב (במדבר ה, יב): אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וגו'. “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12).
“If the wife of any man will stray…” – that is what is written: “You neglected the Rock that begot you…” (Deuteronomy 32:18). “The Rock that begot you” – that is what is written: “The eye of the adulterer awaits the night, [saying: No eye will behold me]” (Job 24:15). The adulterer says: No person knows of me, because all of his actions are exclusively in the dark. Likewise it says: “Who passes in the street near her corner, and on the way to her house he treads, in the twilight, in the evening of the day, in the dead of night and blackness” (Proverbs 7:8–9). He believes that because he performs his actions in the darkness that the Holy One blessed be He does not know of him. Likewise, it says: “Woe, those who go deep from the Lord to conceal a scheme, and their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). As, this is the way of all performers of transgressions; they think that the Holy One blessed be He will not see their actions. And it says: “Is God not at the apex of heaven? See the height of the stars, how lofty they are. You say: What does God know?… Clouds obscure for Him and He does not see.… Will you keep the old path [upon which men of evil have trodden]?” (Job 22:12–15). Likewise it says: “The eye of the adulterer awaits the night, saying: No eye will behold me” – neither an eye below nor an eye above. What is, “and he masks [yasim] his face [panim] clandestinely” (Job 24:15)? The Holy One blessed be He, who dwells clandestinely [seter], will place [yasim] the face [panim] of the adulterer on that fetus, as the adulterer and the adulteress want that she not conceive, but that they merely satisfy their lust. But the Holy One blessed be He publicizes them in the world, so that people will know and say: The face of this one is the face of the adulterer, as He shapes the features of the fetus in the image of the adulterer. That is, “veseter panim yasim.”¹“Veseter panim yasim” can mean, “He will place the clandestine face.” That is why it is called lewdness [zima], because they both deny it and say: We performed no transgression. But the people say: If so, what is this [ze mahu]?
Do not say it is only when she is impregnated by the adulterer that in that instance the features of the child are similar to the features of the adulterer. But even if she is pregnant from her husband and the adulterer consorts with her, the Holy One blessed be He transforms the features of the child to the features of the adulterer. Likewise it says: “You neglected the Rock that begot you” (Deuteronomy 32:18) – Rabbi Yitzḥak said: This adulterer weakens, as it were, the power of the Divine Presence. How so? The fetus with which she is impregnated by her husband, He shapes its features within forty days. After forty days, the adulterer consorts with her and the Holy One blessed be He stands, wonders, and says: With whose shall I form him, with the features of the husband or the features of the adulterer? It is, as it were, “you neglected [teshi] the Rock that begot you.” The yod of teshi, in miniature:²This yod is miniature in some versions of the Bible. The hand of the Designer weakened [tash].
Rabbi Abbahu said: To what is the matter comparable? It is to a painter who was painting a portrait of the king. He came to complete his face, they said to him: The king died and another took his place. When the artist heard this, his hands weakened. He began saying: What shall I do with these paints? Shall I form it with the features of the first king or with the features of the second king? He began wondering. So, the husband engages in relations, the Holy One blessed be He shapes the features of the fetus in the image of his father. The adulterer then consorts with her – the paints were intermingled. That is what is written: “Cursing, lying, murder, theft, and adultery have broken out, and blood touches blood” (Hosea 4:5). What does the Holy One blessed be He do? As it were, He then transforms the features that he formed initially in the image of the husband, to the image of the adulterer, to realize what is stated: “Veseter panim yasim.” That is, “you neglected the Rock that begot you, and forgot God your Originator” (Deuteronomy 32:18).
This is analogous to the chief architect – tax collector of a certain province. The residents of the province began hiding their silver and gold in hiding places. The architect said to them: I built the province and I crafted the hiding places; are you hiding it from me? So, the Holy One blessed be He said to the adulterers: Is it from Me that you are hiding yourselves? Is it not I who created the hearts? That is what is written: “I, the Lord, probe the heart, examine kidneys…” (Jeremiah 17:10). That is why it is stated: “And forgot God your Originator [meḥolelekha]” (Deuteronomy 32:18). I created you and crafted you cavities upon cavities [meḥilim meḥilim] – these are the hearts and the kidneys; but you forget Me and lie in My regard that I do not see and do not know your actions. Likewise, Moses alluded to this matter in the portion of the sota. That is what is written: “If the wife of any man [ish ish] will stray…”

לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא, אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ, מַה תַּלְמוּד לוֹמַר: אִישׁ אִישׁ, שֶׁאַף עַל פִּי שֶׁהִיא מְשַׁמֶּשֶׁת לְאֶחָד, אַף עַל פִּי כֵן לִשְׁנַיִם הִיא זְקוּקָה שֶׁהִיא כּוֹפֶרֶת בִּשְׁנַיִם, הָאֶחָד כְּשֶׁהִיא מְזַנָּה הִיא כּוֹפֶרֶת בְּאִישָׁהּ, שֶׁהִפְקִיד גּוּפוֹ אֶצְלָהּ לְשָׁמְרוֹ. וְהָאֶחָד, שֶׁהִיא כּוֹפֶרֶת בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁצִּוָּה אוֹתָהּ (שמות כ, יג): לֹא תִנְאָף, וְאוֹמֵר (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת. וּמִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא אִישׁ, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה וגו', וּלְכָךְ כְּתִיב בַּסּוֹטָה: וּמָעֲלָה בוֹ מָעַל, לְפִי שֶׁהִיא כּוֹפֶרֶת בַּפִּקָּדוֹן, כְּמָה דְתֵימָא (ויקרא ה, כא): נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּה' וְכִחֵשׁ בַּעֲמִיתוֹ וגו', וַהֲרֵי דְבָרִים קַל וָחֹמֶר, מַה מָּמוֹן הַקַּל כָּל הַכּוֹפֵר בַּפִּקָּדוֹן כְּאִלּוּ כּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר וּמָעֲלָה מַעַל בַּה' וְכִחֵשׁ, הַכּוֹפֵר בְּפִקָּדוֹן הַגּוּף עַל אַחַת כַּמָּה וְכַמָּה שֶׁכָּל הַכּוֹפֵר בּוֹ כְּאִלּוּ כּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, לְכָךְ נֶאֱמַר: אִישׁ אִישׁ, עַל שֶׁהִיא כּוֹפֶרֶת בִּשְׁנֵי אִישִׁים, בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא אִישׁ, וּבְבַעֲלָהּ שֶׁהוּא אִישׁ, וְכֵן הוּא אוֹמֵר (משלי ב, יז): הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת בְּרִית אֱלֹהֶיהָ שָׁכֵחָה. דָּבָר אַחֵר, אִישׁ אִישׁ, לִמְּדָה אוֹתְךָ הַתּוֹרָה שֶׁתְּהֵא וַתְּרָן בְּתוֹךְ בֵּיתֶךָ, נִשְׁפַּךְ יַיִן הֱוֵי וַתְּרָן (משלי ח, כא): לְהַנְחִיל וגו', וְכֵן שַׁמְנָךְ, (משלי ח, כא): וְאֹצְרֹתֵיהֶם אֲמַלֵּא. נִקְרַע כְּסוּתְךָ (תהלים כ, ו): יְמַלֵּא ה' כָּל מִשְׁאֲלוֹתֶךָ, אֲבָל אִם שָׁמַעְתָּ דָּבָר עַל אִשְׁתְּךָ קוּם כַּגֶּבֶר, לְמִי שֶׁגֶּבֶר אַתְּ הֱוֵי גֶּבֶר, לְכָךְ נֶאֱמַר: אִישׁ אִישׁ. It needed to say only: If the wife of a man [ish] will stray. Why does the verse state: “Any man [ish ish]”? It is because even though she engages in relations with one man, she is committed to two and she denies [her commitment to] two. The one, when she engages in harlotry she denies [her commitment to] her husband, who entrusted her with his body³His semen. to keep it. And one, when she denies [her commitment to] the Holy One blessed be He who commanded her: “You shall not commit adultery” (Exodus 20:13), and it says: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10).
From where is it derived that the Holy One blessed be He is called an ish? It is as it is stated: “The Lord is a Man [ish] of war…” (Exodus 15:3). This is why “and commit a trespass against him” is written regarding the sota: It is because she denies a claim concerning a deposit, just as it says: “A person who will sin, and commit a trespass against the Lord, and lie to his counterpart [regarding a deposit]…” (Leviticus 5:21). The matters may be inferred a fortiori: If regarding the lenient area of money, anyone who denies a claim regarding a deposit it is as though he denied the Holy One blessed be He, as it is stated: “And commit a trespass against the Lord, and lie”; one who denies the deposit of the body, all the more so that anyone who denies it, it is as though he denies the Holy One blessed be He. That is why it is stated: “Ish ish,” because she denies her commitment to two ishim, to the Holy One blessed be He, who is called an ish, and to her husband who is an ish. Likewise it says: “Who forsakes the husband of her youth and forgets the covenant of her God.” (Proverbs 2:17).
Another matter: “Ish ish” – the Torah teaches you that you should be forbearing in your house. Wine spilled; be forbearing, “to bequeath [substance to those who love me]” (Proverbs 8:21).⁴The Holy One blessed be He has the capacity to provide wealth to those who love him, so there is no need for a harsh reaction. The same is true of oil: “And I will fill their storehouses” (Proverbs 8:21). Your garment ripped; “the Lord will fulfill all your wishes” (Psalms 20:6). But if you heard a matter concerning your wife, rise like a man. To the one [to] whom you are a man, be a man. That is why it is stated: “Ish ish.”

דָּבָר אַחֵר, אִישׁ אִישׁ, הֱוֵי שָׁוֵי לִבְנֵי אֱינָשָׁא, מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁנִּזְדַּקֵּק לָהּ אָדָם אֶחָד, וְאָמְרָה לֵיהּ לְאֵיזֶה מָקוֹם תֵּלֵךְ, מֶה עָשְׂתָה הָאִשָּׁה הָלְכָה וְאָמְרָה לְאִשְׁתּוֹ, וְהָלְכָה אִשְׁתּוֹ לְאוֹתוֹ מָקוֹם וְנִזְקַק לָהּ. אַחַר כָּךְ תּוֹהֶה בּוֹ וּבִקֵּשׁ לָמוּת, אָמְרָה לוֹ אִשְׁתּוֹ מִפִּתְּךָ אָכַלְתָּ וּבְכוֹסְךָ שָׁתִיתָ, אֶלָּא מִי גָּרַם לְךָ שֶׁאַתְּ גַס רוּחַ, הֱוֵי שָׁוֶה לִבְנֵי אָדָם. Another matter: “Ish ish” – be like all men. There was an incident involving a certain woman who was propositioned by a certain man. She said to him: Where will you go?⁵In other words, where shall I meet you? What did that woman do? She went and told his wife. His wife went to that place and he consorted with her. Afterward, he regretted it and sought to die. His wife said to him: You ate from your bread and drank from your cup. However, what caused this to befall you? It is because you are haughty. Be like all men.

דָּבָר אַחֵר, אִישׁ אִישׁ, הַרְבֵּה פּוֹרְשִׁין לַיָּם וְרֻבָּן חוֹזְרִין, יְחִידִים הֵם שֶׁהוֹלְכִים וְלֹא חוֹזְרִין, כָּךְ הַרְבֵּה נוֹטְלִים נָשִׁים רֻבָּן מַצְלִיחִין וִיחִידִים נִכְשָׁלִים (קהלת ז, כו): וְחוֹטֵא יִלָּכֶד בָּהּ. Another matter: “Ish ish” – many set out to sea, and most of them return. There are individuals who go and do not return. So, many take wives; most are successful, but [some] individuals fail. “But the sinner will be ensnared by her” (Ecclesiastes 7:26).

דָּבָר אַחֵר, אִישׁ אִישׁ, מַה כְּתִיב לְמַעְלָה (במדבר ה, ב): וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וגו', אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילָאי לָמָּה נִכְתְּבָה פָּרָשַׁת מְצֹרָע לְמַעְלָן וְאַחֲרֶיהָ פָּרָשָׁה סוֹטָה, מָשָׁל לַחֲמוֹרָה שֶׁהָיְתָה חוֹלָה וְהוֹלִיכָהּ אֵצֶל הָאִפְּיַטְרוֹס וְכִוָּה אוֹתָהּ וְיָלְדָה בֵּן מְרֻשָּׁם, לָמָּה, שֶׁנִּכְוָת אִמּוֹ, כָּךְ הוֹלִידָה פָּרָשַׁת מְצֹרָע בֵּן מְרֻשָּׁם, זֶה הַנּוֹאֵף, שֶׁכָּתוּב בּוֹ (במדבר ה, כב): לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְכֵן הוּא אוֹמֵר (במדבר ה, כא): בְּתֵת ה' אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה, הֱוֵי: אִישׁ אִישׁ וגו'. Another matter: “Ish ish” – what is written previously? “They shall send out from the camp every leper…” (Numbers 5:2). Rabbi Tanḥum bar Ḥanilai said: Why is the portion of the leper written above, and after it the portion of sota? This is analogous to a female donkey that was ill. He took it to the veterinarian, he burned it, and it gave birth to a scarred foal. Why? It is because its mother was burned. So, the portion of the leper begot a scarred son.⁶The commentators say that this refers to the son of a leper who violated the prohibition on engaging in marital relations while he was a leper. This is the adulterer, in whose regard it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22).⁷This verse is written without gender and is expounded here as referring to the man. Likewise it says: “In the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).⁸This verse is written in the feminine, regarding the woman. That is, “ish ish.”

כִּי תִשְׂטֶה אִשְׁתּוֹ (במדבר ה, יב), הֲדָא הוּא דִכְתִיב (משלי ו, לב): נֹאֵף אִשָּׁה חֲסַר לֵב וגו', נֹאֵף אִשָּׁה וגו', הֲדָא הוּא דִכְתִיב (קהלת א, טו): מְעֻוָּת לֹא יוּכַל לִתְקֹן וגו', תָּנֵי מְעֻוָּת לֹא יוּכַל לִתְקֹן, זֶה שֶׁבִּטֵּל קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית אוֹ קְרִיאַת שְׁמַע שֶׁל עַרְבִית אוֹ תְּפִלָּה שֶׁל שַׁחֲרִית אוֹ תְּפִלָּה שֶׁל עַרְבִית, (קהלת א, טו): וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, זֶה שֶׁנִּמְנוּ חֲבֵרָיו לִדְבַר מִצְוָה וְלֹא נִמְנָה עִמָּהֶם. דָּבָר אַחֵר, מְעֻוָּת לֹא יוּכַל לִתְקֹן, תָּנֵי מִי שֶׁלֹא חָג יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג חוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, עָבַר הָרֶגֶל וְלֹא חָג אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ, עַל זֶה נֶאֱמַר: מְעֻוָּת לֹא יוּכַל לִתְקֹן. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר אֵיזֶהוּ מְעֻוָּת שֶׁאֵינוֹ יוּכַל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה פְּנוּיָה וְהוֹלִיד בֵּן, אוֹ בָּא עַל אֵשֶׁת אִישׁ, אַף עַל גַּב דְּלֹא הוֹלִיד, כָּל עֲבֵרוֹת הַכְּתוּבוֹת בַּתּוֹרָה יֵשׁ לָהֶם תַּקָּנָה, גּוֹנֵב אָדָם, אֶפְשָׁר יַחֲזִיר גְּנֵבָתוֹ וִיתַקֵּן. גּוֹזֵל אָדָם, אֶפְשָׁר יַחֲזִיר גְּזֵלָתוֹ וִיתַקֵּן, וְכֵן הַשּׁוֹלֵחַ יַד בְּפִקָּדוֹן וְכֵן הָעוֹשֵׁק שְׂכַר שָׂכִיר, אֲבָל הַבָּא עַל אֵשֶׁת אִישׁ וַאֲסָרָהּ עַל בַּעֲלָהּ, נִטְרַד מִן הָעוֹלָם וְהָלַךְ לוֹ, שֶׁאֵינוֹ יָכוֹל לִתְקֹן שֶׁתְּהֵא אִשְׁתּוֹ מֻתֶּרֶת לוֹ כְּבַתְּחִלָּה, הֱוֵי: מְעֻוָּת לֹא יוּכַל לִתְקֹן. וְאוֹמֵר (תהלים לז, כא): לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וגו', יֵשׁ אָדָם לֹוֶה וְאֵינוֹ פּוֹרֵעַ שֶׁאֵין הַדְּנֵיסְטֵיס מְשַׁבֵּר שִׁנָּיו וְגוֹבֶה אוֹתוֹ, מַהוּ: לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וגו', יֵשׁ אָדָם שֶׁהוּא גוֹזֵל בַּיִת אוֹ שָׂדֶה אוֹ מָמוֹן, בֵּית דִּין מוֹצִיאִים מִמֶּנּוּ, אֲבָל אִם בָּא עַל אֵשֶׁת אִישׁ מַהוּ מְשַׁלֵּם, אִם מְשַׁלֵּם כָּךְ שֶׁגַּם הוּא יִתֵּן לוֹ אִשְׁתּוֹ לִזְנוֹת עִמָּהּ, נִמְצָא הָעוֹלָם מָלֵא מַמְזֵרִים, הֱוֵי: לֹוֶה רָשָׁע וגו', הָרָשָׁע עוֹשֶׂה מִלְוֶה שֶׁאֵינוֹ יָכוֹל לְשַׁלֵּם, שֶׁאוֹסֵר אִשָּׁה עַל בַּעְלָהּ, אֲבָל מִי שֶׁהוּא צַדִּיק אֵינוֹ לֹוֶה דָּבָר מִן חֲבֵרוֹ, אֶלָּא מַה שֶּׁהוּא חוֹנֵן וְנוֹתֵן, לְכָךְ נֶאֱמַר: מְעֻוָּת לֹא יוּכַל לִתְקֹן, שֶׁעוֹשֶׂה מַעֲשֶׂה מְעֻוָּת שֶׁלֹא יוּכַל לְתַקְּנוֹ. וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת, שֶׁהוּא נִקְרָא חֲסַר לֵב וְלֹא יִמָּנֶה בְּמִנְיַן הַצַּדִּיקִים. וְכֵן הוּא אוֹמֵר: נוֹאֵף אִשָּׁה חֲסַר לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָה, מַהוּ חֲסַר לֵב, מִכָּאן שֶׁאֵין אָדָם הוֹלֵךְ אֵצֶל אֵשֶׁת אִישׁ עַד שֶׁיֵּצֵא מִדַּעְתּוֹ, וְכֵן הוּא אוֹמֵר (משלי ט, טז יח): מִי פֶתִי יָסֻר הֵנָּה וַחֲסַר לֵב וְאָמְרָה לוֹ, מַיִם גְּנוּבִים יִמְתָּקוּ וגו' וְלֹא יָדַע כִּי רְפָאִים שָׁם וגו', וּכְשֵׁם שֶׁהוּא נִקְרָא פֶּתִי כָּךְ הַזּוֹנָה נִקְרֵאת פְּתַיּוּת, שֶׁאֵינָהּ מְזַנָּה עַד שֶׁתֵּצֵא מִדַּעְתָּהּ, שֶׁכֵּן כְּתִיב (משלי ט, יג טו): אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל יָדְעָה מָה, לִקְרֹא לְעֹבְרֵי דָרֶךְ וגו', וְכֵן רָמַז משֶׁה בַּתּוֹרָה עַל חֶסְרוֹן דַּעְתָּהּ, שֶׁנֶּאֱמַר: אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ, תִּשְׂטֶה, כְּתִיב בְּשִׁי"ן, לוֹמַר שֶׁאֵינָהּ מְזַנָּה עַד שֶׁיִּכָּנֵס בָּהּ הַשְּׁטוּת, הֱוֵי: כִּי תִשְׁטֶה אִשְׁתּוֹ. “If the wife of any man will stray” – that is what is written: “One who commits adultery with a woman is heartless; [he who would destroy his soul does so]” (Proverbs 6:32). “One who commits adultery with a woman” – that is what is written: “A distortion that cannot be repaired [and a lack that cannot be restored]” (Ecclesiastes 1:15). It is taught: “A distortion that cannot be repaired” – this is one who failed to recite Shema of the morning and Shema of the evening, or the Amida [prayer] of the morning or the Amida [prayer] of the evening. “And a lack that cannot be restored” – this is one whose counterparts joined together to engage in a mitzva but he did not join with them.
Another matter: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – it is taught: One who did not bring the festival offering on the first day of the festival may bring the festival offering throughout the festival and on the final day of the festival.⁹The reference is to Sukkot, and the novel idea here is that he may bring the offering even on the eighth day, which is a separate festival. If the festival passed and he did not bring the festival offering, he is not accountable for it. In that regard it is stated: “A distortion that cannot be repaired.”
Rabbi Shimon ben Menasya says: What is, “a distortion that cannot be repaired” (Ecclesiastes 1:15)? This is one who consorted with an unmarried forbidden relative and begot a son, or consorted with a married woman even though he did not beget. All the transgressions in the Torah have a remedy. One who steals from a person, let him return the item he stole and remedy the situation. One who robs from a person, let him return the item he robbed and remedy the situation. The same is true of one who misappropriates a deposit, and the same is true of one who withholds the wages of a hired worker. However, one who consorts with a married woman and renders her forbidden to her husband, he is banished from the world and is gone, as he cannot repair the situation and have the wife permitted to him [to the husband] as she was initially. That is, “a distortion that cannot be repaired.”
It says: “The wicked man borrows and does not repay…” (Psalms 37:21). Is there a person who borrows and does not repay where the lender does not break his teeth and collect it? What is, “the wicked man borrows and does not repay…”? If there is a person who robs a house, a field, or money, the court removes it from his possession. However, if he consorts with a married woman, what does he pay? If he pays by giving him his wife to commit an act of harlotry with her, the result will be a world filled with mamzerim. That is, “the wicked man borrows….” The wicked man takes a loan that he cannot repay, as he renders the woman forbidden to her husband. However, one who is righteous borrows from another only items that he gives wholeheartedly. That is why it is stated: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – that he performs an action that he cannot repair. “And a lack [veḥesron] that cannot be restored [lehimanot]” – that he is called heartless [ḥasar lev], and he will not be counted [yimaneh] in the tally of the righteous.
Likewise it says: “One who commits adultery with a woman is heartless; he who would destroy his soul does so” (Proverbs 6:32). What is “heartless”? From here it is derived that a person does not go to a married woman until he is out of his mind. Likewise it says: “Whoever is simpleminded, let him turn here; to he who lacks heart, she says to him: Stolen waters are sweet…and he does not know that the ghosts are there…” (Proverbs 9:16–18). Just as he is called simpleminded, so, the woman who commits the act of harlotry is called simpleminded, as she does not commit the act of harlotry until she is out if her mind, as, indeed, it is written: “The woman of folly clamors in simplemindedness and does not know anything…to call to the passersby” (Proverbs 9:13, 15). Likewise, Moses alluded to her lack of judgment, as it is stated: “If the wife of any man will stray [tiste]”; tiste is written with a shin,¹⁰Tishte means, "shall go out of her mind." saying that she does not commit an act of harlotry until a spirit of folly enters her. That is, “if the wife…tiste.”

דָּבָר אַחֵר, אִישׁ אִישׁ וגו', הֲדָא הוּא דִכְתִיב (בראשית יז, ח): וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֶת אֶרֶץ מְגֻרֶיךָ וגו', וְנָתַתִּי לְךָ, הֲדָא הוּא דִכְתִיב (דברים כג, טו): כִּי ה' אֱלֹהֶיךָ מִתְהַלֵּךְ וגו', הֲדָא הוּא דִכְתִיב (משלי ה, ז י): וְעַתָּה בָנִים שִׁמְעוּ לִי וגו' הַרְחֵק מֵעָלֶיהָ דַּרְכֶּךָ וגו', פֶּן תִּתֵּן לַאֲחֵרִים וגו' פֶּן יִשְׂבְּעוּ זָרִים כֹּחֶךָ וגו'. מַהוּ וְעַתָּה בָנִים שִׁמְעוּ לִי, מְדַבֵּר בַּעֲשֶׂרֶת הַשְּׁבָטִים וּבְשֵׁבֶט יְהוּדָה וּבִנְיָמִין, שֶׁכָּל יִשְׂרָאֵל נִקְרְאוּ בָנִים, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם וגו', שִׁמְעוּ לִי, הִזְהִירָם שֶׁיְקַיְּמוּ אֶת הַשְּׁמִיעָה (משלי ה, ז): וְאַל תָּסוּרוּ מֵאִמְרֵי פִי, הִזְהִירָם שֶׁיְקַיְּמוּ אֶת הָעֲשִׂיָּה כְּשֵׁם שֶׁקִּבְּלוּ עֲלֵיהֶם בְּסִינַי (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, לְפִי שֶׁעַל עֲבֵרוֹת שְׁנֵיהֶם גָּלוּ, שֶׁנֶּאֱמַר (מלכים ב יח, יא יב): וַיֶּגֶל מֶלֶךְ אַשּׁוּר אֶת יִשְׂרָאֵל וגו' עַל אֲשֶׁר לֹא שָׁמְעוּ בְּקוֹל ה'] וגו' וְלֹא שָׁמְעוּ וְלֹא עָשׂוּ, (משלי ה, ח): הַרְחֵק מֵעָלֶיהָ דַּרְכֶּךָ, הִזְהִירָם שֶׁיִּתְרַחֲקוּ הַזְּנוּת מֵהֶם. (משלי ה, ח): וְאַל תִּקְרַב אֶל פֶּתַח בֵּיתָהּ, הִזְהִירָם עַל הָעֲרָיוֹת, שֶׁנֶּאֱמַר בָּהֶן (ויקרא יח, ו): אִישׁ אִישׁ אֶל כָּל שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה, (משלי ה, ט): פֶּן תִּתֵּן לַאֲחֵרִים הוֹדֶךָ, שֶׁיְּאַבְּדוּ מַלְכוּתָם וְתִנָּשֵׂא לַגּוֹיִם, וְאֵין הוֹדֶךָ אֶלָּא מַלְכוּת, כְּמָה דְתֵימָא (דניאל יא, כא): וְלֹא נָתְנוּ עָלָיו הוֹד מַלְכוּת, (משלי ה, ט): וּשְׁנֹתֶיךָ לְאַכְזָרִי, נָתְנוּ שְׁנוֹתֵיהֶם לְמַלְאָךְ אַכְזָרִי, שֶׁקָּרְבוּ יְמֵיהֶם וּשְׁנוֹתֵיהֶם לֵאָבֵד, כְּמָה דְתֵימָא (יחזקאל כב, ד): וַתַּקְרִיבִי יָמַיִךְ וַתָּבוֹא עַד שְׁנוֹתָיִךְ וגו', (משלי ה, י): פֶּן יִשְׂבְּעוּ זָרִים כֹּחֶךָ שֶׁגָּלוּ מֵאַרְצָם וְיָשְׁבוּ זָרִים בִּמְקוֹמָם וְאָכְלוּ כֹּחָם וִיגִיעָם. וְאֵין כֹּחֶךָ אֶלָּא כֹּחַ אַרְצָם, כְּמָה דְתֵימָא (בראשית ד, יב): כִּי תַעֲבֹד אֶת הָאֲדָמָה וגו', וְכֵן אַתְּ מוֹצֵא כְּשֶׁהִגְלָה מֶלֶךְ אַשּׁוּר לַעֲשֶׂרֶת הַשְּׁבָטִים הוֹשִׁיב זָרִים בְּאַרְצָם, שֶׁנֶּאֱמַר (מלכים ב יז, כד): וַיָּבֵא מֶלֶךְ אַשּׁוּר מִבָּבֶל וּמִכּוּתָה וּמֵעַוָּא וּמֵחֲמָת וגו', הֱוֵי: פֶּן יִשְׂבְּעוּ זָרִים כֹּחֶךָ, (משלי ה, י): וַעֲצָבֶיךָ בְּבֵית נָכְרִי, אֵין עֲצִיבָה אֶלָּא בָנִים, כְּמָה דְתֵימָא (בראשית ג, טז): בְּעֶצֶב תֵּלְדִי בָנִים. דָבָר אַחֵר, וַעֲצָבֶיךָ זוֹ יְגִיעַת הָאָרֶץ, לוֹמַר שֶׁיֹּאכְלוּ בְּעִצָּבוֹן כָּל מַה שֶּׁיֹּאכְלוּ בְּאֶרֶץ נָכְרִיָה, כְּמָה דְתֵימָא (בראשית ג, יז): בְּעִצָּבוֹן תֹּאכְלֶנָּה וגו'. וְכֵן הוּא אוֹמֵר: וַיֶּגֶל מֶלֶךְ אַשּׁוּר אֶת יִשְׂרָאֵל אַשּׁוּרָה וגו'. כָּל זֹאת אֵרַע לָהֶם לַעֲשֶׂרֶת הַשְּׁבָטִים עַל שֶׁהָיוּ שְׁטוּפִים בִּזְנוּת אֵשֶׁת אִישׁ, שֶׁעָלָיו נֶחְתַּם גְּזַר דִּין, שֶׁנֶּאֱמַר בָּהֶם (עמוס ו, ד): הַשֹּׁכְבִים עַל מִטּוֹת שֵׁן וּסְרֻחִים עַל עַרְשׂוֹתָם וגו', שֶׁהָיוּ מַסְרִיחִים מִטּוֹתֵיהֶם בְּשִׁכְבַת זֶרַע שֶׁאֵינָהּ שֶׁלָּהֶם, שֶׁהָיוּ מַחְלִיפִים נְשׁוֹתֵיהֶם זֶה לָזֶה, מַה כְּתִיב אַחֲרָיו (עמוס ו, ז): לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים וְסָר מִרְזַח סְרוּחִים, אוֹתָהּ שָׁעָה תָּסוּר שִׂמְחַת הַסְּרוּחִים. וְכֵן מִיכָה מִתְנַבֵּא עֲלֵיהֶם (מיכה ב, ט): נְשֵׁי עַמִּי תְּגָרְשׁוּן מִבֵּית תַּעֲנֻגֶיהָ מֵעַל עֹלָלֶיהָ תִּקְחוּ הֲדָרִי לְעוֹלָם, מַגִּיד הַכָּתוּב שֶׁהָיוּ מְעַנִּים נְשֵׁי אֲנָשִׁים וַאֲסָרוּם אוֹתָן עַל בַּעֲלֵיהֶן וְהֵן מְגָרְשִׁין אוֹתָן, הֱוֵי: נְשֵׁי עַמִּי תְּגָרְשׁוּן מִבֵּית תַּעֲנֻגֶיהָ, זֶה בֵּית בַּעְלָהּ, שֶׁהָיְתָה מִתְעַנֶּגֶת בּוֹ, מַהוּ: מֵעַל עֹלָלֶיהָ תִּקְחוּ הֲדָרִי לְעוֹלָם, לֹא הָיָה לִי בָּעוֹלָם הָדָר אֶלָּא הָעוֹלְלִים, שֶׁנֶּאֱמַר (תהלים ח, ג): מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז, וַאֲנִי מִתְהַדֵּר בָּהֶם, כְּמָה דְתֵימָא (משלי יד, כח): בְּרָב עָם הַדְרַת מֶלֶךְ, וְאַתֶּם עֲשִׂיתֶם אוֹתָם מַמְזֵרִים, בִּטַּלְתֶּם אוֹתוֹ הָדָר שֶׁלִּי, שֶׁאֵין אֲנִי חָפֵץ בְּמַמְזֵרִים, שֶׁכֵּן כְּתִיב (דברים כג, ג): לֹא יָבֹא מַמְזֵר בִּקְהַל ה' וגו', מַה כְּתִיב אַחֲרָיו (מיכה ב, י): קוּמוּ וּלְכוּ כִּי לֹא זֹאת הַמְּנוּחָה בַּעֲבוּר טָמְאָה תְּחַבֵּל וְחֶבֶל נִמְרָץ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, עַל שְׁאָר עֲבֵרוֹת הָיִיתִי מַאֲרִיךְ אַפִּי עִמָּכֶם, כֵּיוָן שֶׁפְּשַׁטְתֶּם בַּנִּאוּף קוּמוּ וּלְכוּ וגו', מַהוּ וְחֶבֶל נִמְרָץ, אֲנִי אָמַרְתִּי (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, אֲנִי נָטַלְתִּי יַעֲקֹב לְנַחֲלָה וְהוּא הָיָה חֶלְקִי, לְפִי שֶׁהָיָה זַרְעוֹ דּוֹמֶה לְחֶבֶל שֶׁהוּא מְשֻׁלְשָׁל זֶה בָּזֶה, שֶׁהָיוּ כֻּלָּם מְיֻחָסִים בְּנֵי אֲבוֹתֵיהֶם, וְלֹא הָיָה זֶרַע אַחֵר מַפְסִיק בֵּינֵיהֶם, שֶׁכֻּלָּם שׁוֹמְרִים עַצְמָן מִן הַנִּאוּף וְלֹא הָיָה שָׁם מַמְזֵרוּת, כֵּיצַד, כְּתִיב (דברי הימים א ה, ל): אֶלְעָזָר הוֹלִיד אֶת פִּינְחָס פִּינְחָס הֹלִיד אֶת אֲבִישׁוּעַ, וְכֵן כֻּלָּם, וְהַשַּׁלְשֶׁלֶת בָּאָה כָּךְ, וְאַתְּ נִכְנַסְתָּ עַל אֵשֶׁת חֲבֵרְךָ וְטִמֵּאתָ אֶת הַנַּחֲלָה, הֵיאַךְ הוּא מוֹנֶה פְּלוֹנִי בְּנִי וְהוּא אֵינוֹ בְּנוֹ, שֶׁהוּא מַמְזֵר, פָּסַקְתָּ אֶת הַחֶבֶל, הֱוֵי: וְחֶבֶל נִמְרָץ, מַהוּ נִמְרָץ, "נוֹאֵף "מַמְזֵר "רָשָׁע "צוֹרֵר. הָא לָמַדְתָּ בַּעֲשֶׂרֶת הַשְּׁבָטִים שֶׁלֹא נֶחְתַּם גְּזַר דִּין אֶלָּא בַּעֲוֹן הַנִּאוּף. וּמִנַּיִן לְשֵׁבֶט יְהוּדָה וּבִנְיָמִין שֶׁלֹא נֶחְתַּם גְּזַר דִּינָם אֶלָּא עַל הַנִּאוּף, שֶׁכֵּן יִרְמְיָה צוֹוֵחַ לִפְנֵי הָאֱלֹהִים בִּימֵי מְנַשֶּׁה עָשׂוּ יִשְׂרָאֵל רָעוֹת יוֹתֵר מֵהֶם, לֹא הֶחֱרַבְתָּ אוֹתָם אֶלָּא בְּיָמַי, הֲדָא הוּא דִכְתִיב (ירמיה ד, יט): מֵעַי מֵעַי אוֹחִילָה קִירוֹת לִבִּי וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּימֵי מְנַשֶּׁה אַף עַל פִּי שֶׁהִכְעִיסוּ אוֹתִי הָיוּ הַבָּנִים בְּנֵי אֲבוֹתָם, עַכְשָׁו בְּנֵי זִמָּה הֵם, הֲדָא הוּא דִכְתִיב (ירמיה ד, כב): כִּי אֱוִיל עַמִּי וגו', מַה כְּתִיב בְּסוֹף הַפָּרָשָׁה (ירמיה ה, ח): סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל אֵשֶׁת רֵעֵהוּ יִצְהָלוּ, אַף עַל פִּי שֶׁעָבְרוּ עַל הַמִּצְווֹת כֻּלָּם וְכָפְרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְתֵימָא (ירמיה ה, יב): כִּחֲשׁוּ בַּה', הוּא מַאֲרִיךְ אַפּוֹ, וְעַל הַנִּאוּף נֶחְתַּם עֲלֵיהֶם גְּזַר דִּין, שֶׁכֵּן כְּתִיב אַחֲרָיו (ירמיה ה, ט): הַעַל אֵלֶּה לוֹא אֶפְקֹד נְאֻם ה' וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַכֹּל אֲנִי כּוֹבֵשׁ, וְעַל הַזִּמָּה אֲנִי כּוֹעֵס, הֲרֵינִי מוֹסְרָן לַמַּלְכֻיּוֹת, הֲדָא הוּא דִכְתִיב אַחֲרָיו (ירמיה ה, י): עֲלוּ בְשָׁרוֹתֶיהָ וגו'. פֶּן יִשְׂבְּעוּ זָרִים כֹּחֶךָ, וְכֵן אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל, בְּשָׁעָה שֶׁאַתֶּם יוֹצְאִים לַמִּלְחָמָה הִזָּהֲרוּ שֶׁלֹא יִהְיֶה בָּכֶם עֲוֹן נִאוּף, שֶׁאִם יֵשׁ עֲוֹן זִמָּה בֵּינֵיכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הַנִּלְחָם לָכֶם הוּא יָשׁוּב מֵאַחֲרֵיכֶם וְאַתֶּם נִמְסָרִים בְּיַד שׂוֹנְאֵיכֶם, הֲדָא הוּא דִכְתִיב (דברים כג, טו): כִּי ה' אֱלֹהֶיךָ מִתְהַלֵּךְ וגו' וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ, מַהוּ כִּי ה' אֱלֹהֶיךָ, אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל הֱווּ יוֹדְעִין שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ בְּיִשְׂרָאֵל, שֶׁהוּא נִקְרָא אֱלֹהֶיךָ, אֶלָּא בִּזְמַן וְהָיָה מַחֲנֶיךָ קָדוֹשׁ, וְאוֹתָהּ שָׁעָה הוּא מַשְׁרֶה שְׁכִינָתוֹ בֵּינֵיכֶם וְהוּא מַצִּיל אֶתְכֶם מִיַּד אוֹיְבֵיכֶם וּמוֹסֵר שׂוֹנְאֵיכֶם, הֲדָא הוּא דִכְתִיב: מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִילְךָ וגו'. וּמִנַּיִן שֶׁיִּשְׂרָאֵל נִקְרְאוּ קְדוֹשִׁים בְּעֵת שֶׁשּׁוֹמְרִים עַצְמָן מִן הַנִּאוּף וּמִן הַזִּמָּה, שֶׁכֵּן כְּתִיב (ויקרא כ, ז): וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים כִּי אֲנִי ה' אֱלֹהֵיכֶם, מִכָּאן בִּזְמַן שֶׁהֵם קְדוֹשִׁים הוּא לָהֶם לֵאלוֹהַּ, מַה כְּתִיב אַחֲרָיו (ויקרא כ, ח): וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וַעֲשִׂיתֶם אֹתָם אֲנִי ה' מְקַדִּשְׁכֶם, אֵימָתַי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַדֵּשׁ אֶת יִשְׂרָאֵל, בִּזְּמַן שֶׁהֵם שׁוֹמְרִים חֻקָּיו, וּמַה הֵם הַחֻקִּים, אֵלּוּ הָעֲרָיוֹת, דִּכְתִיב נִאוּף אֵשֶׁת אִישׁ בָּרִאשׁוֹן, שֶׁנֶּאֱמַר (ויקרא כ, י): אִישׁ אֲשֶׁר יִנְאַף, וּמָה רָאָה לְהַפְסִיק קִלְלַת אָב וָאֵם בֵּין הַקִּדּוּשׁ לַנִּאוּף, שֶׁכֵּן בַּתְּחִלָּה כְּתִיב (ויקרא כ, ט): אִישׁ אִישׁ אֲשֶׁר יְקַלֵּל אֶת אָבִיו, לְפִי שֶׁכָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי גָרַם לַבֵּן שֶׁיְקַלֵּל אָבִיו, הַנִּאוּף, לְפִי שֶׁהוּא סָבוּר בְּבַעַל אִמּוֹ שֶׁהוּא אָבִיו וּמְכַבְּדוֹ, וְסָבוּר בַּנּוֹאֵף שֶׁאֵינוֹ אָבִיו וּמְקַלְּלוֹ. כַּיּוֹצֵא בּוֹ אַתָּה אוֹמֵר (שמות כא, טו טז): וּמַכֵּה אָבִיו וְאִמּוֹ, וְגֹנֵב אִישׁ וּמְכָרוֹ, וְכִי מָה רָאָה לְהַפְסִיק גּוֹנֵב נֶפֶשׁ בֵּין מַכֶּה לִמְקַלֵּל, וַהֲלוֹא לֹא הָיָה רָאוּי לְהַפְסִיק בֵּינֵיהֶם, לְפִי שֶׁמַּכֶּה וּמְקַלֵּל שְׁנֵיהֶם נֶאֱמָרִים בְּעֹנֶשׁ אָבִיו וְאִמּוֹ, לָמָּה עָשָׂה כֵן, לְלַמֶּדְךָ שֶׁעַל זֶה נִתְחַיֵּב גּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל לְאַחַר שֶׁהוּא מַכֶּה אָבִיו וְאִמּוֹ וּמְקַלְּלָם, לְפִי שֶׁאֵינוֹ גָּדֵל עִמָּם וְאֵינוֹ מַכִּירָם, אַף כָּאן לְכָךְ הִפְסִיק בֵּין הַקִּדּוּשׁ לַזְּנוּת מְקַלֵּל אָבִיו, לְפִי שֶׁכָּל מִי שֶׁבָּא עַל אַחַת מִכָּל עֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה, פְּעָמִים שֶׁמּוֹלִיד בֵּן וְגוֹרֵם לַמַּמְזֵר לְקַלֵּל אָבִיו, וְלָמָה הִזְכִּיר קִלְּלַת אֵם, וַהֲלוֹא אִמּוֹ מַכִּיר הוּא, אֵימָתַי מַכִּיר אִמּוֹ בִּזְּמַן שֶׁהַמַּמְזֵר הוּא מִנִּאוּף אֵשֶׁת אִישׁ, לְפִי שֶׁהַנּוֹאֶפֶת תּוֹלָה אוֹתוֹ בְּבַעְלָהּ, אֲבָל בִּשְׁאָר עֲרָיוֹת פְּנוּיוֹת, הֵן מַשְּׁלִיכוֹת אֶת בְּנֵיהֶן בַּשְּׁוָקִים מִפְּנֵי הַבּוּשָׁה וַאֲחֵרִים מְגַדְּלִים אוֹתָם, וְאוֹתָם מַמְזֵרִים אֵינָן מַכִּירִין לֹא אֲבִיהֶם וְלֹא אִמּוֹתֵיהֶם. וַאֲפִלּוּ מַמְזֵר מֵאֵשֶׁת אִישׁ פְּעָמִים שֶׁאֵינוֹ מַכִּיר לֹא אָבִיו וְלֹא אִמּוֹ, אֵימָתַי בִּזְּמַן שֶׁנָּאֲפָה וּבַעְלָהּ בִּמְדִינַת הַיָּם וְהִיא מַשְׁלֶכֶת אוֹתוֹ, וּלְכָךְ עָנַשׁ הַכָּתוּב מִי שֶׁבָּא עַל אֵשֶׁת אִישׁ וְעַל הָעֲרָיוֹת, מִיתַת בֵּית דִּין וְכָרֵת, לְכָךְ נֶאֱמַר: וְהָיָה מַחֲנֶיךָ קָדוֹשׁ. דָּבָר אַחֵר, וְהָיָה מַחֲנֶיךָ קָדוֹשׁ, תַּמָּן תְּנֵינַן (גמרא קידושין עו-א): אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָן לֹא מִן הַדּוּכָן וּלְמַעְלָן וְלֹא מִסַּנְהֶדְּרִין וּלְמַעְלָן, כָּל שֶׁהֻחְזְקוּ אֲבוֹתָיו שׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה מַשִֹּׂיאִים לַכְּהֻנָּה וְאֵינוֹ צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר אַף מִי שֶׁהָיָה חָתוּם עֵד בְּאַרְכֵי יְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנַנְיָה בֶּן אַנְטִיגְנוֹס אוֹמֵר אַף מִי שֶׁהָיָה מֻכְתָּב בָּאִסְטְרָטֵיָא שֶׁל מֶלֶךְ. כְּתִיב (דברים יז, טו): שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ וגו', אֵין לִי אֶלָּא מֶלֶךְ יִשְׂרָאֵל, מִנַּיִן לְרַבּוֹת שׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה וְסוֹפְרֵי דַיָּנִין וּמַכִּין בָּרְצוּעָה, תַּלְמוּד לוֹמַר (דברים יז, טו): מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ, כָּל שֶׁתְּשִׂימוֹ עָלֶיךָ לֹא יְהֵא אֶלָּא מִקֶּרֶב אַחֶיךָ, וּמִן הַבְּרוּרִים שֶׁבְּאַחֶיךָ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אוֹמֵר מִנַּיִן שֶׁאוֹתָם הַיּוֹצְאִים לַמִּלְחָמָה צְרִיכִין שֶׁלֹא יִהְיוּ בֵּינֵיהֶם מַמְזֵרִים, שֶׁכֵּן כְּתִיב בִּבְנֵי אָשֵׁר (דברי הימים א ז, מ): וְהִתְיַחְשָׂם בַּצָּבָא בַּמִּלְחָמָה, זְכוּת יִחוּסֵיהֶן עוֹמֶדֶת לָהֶם בַּמִּלְחָמָה, עַד כַּדּוּן מִן הַקַּבָּלָה, מִדְּבַר תּוֹרָה מִנַּיִן, שֶׁכֵּן כְּתִיב (דברים כג, ב ח): לֹא יָבֹא פְּצוּעַ וגו' לֹא יָבֹא מַמְזֵר וגו' לֹא יָבֹא עַמּוֹנִי וגו' לֹא תְתַעֵב אֲדֹמִי, מַה כְּתִיב בַּתְרֵיהּ (דברים כג, י): כִּי תֵצֵא מַחֲנֶה עַל אֹיְבֶךָ וגו', לְכָךְ כְּתִיב: וְהָיָה מַחֲנֶךָ קָדוֹשׁ וגו', שֶׁלֹא יִהְיוּ בֵּינֵיהֶם מַמְזֵרִים וְלֹא נוֹלָדִים שֶׁלֹא בִּקְדֻשָּׁה, לְפִי שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עֲלֵיהֶם וְאֵינוֹ מְסַיְעָם בַּמִּלְחָמָה, כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ (בראשית יז, ח): וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ, לְאוֹתוֹ זֶרַע שֶׁיִּהְיֶה מְיֻחָס אַחֲרֶיךָ לוֹ אֶתֵּן אֶת אֶרֶץ מְגֻרֶיךָ לַאֲחֻזַּת עוֹלָם וְאֶהְיֶה לָהֶם לֵאלֹהִים, אֲבָל מַמְזֵרִים שֶׁאֵינָן מְיֻחָסִין אַחֲרֶיךָ שֶׁאֵינָן נִכָּרִין אָבוֹת שֶׁלָּהֶם, לֹא אֶהְיֶה לוֹ לֵאלֹהִים, שֶׁאֵינִי מְיַחֵד שְׁמִי עָלָיו וְלֹא אֶתֵּן לוֹ חֵלֶק בָּאָרֶץ. Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8).
“I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12).
“Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16).
Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11).
All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer¹¹A mamzer is a child born of a forbidden union punishable by karet, e.g., between a married woman and a man other than her husband. shall not enter the congregation of the Lord…” (Deuteronomy 23:3).
What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer].¹²Nimratz is spelled with the first letters of noef, mamzer, rasha, tzorer. You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery.
From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10).
Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…”
From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him.
Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father.
Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15).
Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar¹³Priests and beyond, from the platform¹⁴Levites and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king.¹⁵Kiddushin 76a. The midrash is stating that one can rely on all these individuals’ presumptive status of unflawed lineage.
It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war.
To this point it is from the texts of tradition;¹⁶Prophets and Writings. from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land.

וּלְכָךְ כְּתִיב בַּסּוֹטָה בְּעֵת שֶׁשּׁוֹכֶבֶת עִם אַחֵר (במדבר ה, יב): וּמָעֲלָה בוֹ מָעַל, שְׁתֵּי מְעִילוֹת הַלָּלוּ לָמָּה, אַחַת שֶׁהִיא מְשַׁקֶּרֶת בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַשֵּׁנִית שֶׁהִיא מְשַׁקֶּרֶת בְּבַעֲלָהּ, כֵּיצַד מְשַׁקֶּרֶת בְּבַעֲלָהּ, שֶׁהִיא אוֹמֶרֶת עַל הַמַּמְזֵר שֶׁהוּא בְּנוֹ וְאֵינוֹ בְּנוֹ, וְהוּא יוֹרֵשׁ אֶת נְכָסָיו. כֵּיצַד מְשַׁקֶּרֶת בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר שֶׁהַמַּמְזֵרִים לֹא יִקְחוּ חֵלֶק בָּאָרֶץ אֶלָּא בֵּן שֶׁהוּא מְיֻחָס אַחַר אָבִיו, וְהִיא אוֹמֶרֶת עַל הַמַּמְזֵר שֶׁהוּא בֶּן בַּעְלָהּ וְנוֹתֶנֶת לוֹ חֵלֶק בָּאָרֶץ. מַהוּ וּמָעֲלָה בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבַעֲלֵךָ אַתְּ יְכוֹלָה לְשַׁקֵּר בִּי אֵין אַתְּ יְכוֹלָה לְשַׁקֵּר, שֶׁאֲנִי רוֹאֶה אֶת הַכֹּל, שֶׁכֵּן כְּתִיב (זכריה ד, ו): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, וְאוֹמֵר (משלי טו, ג): עֵינֵי ה' צֹפוֹת רָעִים וְטוֹבִים, לֹא כְּשֶׁאַתְּ סְבוּרָה לְהַנְחִיל הַמַּמְזֵר שֶׁלְּךָ נִכְסֵי בַּעֲלֵךָ, אֲנִי מַכִּיר הַמַּמְזֵר וַאֲנִי טוֹרְדוֹ מִן הָעוֹלָם, כְּהַהִיא דְּאָמַר רַבִּי חֲנִינָא אַחַת לְשִׁשִּׁים וּלְשִׁבְעִים שָׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא דֶבֶר גָּדוֹל בָּעוֹלָם וּמְכַלֶּה מֵהֶם אֶת הַמַּמְזֵרִים וְנוֹטֵל עִמָּהֶם כְּשֵׁרִים שֶׁלֹא לְפַרְסֵם אֶת הַחַטָּאִים, (ישעיה לא, ב): וְגַם הוּא חָכָם וַיָּבֵא רָע, לָא מִסְתַּבְּרָא דְּלָא, וְגַם הוּא חָכָם וַיָּבֵא טוֹב, אֶלָּא לְלַמֶּדְךָ שֶׁאֲפִלּוּ רָעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא לָעוֹלָם בְּחָכְמָה הוּא מֵבִיא, (ישעיה לא, ב): וְאֶת דְּבָרָיו לֹא הֵסִיר וְקָם עַל בֵּית מְרֵעִים וְעַל עֶזְרַת פֹּעֲלֵי אָוֶן, רַבִּי הוּנָא אָמַר אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם. רַבִּי זְעֵירָא כַּד סְלַק לְהָכָא שָׁמַע קָלָא קָרֵי מַמְזֵרָא וּמַמְזֵרְתָּא, אֲמַר לוֹן מַהוּ כֵן, אֲמַר הָא אֲזִילָא דְרַבִּי הוּנָא אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם. אָמַר לֵיהּ רַב יַעֲקֹב בַּר אַחָא עִמְּךָ הָיִיתִי כְּשֶׁאָמַר רַבִּי אַבָּא בַּר רַב הוּנָא בְּשֵׁם רַב אֵין מַמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם, אֵימָתַי בִּזְּמַן שֶׁאֵינוֹ מְפֻרְסָם, אֲבָל אִם הָיָה מְפֻרְסָם חַי הוּא, הֱוֵי וּמָעֲלָה בוֹ מָעַל, וְלֹא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא. That is why it is written regarding the sota when she lies with another: “And commit a trespass against him [umaala bo maal].” Why are there these two me’ilot?¹⁷The plural of maal is me'ilot. One because she is deceitful with the Holy One blessed be He, and the second because she is deceitful with her husband. How is she deceitful with her husband? Because she says regarding the mamzer that he is his son, but he is not his son, and he inherits his property. How is she deceitful with the Holy One blessed be He? It is because the Holy One blessed be He said that mamzerim will not receive a portion of the land, but rather, only one whose descent traces back to his father, but she says regarding the mamzer that he is her husband’s son and gives him a portion of the land. What is “and commit a trespass against him”?¹⁸It sounds like a trespass against one, not two. The Holy One blessed be He said: ‘You are able to deceive your husband, but you are not able to deceive Me, as I see everything,’ as it is written: “The eyes of the Lord, they rove throughout the earth” (Zechariah 4:10). And it says: “The eyes of the Lord observe the wicked and the good” (Proverbs 15:3). Not as you thought to bequeath to your mamzer your husband’s property; I know the mamzer, and I will banish him from the world, like what Rabbi Ḥanina said: Once in sixty or seventy years the Holy One blessed be He brings a great pestilence to the world and eliminates from them the mamzerim and takes the upright with them, so as not to publicize the sinners. “He, too, is wise, and has brought evil” (Isaiah 31:2) – is it not logical that it not be so; [should it not be]: “He, too, is wise, and has brought good”? It is, rather, to teach you that even the evil that the Holy One blessed be He brings to the world, He brings it with wisdom. “He has not retracted His words, but He will rise up against the house of evildoers and against the help of performers of iniquity” (Isaiah 31:2).
Rabbi Huna said: A mamzer does not live more than thirty days. Rabbi Ze’eira when he ascended to here heard the sound of people calling: Mamzer, and: Mamzeret. He said to them: ‘What is this?’ He said: Apparently, what Rabbi Huna said: A mamzer does not live more than thirty days, is no longer true. Rav Yaakov bar Aḥa said to him: ‘I was with you when Rabbi Abba bar Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? It is when it is not publicized. But, if it is public, he lives.’ That is, “and commit a trespass against him” – but not against the Holy One blessed be He.

דָּבָר אַחֵר, וּמָעֲלָה בוֹ מָעַל, הֲדָא הוּא דִכְתִיב (ירמיה כג, כד): אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנוּ נְאֻם ה', מְדַבֵּר בַּנּוֹאֵף שֶׁהוּא מַטְמִין עַצְמוֹ בַּסֵּתֶר לַעֲשׂוֹת זִמָּה, כְּמָה דְתֵימָא (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, (ירמיה כג, כד): וַאֲנִי לֹא אֶרְאֶנוּ נְאֻם ה', מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמִי שֶׁנִּכְנַס לִגְנֹב בְּתוֹךְ שְׁנֵי בָּתִּים זֶה לִפְנִים מִזֶּה, וְהָיָה בָּהֶם שְׁנֵי שׁוֹמְרִים, אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, כֵּיוָן שֶׁבָּא לָצֵאת מִפֶּתַח הַפְּנִימִי יָצָא וְלֹא הִרְגִּישׁ בּוֹ הַשּׁוֹמֵר הַפְּנִימִי, בָּא לָצֵאת מִן הַחִיצוֹן הִרְגִּישׁ בּוֹ הַשּׁוֹמֵר שֶׁבַּחוּץ וּתְפָסוֹ, אָמַר לוֹ בַּשֶּׁבִּפְנִים שָׂחַקְתָּ אֲבָל בִּי אֵין אַתְּ יָכוֹל לִשְׂחֹק. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנּוֹאֵף, בְּבַעַל הָאִשָּׁה שָׂחַקְתָּ, שֶׁלֹא הִרְגִּישׁ בְּךָ, אֲבָל אֲנִי יוֹשֵׁב וּמְשַׂחֵק עַל הָרְשָׁעִים, כְּמָה דְתֵימָא (תהלים ב, ד): יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק ה' יִלְעַג לָמוֹ, לְפִי שֶׁאֲנִי רוֹאֶה אֶת הַכֹּל, כְּמָה דְתֵימָא (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, וְאוֹמֵר (משלי טו, ג): בְּכָל מָקוֹם עֵינֵי ה' צֹפוֹת רָעִים וְטוֹבִים, וַאֲנִי אֶהְיֶה עֵד מְמַהֵר לְפַרְסֶמְךָ בָּעוֹלָם, כְּמָה דְתֵימָא (מלאכי ג, ה): וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעשְׁקֵי שְׂכַר שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי גֵר וְלֹא יְרֵאוּנִי אָמַר ה' צְבָאוֹת, אַף כָּאן הוּא אוֹמֵר: וַאֲנִי לֹא אֶרְאֶנוּ נְאֻם ה', קְרִי בֵיהּ לֹא אַרְאֶנוּ לַבְּרִיּוֹת וַאֲפַרְסֵם מַעֲשָׂיו, כֵּיצַד הוּא מְפַרְסֵם מַעֲשָׂיו, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן בְּלֵב בַּעַל הַסּוֹטָה לְקַנֹּאת אֶת אִשְׁתּוֹ, וְהוּא מַשְׁקֶה אוֹתָהּ וְהַמַּיִם בּוֹדְקִין אֶת הַסּוֹטָה וְהַנּוֹאֵף, הֱוֵי: לֹא אֶרְאֶנוּ נְאֻם ה', אוֹתָהּ שָׁעָה מִתְפַּרְסֵם הַנּוֹאֵף וְהַכֹּל יוֹדְעִין שֶׁהוּא שָׁכַב עִמָּהּ, אַף כָּאן הוּא אוֹמֵר: וּמָעֲלָה בוֹ מָעַל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַסּוֹטָה, בְּבַעֲלֵךָ אַתְּ מוֹעֶלֶת וּמְשַׁקֶּרֶת, בִּי אֵין אַתְּ יְכוֹלָה לְשַׁקֵּר, שֶׁאֲנִי אֲפַרְסֵם אֶת מַעֲשַׂיִךְ, מַעֲבִיר עָלָיו רוּחַ קִנְאָה וְהִיא שׁוֹתָה וּשְׁנֵיהֶם נִדּוֹנִים, הֱוֵי: וּמָעֲלָה בוֹ מָעַל. אָמְרוּ מַעֲשֶׂה בִּשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לָזוֹ וְהָיְתָה הָאַחַת נְשׂוּאָה בְּעִיר אַחֶרֶת, בִּקֵּשׁ בַּעְלָהּ שֶׁל אַחַת מֵהֶן לְקַנֹּאת לָהּ וּלְהַשְׁקוֹתָהּ מַיִם הַמָּרִים בִּירוּשָׁלַיִם, הָלְכָה לְאוֹתָהּ הָעִיר שֶׁהָיְתָה אֲחוֹתָהּ נְשׂוּאָה שָׁם, אָמְרָה לָהּ אֲחוֹתָהּ מָה רָאִית לָבוֹא בְּכָאן, אָמְרָה לָהּ בַּעֲלִי רוֹצֶה לְהַשְׁקוֹת אוֹתִי מַיִם הַמָּרִים, וַאֲנִי טְמֵאָה. אָמְרָה לָהּ אֲחוֹתָהּ אֲנִי הוֹלֶכֶת תַּחְתַּיִּךְ וְשׁוֹתָהּ, אָמְרָה לָהּ לְכִי וַעֲשִׂי כֵן. מֶה עָשְׂתָה לָבְשָׁה בִּגְדֵי אֲחוֹתָהּ וְהָלְכָה וְשָׁתְתָה מַיִם הַמָּרִים וְנִמְצְאָה טְהוֹרָה, חָזְרָה לְבֵיתָהּ יָצְאָה אֲחוֹתָהּ שֶׁזָּנְתָה לִקְרָאתָהּ, חִבְּקוּ וְנָשְׁקוּ זוֹ לָזוֹ, כֵּיוָן שֶׁנָּשְׁקוּ זוֹ לָזוֹ, הֵרִיחָה בַּמַּיִם הַמָּרִים מִיָּד מֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ח, ח): אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו, הֱוֵי: לֹא אֶרְאֶנּוּ וגו', לְכָךְ נֶאֱמַר: וּמָעֲלָה בוֹ מָעַל. Another matter: “And commit a trespass against him” – that is what is written: “Can a man hide in concealed places and I will not see him, the utterance of the Lord?” (Jeremiah 23:24). It is speaking of an adulterer who conceals himself in a hidden place to perform lewdness, just as it says: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks his face” (Job 24:15). “And I will not see him, the utterance of the Lord”? A parable: to what is this matter analogous? It is to one who entered into two houses to steal; one was within the other, and there were two guards, one outside and one inside. When he came to exit the inner entrance, he emerged and the inside guard was unaware of him. When he came to emerge from the outer one, the outside guard noticed him and apprehended him. He said to him: You made a mockery of the inside one, but you are unable to make a mockery of me. So, the Holy One blessed be He said to the adulterer: You made a mockery of the woman’s husband, as he was unaware of you. But I sit and ridicule the wicked, just as it says: “He who resides in heaven will laugh; the Lord will ridicule them” (Psalms 2:4), because I see everything, just as it says: “The eyes of the Lord rove throughout the earth” (Zechariah 4:10), and it says: “The eyes of the Lord are everywhere, observing the wicked and the good.” (Proverbs 15:3). I will be a swift witness to publicize you in the world, just as it says: “I will be a swift witness against the sorcerers, against the adulterers, against the takers of false oaths, against the exploiters of the hired worker in his wages, the widow, and the orphan, and the perverters of justice against the stranger; they do not fear Me, said the Lord of hosts” (Malachi 3:5). Here too it says: “And I will not see him [erenu], the utterance of the Lord?” Read it as, “I will not display him [arenu]” to the people and publicize his actions?
How does He publicize his actions? The Holy One blessed be He directs the heart of the husband of the sota to warn his wife. He gives her to drink, and the water examines the sota and the adulterer. That is, “and I will not see him, the utterance of the Lord?” At that moment the adulterer is publicized, and everyone knows that he lay with her.
Here, too, it says: “And commit a trespass against him.” The Holy One blessed be He said to the sota: ‘With your husband you commit a trespass and are deceitful; with Me, you are not able to be deceitful, as I will publicize your actions.’ He will cause a spirit of jealousy to pass over him, she will drink, and both of them will be judged. That is, “and commit a trespass against him.”¹⁹Against him, but not against the Holy One blessed be He.
They said: There was an incident involving two sisters who resembled one another, and one was married in another city. The husband of one of them sought to warn her and have her drink the bitter water in Jerusalem. She went to that city that her sister was married there. Her sister said to her: ‘What led you to come here?’ She said to her: ‘My husband wants to have me drink the bitter water, and I am defiled.’ Her sister said to her: ‘I will go in your stead and drink.’ She said to her: ‘Go and do so.’ What did she do? She donned her sister’s garments, went, drank the water, and was found pure, She returned to her home. Her sister, who had committed the act of harlotry, went out to meet her. They hugged and kissed one another. When they kissed each other, she smelled the bitter water. She died immediately, to realize what is stated: “There is no man who rules the spirit, to retain the spirit; and there is no rule over the day of death. There is no sending a proxy in war, and wickedness will not save the one who practices it” (Ecclesiastes 8:8). That is, “I will not see him…?” (Jeremiah 23:24). That is why it is stated: “And commit a trespass against him.”

דָּבָר אַחֵר, וּמָעֲלָה בוֹ מָעַל, מְעִילָה כְּפוּלָה, שֶׁמָּעֲלָה בּוֹ בִּנְפָשׁוֹת וּבְמָמוֹן, שֶׁהֵבִיאָה לוֹ נְפָשׁוֹת אֲחֵרוֹת לָקַחַת לוֹ מָמוֹנוֹ. דָּבָר אַחֵר, וּמָעֲלָה בוֹ מָעַל, שֶׁמָּעַל בּוֹ בִּזְכָרִים וּבִנְקֵבוֹת, וּמָעֲלָה בוֹ מָעַל, בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, פֵּרְשָׁה הֵימֶנּוּ בִּשְׁנֵי עוֹלָמוֹת. (במדבר ה, יג): וְשָׁכַב אִישׁ, עַל יְדֵי אִישׁ הוּא מְקַנֵּא אוֹתָהּ וְאֵינוֹ מְקַנֵּא אוֹתָהּ עַל יְדֵי בְּהֵמָה, (במדבר ה, יג): אֹתָהּ, זוֹ שֶׁהִתְרוּ בָּהּ, (במדבר ה, יג): שִׁכְבַת זֶרַע, פְּרַט לִכְשֶׁקִּנֵּא לָהּ דֶּרֶךְ אֵבָרִים, שֶׁלֹא תֹאמַר בִּקְפֵידַת הַבַּעַל תָּלָה הַכָּתוּב וּבַעַל הָא קָפִּיד, לְכָךְ נֶאֱמַר: שִׁכְבַת זֶרַע, (במדבר ה, יג): וְנֶעֱלַם מֵעֵינֵי אִישָׁהּ, וְלֹא שֶׁיְהֵא בַּעַל רוֹאֶה וּמְעַמְעֵם, הָא אִם יָדַע בָּהּ בַּעְלָהּ אֵין רַשַּׁאי לְהַעֲרִים עָלֶיהָ וּלְהַשְׁקוֹתָהּ. (במדבר ה, יג): וְנִסְתְּרָה וְהִיא נִטְמָאָה, כֵּיוָן שֶׁנִּסְתְּרָה הַתּוֹרָה קָרְאָה אוֹתָהּ טְמֵאָה. דָּבָר אַחֵר, וְנִסְתְּרָה וְהִיא נִטְמָאָה, כַּמָּה שִׁעוּר סְתִירָה כְּדֵי טֻמְאָה, כַּמָּה הִיא טֻמְאָה כְּדֵי בִּיאָה, כַּמָּה הִיא בִּיאָה כְּדֵי הַעֲרָאָה, כַּמָּה הַעֲרָאָה רַבִּי אֱלִיעֶזֶר אוֹמֵר כְּדֵי חֲזָרַת דֶּקֶל בָּרוּחַ, רַבִּי יְהוֹשֻׁעַ אוֹמֵר כְּדֵי מְזִיגַת הַכּוֹס, בֶּן עַזַּאי אוֹמֵר כְּדֵי לִשְׁתּוֹתוֹ, רַבִּי עֲקִיבָא אוֹמֵר כְּדֵי גִּלְגּוּל בֵּיצָה, רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר כְּדֵי לִגְמוֹת שָׁלשׁ בֵּיצִים מְגֻלְגָּלוֹת זוֹ אַחַר זוֹ, רַבִּי אֶלְעָזָר בֶּן פִּינְחָס אָמַר כְּדֵי שֶׁיִּקְשֹׁר גַּרְדִי אֶת הַנִּימָא, פְּנִימוֹן אוֹמֵר כְּדֵי שֶׁתּוֹשִׁיט יָדָהּ וְתִטֹּל כִּכָּר מִן הַסַּל, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (משלי ו, כו): כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לֶחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד, אָמַר רַבִּי יוֹסֵי כָּל אֵלּוּ שִׁעוּרִים לְאַחַר הַתָּרַת סִינָר, אָמַר רַבִּי יוֹחָנָן כָּל אֶחָד וְאֶחָד בְּעַצְמוֹ שִׁעֵר, וּבֶן עַזַּאי נָשָׂא אִשָּׁה מִיָּמָיו, אִית דְּבָעֵי מֵימַר נִתְחַמֵּם, וְאִית דְּבָעֵי מֵימַר בָּעַל וּפֵרַשׁ, וְאִית דְּבָעֵי מֵימַר (תהלים כה, יד): סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם. מִנַּיִן לְהַעֲרָאָה שֶׁהִיא אוֹסֶרֶת בְּאֵשֶׁת אִישׁ, אָמַר רַבִּי יוֹנָה שֶׁכֵּן כְּתִיב (ויקרא יח, כט): כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה, הֻקְּשׁוּ כָּל הָעֲרָיוֹת לַנִּדָּה, מַה נִּדָּה בְּהַעֲרָאָה, דִּכְתִיב (ויקרא כ, יח): אֶת מְקֹרָהּ הֶעֱרָה, אַף כָּל הָעֲרָיוֹת בְּהַעֲרָאָה. (במדבר ה, יג): וְעֵד אֵין בָּהּ, שֶׁהוּא כָּשֵׁר לְהָעִיד, וּמִנַּיִן אַף עֵד שֶׁאֵין כָּשֵׁר לְהָעִיד אִם אָמַר נִטְמֵאת אֵינָהּ שׁוֹתָה, תַּלְמוּד לוֹמַר עֵד וְעֵד, (במדבר ה, יג): וְהִוא לֹא נִתְפָּשָׂה, אֲסוּרָה הָא אִם נִתְפָּשָׂה מֻתֶּרֶת. וְיֵשׁ לְךָ תְּפוּשָׂה בְּיִשְׂרָאֵל וְהִיא אֲסוּרָה, וְאֵיזוֹ זוֹ כָּל שֶׁתְּחִלָּתָהּ בְּרָצוֹן וְסוֹפָהּ בְּאֹנֶס, וְיֵשׁ לְךָ שֶׁאֵינָה תְּפוּשָׂה בְּיִשְׂרָאֵל וְהִיא מֻתֶּרֶת, וְאֵיזוֹ זוֹ שֶׁתְּחִלָּתָהּ בְּאוֹנֶס וְסוֹפָהּ בְּרָצוֹן, כַּהֲדָא אִתְּתָא אֲתַת גַּבֵּי רַבִּי אָמְרָה לֵיהּ נֶאֱנַסְתִּי, אָמַר לָהּ וְלָא עָרַב לָךְ, אָמְרָה לֵיהּ וְאִם יִטְבֹּל אָדָם אֶצְבָּעוֹ בִּדְבַשׁ וְיִתְּנֶנָּהּ לְתוֹךְ פִּיךָ בְּיוֹם הַכִּפּוּרִים שֶׁמָּא אֵינוֹ רַע לָךְ וּבַסּוֹף אֵינוֹ עָרֵב לָךְ, וְקִבְּלָהּ. דָּבָר אַחֵר, וְעֵד אֵין בָּהּ, אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו יֵשׁ לָהּ לְאַחַר זְמַן, כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר (בראשית יא, ל): וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד, אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו יֵשׁ לָהּ לְאַחַר זְמַן, שֶׁנֶּאֱמַר (בראשית כא, א): וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ ה' לְשָׂרָה כַּאֲשֶׁר דִּבֵּר. כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר (אסתר ב, י): לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ כִּי מָרְדְּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא תַגִּיד, אַף עַל פִּי שֶׁלֹא הִגִּידָה עַכְשָׁו הִגִּידָה לְאַחַר זְמַן, וְאַף כָּאן וְעֵד אֵין בָּהּ, אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו יֵשׁ לָהּ לְאַחַר זְמַן, שֶׁנֶּאֱמַר (מלאכי ג, ה): וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר וגו'. Another matter: “And commit a trespass against him [umaala bo maal]” – a double trespass, as she committed a trespass against him regarding both his person and his money. She brought other people to take his money.²⁰The mamzer inherits from her husband even though he is not the husband's son. Another matter: “And commit a trespass against him [umaala bo maal]” – she committed trespass against him regarding males and females.²¹Male and female children who are mamzerim. “And commit a trespass against him [umaala bo maal]” – in this world and in the World to Come. She is separated from him in two worlds.
“And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13).
“And a man had lain” – with regard to a man he warns her, but he does not warn her with regard to an animal. “With her” – it is only the one whom he warned.²²If he has two wives and warned one of them not to seclude herself with a certain man, the other is not included in the warning, even if she heard it. “Carnally” – to the exclusion if he warned her regarding other limbs,²³Any form of physical contact other than sexual intercourse is not included in the laws addressing a sota. so you will not say that the verse made it contingent on the opposition of the husband, and the husband opposes.²⁴The laws addressing a sota apply only to sexual intercourse, even if the husband opposes his wife’s engaging in a different form of physical contact with another man. That is why it is stated: “Carnally.”
“It was hidden from the eyes of her husband” – but not if the husband sees and closes his eyes. That is, if the husband knew about her, he cannot engage in subterfuge in her regard and cause her to drink. “And she was secluded and she was defiled” – once she was secluded, the Torah characterizes her as defiled.
Another matter: “And she was secluded and she was defiled” – what is the minimum duration of seclusion [that causes her to be liable]? It is the duration of defilement. How long is defilement? It is the duration of intercourse. How long is intercourse? It is the duration of the initial stage of intercourse.²⁵Contact between the sexual organs. How long is the initial stage of intercourse? Rabbi Eliezer says: The duration of the return of a palm tree in the wind.²⁶The time it takes for a branch pushed by the wind to return to its initial position (Rashi, Sota 4a). Rabbi Yehoshua says: The duration of diluting a cup.²⁷Of wine. Ben Azai says: The duration of drinking it. Rabbi Akiva says: The duration of cooking an egg until it rolls. Rabbi Yehuda ben Beteira says: The duration of swallowing three rolled eggs one after another. Rabbi Elazar ben Pinḥas said: The duration that it takes a weaver to tie a severed string. Penimon says: The duration it takes for a woman to extend her hand and take a loaf from the basket. Even though there is no proof of the matter there is an allusion to the matter: “For due to a licentious woman one is brought to a loaf of bread, and an adulteress hunts a precious soul” (Proverbs 6:26). Rabbi Yosei said: All these measures are after removal of the lower undergarment.
Rabbi Yoḥanan said: Each and every one calculated based on his own experience. But did ben Azai ever take a wife? Some wish to say that he became aroused. Some wish to say that he engaged in relations and withdrew.²⁸He married but then continued life alone. Some wish to say: “The secret of the Lord is to those who fear Him; He informs them of His covenant” (Psalms 25:14).
From where is it derived that the first stage of intercourse renders a married woman forbidden [to her husband]? Rabbi Yona said: As it is written: “For anyone who will perform any of these abominations…[will be excised from among their people]” (Leviticus 18:29). All the forbidden relations were likened to the menstruant. Just as the menstruant, it²⁹The prohibition is violated. is with the first stage of intercourse [haaraa], as it is written: “He has probed [he’era] her source” (Leviticus 20:18), so too, all forbidden relations are with the first stage of intercourse.
“And there is no witness [ve’ed] against her” – one that is fit to testify. From where is it derived that even a witness who is not fit to testify, if he says that she was defiled, she does not drink? The verse states: “A witness, and a witness.”³⁰The vav prefix to the word witness [ed], comes to include even a witness unfit to testify.
“And she was not coerced” – she is forbidden, but if she was coerced, she is permitted. But you have an Israelite woman who was coerced and is forbidden. Which is that? It is anyone who began willingly but ended under coercion. And you have an Israelite woman who was not coerced and is permitted. It is anyone who began under coercion but ended willingly, like a certain woman who came to Rabbi and said: I was raped. He said to her: Was there no pleasure for you? She said to him: Were a person to dip his finger in honey and place it in your mouth on Yom Kippur, is it perhaps not bad for you even though ultimately it is pleasant for you? He accepted her response.³¹He ruled that she was permitted to her husband even though she felt pleasure.
Another matter: “And there is no witness against her” – even though there is not one in her regard now, there is one in her regard later. Similarly, it says: “Sarai was barren; she had no child” (Genesis 11:30) – even though she does not have now, she has later, as it is stated: “The Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken” (Genesis 21:1). Similarly, it says: “Esther did not disclose her people or her birthplace, because Mordekhai had commanded her that she should not disclose it” (Esther 2:10) – even though she did not disclose it now, she disclosed it later.³²See Esther 7:3–4. Here too, “and there is no witness against her” – even though there is not one in her regard now, there is one in her regard later, as it is stated: “I will approach you in judgment, and I will be a swift witness…[and against the adulterers]” (Malachi 3:5).

וְעָבַר עָלָיו רוּחַ קִנְאָה וגו' (במדבר ה, יד), הֲדָא הוּא דִכְתִיב (משלי ו, טז): שֶׁשׁ הֵנָּה שָׂנֵא ה' וְשֶׁבַע תּוֹעֲבַת נַפְשׁוֹ, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר אֵלּוּ שִׁבְעָה דְבָרִים בַּסּוֹטָה הֵם אֲמוּרִים, (משלי ו, יז): עֵינַיִם רָמוֹת, שֶׁהַסּוֹטָה תּוֹלָה עֵינֶיהָ לְאִישׁ אַחֵר, וְכֵן הוּא אוֹמֵר (ישעיה ג, טז): יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן וגו', (משלי ו, יז): לְשׁוֹן שָׁקֶר, שֶׁהִיא נוֹאֶפֶת וְאוֹמֶרֶת מִמְּךָ אֲנִי מְעֻבֶּרֶת וּמְשַׁקֶּרֶת לוֹ. (משלי ו, יז): וְיָדַיִם שֹׁפְכוֹת דָּם נָקִי, שֶׁהַנּוֹאֵף נִכְנַס עַל מְנָת שֶׁאִם נִתְפַּס יַהֲרֹג אוֹ יֵהָרֵג. (משלי ו, יח): לֵב חֹרֵשׁ מַחְשְׁבוֹת אָוֶן, שֶׁהַנּוֹאֵף וְהַנּוֹאֶפֶת אֵין מַחְשְׁבוֹתָם בְּכָל שָׁעָה אֶלָּא עָוֹן, אֵימָתַי הֵם חוֹטְאִים, וְאוֹמְרִים זֶה לָזֶה בְּאֵיזֶה מָקוֹם בְּאֵיזֶה שָׁעָה. (משלי ו, יח): רַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה, בְּוַדַּאי שֶׁמְמַהֲרִין לַעֲשׂוֹת אֶת הַחֵטְא. (משלי ו, יט): יָפִיחַ כְּזָבִים עֵד שָׁקֶר, שֶׁאִם יִתָּפְסוּ הֵם מְכַזְבִים וּמְשַׁקְּרִים וְנִשְׁבָּעִים מְשִׂיחִים הָיִינוּ זֶה לָזֶה לִדְבָרִים אֲחֵרִים. (משלי ו, יט): וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים, שֶׁכָּל יִשְׂרָאֵל אַחִים זֶה עִם זֶה, שֶׁנֶּאֱמַר (תהלים קכב, ח): לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא שָׁלוֹם בָּךְ. וְהַנּוֹאֵף אֵשֶׁת חֲבֵרוֹ הַבַּעַל שׁוֹמֵעַ וְשׂוֹנְאוֹ, וְאַף הַנּוֹאֵף אֵינוֹ יָכוֹל לִרְאוֹתוֹ, הֱוֵי: וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים, אַף כָּאן הוּא אוֹמֵר: וְעָבַר עָלָיו רוּחַ קִנְאָה, אֵין קִנְאָה אֶלָּא לְשׁוֹן כַּעַס, כְּמָה דְתֵימָא (דברים לב, כא): הֵם קִנְאוּנִי בְלֹא אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא עָם בְּגוֹי נָבָל אַכְעִיסֵם, וְאוֹמֵר (משלי ו, לד): כִּי קִנְאָה חֲמַת גָּבֶר וגו'. “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14).
“A spirit of jealousy overcame him…” – that is what is written: “There are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). Rabbi Yosei HaGelili says: These seven matters are stated regarding the sota: “Haughty [ramot] eyes” (Proverbs 6:17) – as she directs her eyes to another man.³³Ramot literally means high up. Thus, her eyes look afar, to other men. Likewise it says: “Because the daughters of Zion are haughty…” (Isaiah 3:16). “A lying tongue” (Proverbs 6:17) – as she commits adultery and says:³⁴To her husband. It is from you that I am pregnant, and she lies to him. “And hands that shed innocent blood” (Proverbs 6:17) – as the adulterer enters with the intent that if he is caught, he will kill or be killed. “A heart devising iniquitous thoughts” (Proverbs 6:18) – as the thoughts of the adulterer and the adulteress are constantly obsessed only with iniquity, when will they sin, and they say to each other: ‘In what place and at what time?’ “Feet hastening to run to evil” (Proverbs 6:18) – they certainly hurry to perform the sin. “One who utters lies as a false witness” (Proverbs 6:19) – if they are caught they deceive, lie, and take oaths: We were speaking to one another regarding other matters. “And one who incites discord among brethren” (Proverbs 6:19) – as all Israel are brethren with one another, as it is stated: “For the sake of my brothers and companions, I now say: Peace be with you.” (Psalms 122:8). One who commits adultery with the wife of another, the husband hears and hates him, and the adulterer, too, cannot look at him. That is, “and one who incites discord among brethren.” Here, too, it says: “A spirit of jealousy [kina] overcame him.” Kina is nothing other than an expression of anger, just as it says: “They have infuriated Me [kinuni] with a non-god, angered Me with their futilities and I will infuriate them [akniem] with a non-people; with a crude nation, I will anger them” (Deuteronomy 32:21). And it says: “For jealousy [kina] is the fury of a man…” (Proverbs 6:34).

וְעָבַר עָלָיו רוּחַ קִנְאָה, הֲדָא הוּא דִכְתִיב (קהלת ז, כו): וּמוֹצֵא אֲנִי מַר מִמָּוֶת וגו', כֵּיצַד הִיא מָרָה מִמָּוֶת, שֶׁהִיא נוֹתֶנֶת לוֹ יִסוּרִין בָּעוֹלָם הַזֶּה, לָמָּה שֶׁהוּא טוֹעֶה אַחֲרֶיהָ וּלְבַסּוֹף מוֹרִידָה אוֹתוֹ לַגֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ב, יח): כִּי שָׁחָה אֶל מָוֶת בֵּיתָהּ, (משלי ה, ה): שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ. שָׁאֲלוּ תַּלְמִידָיו לְרַב הוּנָא אָבִיו שֶׁל רַבִּי אַחָא, לִמַדְתָּנוּ רַבֵּנוּ הַנּוֹאֵף וְהַנּוֹאֶפֶת עוֹבְרִין עַל עֲשֶׂרֶת הַדִּבְּרוֹת, עַל הַתִּשְׁעָה אָנוּ מַכִּירִים וְעַל הַשַּׁבָּת אֵין אָנוּ מַכִּירִים. כֵּיצַד, עַל אָנֹכִי, שֶׁכָּל הַנּוֹאֵף בְּאֵשֶׁת חֲבֵרוֹ כּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה ה, ח י): אִישׁ אֶל אֵשֶׁת רֵעֵהוּ יִצְהָלוּ הַעַל אֵלֶה לוֹא אֶפְקֹד נְאֻם ה' וְאִם בְּגוֹי אֲשֶׁר כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי עֲלוּ בְשָׁרוֹתֶיהָ וְשַׁחֵתוּ וְכָלָה אַל תַּעֲשׂוּ הָסִירוּ נְטִישׁוֹתֶיהָ כִּי לוֹא לַה' הֵמָּה. עַל לֹא יִהְיֶה לְךָ, דִּכְתִיב בּוֹ (שמות כ, ה) (דברים ה, ח): כִּי אָנֹכִי ה' אֱלֹהֶיךָ אֵל קַנָּא, וּשְׁתֵּי פְּעָמִים אָמְרוּ בַּסּוֹטָה: וְעָבַר עָלָיו רוּחַ קִנְאָה וגו', לָמָּה שְׁתֵּי פְּעָמִים, שֶׁהִיא מְקַנְּאָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּלְבַעְלָהּ, וְכֵן הוּא אוֹמֵר (במדבר ה, טו): כִּי מִנְחַת קְנָאֹת הוּא, שֶׁהֵן שְׁתֵּי קְנָאוֹת עַל לֹא תִשָֹּׂא, שֶׁהוּא מְנָאֵף וְנִשְׁבַּע שֶׁלֹא עָשָׂה, וְעַל כַּבֵּד אֶת אָבִיךָ, שֶׁהַנּוֹאֵף עִם הַסּוֹטָה מִתְעַבֶּרֶת מִמֶּנּוּ וְאוֹמֶרֶת לְבַעְלָהּ מִמְּךָ אֲנִי מְעֻבֶּרֶת, וְהָעֻבָּר גָּדֵל וּמְכַבֵּד לִפְנֵי בַּעֲלָהּ, סָבוּר שֶׁהוּא אָבִיו וְאֵינוֹ אָבִיו, וְעוֹבֵר בַּשּׁוּק וּמְקַלֵּל אֶת הַנּוֹאֵף, סָבוּר שֶׁאֵינוֹ אָבִיו וְהוּא אָבִיו. עַל לֹא תִרְצָח, שֶׁהַנּוֹאֵף נִכְנָס עַל מְנָת אוֹ יַהֲרֹג אוֹ יֵהָרֵג. עַל לֹא תִנְאָף, דָּבָר שֶׁהוּא מְפֹרָשׁ שֶׁהוּא נוֹאֵף. עַל לֹא תִגְנֹב, שֶׁהוּא גּוֹנֵב מְקוֹר חֲבֵרוֹ, וְכֵן הוּא אוֹמֵר (משלי ט, יז): מַיִם גְּנוּבִים יִמְתָּקוּ. עַל לֹא תַעֲנֶה, שֶׁמְּעִידָה עֵדוּת שֶׁקֶר וְאוֹמֶרֶת מִמְךָ אֲנִי מְעֻבֶּרֶת. עַל לֹא תַחְמֹד, שֶׁהַנּוֹאֵף אֵשֶׁת חֲבֵרוֹ חוֹמֵד כָּל אֲשֶׁר לְבַעְלָהּ, כֵּיצַד כְּשֶׁבַּעְלָהּ נִפְטָר מִן הָעוֹלָם סָבוּר שֶׁאוֹתוֹ הַבֵּן הוּא שֶׁלּוֹ, עוֹמֵד הַבַּעַל וְכוֹתֵב לוֹ דְיָתֵיקֵי מִכָּל נְכָסָיו וּמוֹרִישׁ כָּל מַה שֶּׁיֵּשׁ לוֹ, וְאֵינוֹ יוֹדֵעַ שֶׁאֵינוֹ בְּנוֹ, נִמְצָא שֶׁהַנּוֹאֵף חוֹמֵד כָּל מַה שֶּׁיֵּשׁ לַחֲבֵרוֹ וְחוֹמֵד אִשְׁתּוֹ. אָמְרוּ לוֹ לְרַב הוּנָא הֲרֵי אָמַרְנוּ תִּשְׁעָה, אֱמֹר לָנוּ כֵּיצַד עוֹבֵר עַל זָכוֹר אֶת יוֹם הַשַּׁבָּת, אָמַר לָהֶם אֲנִי אוֹמַר לָכֶם, פְּעָמִים כֹּהֵן יֵשׁ לוֹ אִשָּׁה וְיִשְׂרָאֵל נוֹאֵף בָּא עָלֶיהָ וְהִיא יוֹלֶדֶת בֵּן, סְבוּרִים בּוֹ שֶׁהוּא בְּנוֹ שֶׁל כֹּהֵן, וְעוֹמֵד אוֹתוֹ בֵּן וּמְשַׁמֵּשׁ בְּבֵית הַמִּקְדָּשׁ וּמַעֲלֶה עוֹלוֹת בַּשַּׁבָּת, וְנִמְצָא מְחַלֵּל אֶת הַשַּׁבָּת. הֲרֵי שֶׁעָבְרוּ הַנּוֹאֵף וְהַנּוֹאֶפֶת עַל עֲשֶׂרֶת הַדִּבְּרוֹת, וְעָלֶיהָ אָמַר שְׁלֹמֹה (קהלת ז, כו): וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ אֲסוּרִים יָדֶיהָ טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה וְחוֹטֵא יִלָּכֶד בָּהּ, אוֹי לָהּ לָעֲבֵרָה שֶׁעוֹבְרִין בָּהּ עַל עֲשֶׂרֶת הַדִּבְּרוֹת. אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים, צָדָה בָּעוֹלָם הַזֶּה וְצָדָה בָּעוֹלָם הַבָּא. וַחֲרָמִים, הֶחָרָם הַזֶּה צָד בַּמַּיִם וְאֵינוֹ צָד בַּיַּבָּשָׁה, אֲבָל הָאִשָׁה צָדָה בַּמַּיִם וְצָדָה בַּיַּבָּשָׁה. לִבָּהּ, שֶׁהִיא תּוֹבַעַת בְּלִבָּהּ. אֲסוּרִים יָדֶיהָ, אִלְמָלֵא שֶׁאֲסוּרִים יָדֶיהָ שֶׁאֵינָהּ תּוֹבַעַת בַּפֶּה לֹא הָיְתָה מַנַּחַת לְאָדָם שֶׁלֹא תְהֵא תּוֹבַעְתּוֹ. טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּהּ, (גמרא גיטין צ-א): תָּנֵי בְּשֵׁם רַבִּי מֵאִיר כְּשֵׁם שֶׁיֵּשׁ דֵּעוֹת בְּמַאֲכָל וּמִשְׁתֶּה, כָּךְ יֵשׁ דֵּעוֹת בַּאֲנָשִׁים, יֵשׁ אָדָם שֶׁיּוֹרֵד זְבוּב בְּכוֹסוֹ וְזוֹרְקוֹ וְשׁוֹתֵהוּ, זֶה בִּשְׁאָר כָּל אָדָם שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ מְדַבֶּרֶת עִם שְׁכֵנֶיהָ וְעִם קְרוֹבֶיהָ וּמַנִּיחָהּ. יֵשׁ לְךָ אָדָם זְבוּב פּוֹרֵחַ עַל גַּב כּוֹסוֹ, וְהוּא נוֹטְלוֹ וְשׁוֹפְכוֹ וְלֹא טוֹעֲמוֹ, זֶה חֵלֶק רַע בַּאֲנָשִׁים שֶׁנָּתַן אֶת עֵינָיו בָּהּ לְגָרְשָׁהּ. יֵשׁ לְךָ אָדָם זְבוּב שָׁכֵן עַל גַּב כּוֹסוֹ, וְהוּא נוֹטְלוֹ וּמַנִּיחוֹ כְּמוֹת שֶׁהוּא, זֶה יְהוּדָה בֶּן פַּפּוּס שֶׁנָּעַל אֶת הַדֶּלֶת בִּפְנֵי אִשְׁתּוֹ. אֲמַרִין לֵיהּ נְהִיגִין הֲווֹן אֲבָהָתָךְ עָבְדִין כֵּן. יֵשׁ לְךָ אָדָם זְבוּב מֵת נוֹפֵל לְתוֹךְ כּוֹסוֹ וְהוּא נוֹטְלוֹ וּמוֹצְצוֹ וְשׁוֹתֵהוּ, זֶה הָרָשָׁע, שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ לִבָּהּ גַּס בַּעֲבָדֶיהָ, יוֹצְאָה לַשּׁוּק וְרֹאשָׁהּ פָּרוּעַ, וּפְרוּמָה מִשְּׁנֵי צְדָדֶיהָ וְרוֹחֶצֶת בְּמָקוֹם שֶׁבְּנֵי אָדָם רוֹחֲצִין, זוֹ מִצְוָה מִן הַתּוֹרָה לְגָרְשָׁהּ, שֶׁנֶּאֱמַר (דברים כד, א): כִּי מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ, מַהוּ (דברים כד, ב): וְהָלְכָה וְהָיְתָה לְאִישׁ אַחֵר, הַכָּתוּב קְרָאוֹ אַחֵר, שֶׁאֵין זֶה בֶּן זוּגוֹ שֶׁל רִאשׁוֹן, שֶׁהַלָּה הוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם עֶרְוָה וְהַלָּה נִכְשַׁל בָּהּ, אִם זָכָה הוּא לַשָּׁמַיִם הֲרֵי הוּא מְגָרְשָׁהּ, וְאִם לָאו סוֹף שֶׁהִיא קוֹבַרְתּוֹ, שֶׁנֶּאֱמַר (דברים כד, ג): אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר לְקָחָהּ לוֹ לְאִשָּׁה, רָאוּי הָיָה זֶה לְמִיתָה שֶׁהָאִשָּׁה הַזֹּאת הִכְנִיס לְתוֹךְ בֵּיתוֹ, עַל הָרִאשׁוֹן שֶׁגֵּרְשָׁהּ אָמַר שְׁלֹמֹה: טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּהּ. וְעַל הַשֵּׁנִי שֶׁהִכְנִיסָהּ לְתוֹךְ בֵּיתוֹ אָמַר הַכָּתוּב: וְחוֹטֵא יִלָּכֶד בָּהּ. דָּבָר אַחֵר, טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּהּ, זֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲבִיר עָלָיו רוּחַ קִנְאָה וּמְקַנֵּא לְאִשְׁתּוֹ בִּזְּמַן שֶׁרוֹאֶה שֶׁהִיא פְּרוּצָה. וְחוֹטֵא יִלָּכֶד בָּהּ, זֶה שֶׁהוּא רוֹאֶה אֶת אִשְׁתּוֹ קוֹלָנִית וְרַגְלָה רָמָה וּפְרוּצָה בִּשְׂחֹק וְאֵינוֹ מְקַנֵּא בָּהּ, לְפִי שֶׁדַּרְכָּן שֶׁל בְּנוֹת יִשְׂרָאֵל לֹא קוֹלָנִיּוֹת, וְלֹא רֶגֶל רָמָה, וְלֹא פְּרוּצוֹת בִּשְׂחֹק, לְכָךְ נֶאֱמַר: וְעָבַר עָלָיו רוּחַ קִנְאָה, תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, אֵין אָדָם מְקַנֵּא לְאִשְׁתּוֹ אֶלָּא אִם כֵּן נִכְנְסָה בוֹ רוּחַ טָהֳרָה, שֶׁנֶּאֱמַר: וְעָבַר עָלָיו רוּחַ קִנְאָה. וְתַלְיָא בִּפְלוּגְתָּא, דְּתָנֵי: וְקִנֵּא אֶת אִשְׁתּוֹ רְשׁוּת, דִּבְרֵי רַבִּי יִשְׁמָעֵאל, רַבִּי עֲקִיבָא אוֹמֵר חוֹבָה, הָא לָמַדְנוּ שֶׁהוּא רוּחַ טָהֳרָה, שֶׁאִם אַתָּה אוֹמֵר רוּחַ טֻמְאָה, וְכִי רְשׁוּת יֵשׁ לוֹ לְאָדָם אוֹ חוֹבָה לְהַכְנִיס רוּחַ טֻמְאָה בְּעַצְמוֹ. תָּנֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר כְּלַפֵּי שֶׁאָמְרָה תּוֹרָה (ויקרא יט, יז): לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ, יָכוֹל זוֹ, תַּלְמוּד לוֹמַר: וְעָבַר עָלָיו רוּחַ קִנְאָה וגו'. וְעָבַר עָלָיו רוּחַ קִנְאָה, כֵּיצַד עוֹבֶרֶת עָלָיו, כְּמָה דְתֵימָא (קהלת י, כ): כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגֵּיד דָּבָר, הָיָה רַבִּי מֵאִיר אוֹמֵר אָדָם עוֹבֵר עֲבֵרָה בַּסֵּתֶר הַקָּדוֹשׁ בָּרוּךְ הוּא מַכְרִיז עָלָיו בְּגָלוּי, שֶׁנֶּאֱמַר: וְעָבַר עָלָיו רוּחַ קִנְאָה, וְאֵין עֲבֵרָה אֶלָּא לְשׁוֹן הַכְרָזָה, שֶׁנֶּאֱמַר (שמות לו, ו): וַיְצַו משֶׁה וַיַּעֲבִירוּ קוֹל בַּמַחֲנֶה וגו'. וְקִנֵּא אֶת אִשְׁתּוֹ, אָמַר רַבִּי נַחְמָן בַּר יִצְחָק אֵין קִנּוּי אֶלָּא לְשׁוֹן הַתְרָאָה, וְכֵן הוּא אוֹמֵר (יואל ב, יח): וַיְקַנֵּא ה' לְאַרְצוֹ וַיַּחְמֹל עַל עַמּוֹ. (במדבר ה, יד): וְהִוא נִטְמָאָה אוֹ עָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה, תָּנֵי רַבִּי אוֹמֵר שָׁלשׁ טֻמְאוֹת נֶאֶמְרוּ בַּפָּרָשָׁה, אַחַת לַבּוֹעֵל, וְאַחַת לַבַּעַל, וְאַחַת לַתְּרוּמָה. וְכִי מָצָאנוּ אִשָּׁה שֶׁהִיא אֲסוּרָה לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בִּתְרוּמָה, אָמַר רַבִּי אָבִין אָכֵן אִתְאֲמַרַת, אַחַת לַבַּעַל, וְאַחַת לַבּוֹעֵל, וְאַחַת לַיָּבָם. אָמַר רַבִּי יוֹסֵי בֶּן רַבִּי בּוֹן מַתְנִיתָא (גמרא סוטה ב-א): אָמְרָה כֵּן, וְאִם מֵת חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. “A spirit of jealousy overcame him” – that is what is written: “I find bitterer than death [the woman]” (Ecclesiastes 7:26). How is she “bitterer than death”? It is because she causes him suffering in this world. Why? It is because he strays after her, and ultimately she causes him to descend into Gehenna, as it is stated: “For her house sinks down toward death” (Proverbs 2:18), “to the grave her steps are directed” (Proverbs 5:5).
His students asked Rav Huna, father of Rabbi Aḥa: You have taught us, our teacher: The adulterer and the adulteress violate the Ten Commandments. Regarding nine of them we understand, but regarding Shabbat, we do not understand. How so? Regarding, “I am [the Lord your God]” (Exodus 20:2), it is because anyone who commits adultery with the wife of another denies the Holy One blessed be He, as it is stated: “Each would neigh to his neighbor’s wife. Will I not reckon for these, the utterance of the Lord, and will My soul not be avenged on a nation like this? Enter within its walls and destroy, but do not engender annihilation; remove its offshoots, as they are not for the Lord” (Jeremiah 5:8–10). Regarding “you shall not have [other gods]” (Exodus 20:3), as it is written in that regard: “For I am the Lord your God, a zealous [kana] God” (Exodus 20:5), and twice it is stated regarding the sota: “A spirit of jealousy [kina] overcame him…” Why twice? It is because she arouses kina in both her husband and the Holy One blessed be He.³⁵Kina in the sense of jealousy in her husband and in the sense of zealotry in the Holy One blessed be He. Likewise, it says: “For it is a meal offering of jealousy [kenaot]” (Numbers 5:15), as they are two kenaot.³⁶Kenaot is the plural form of kina. Regarding, “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), as he commits adultery and takes an oath that he did not do so. Regarding, “honor your father” (Exodus 20:12), as one who commits adultery with the sota, she becomes pregnant from him but she tells her husband: It is from you that I am pregnant. The fetus grows and honors her husband in the belief that he is his father, but he is not his father, and he passes in the marketplace and curses the adulterer in the belief that he is not his father, but he is his father.
Regarding, “you shall not murder” (Exodus 20:13), as the adulterer enters with the intent to kill or be killed. Regarding, “you shall not commit adultery” (Exodus 20:13), the matter is explicit, as he commits adultery. Regarding, “you shall not steal” (Exodus 20:13), as he steals the source³⁷A euphemism for the womb. of another. Likewise it says: “Stolen waters are sweet” (Proverbs 9:17).³⁸The previous verses refer to a “woman of folly” (Proverbs 9:13). Regarding, “you shall not bear [false witness]” (Exodus 20:13), as she bears false witness and says: It is from you that I am pregnant. Regarding, “you shall not covet” (Exodus 20:14), as one who commits adultery with the wife of another covets everything that belongs to her husband. How so? When her husband passes from the world, he believes that the son is his. He writes a will for all of his belongings and bequeaths everything that he has, but he does not know that he is not his son. The result is that the adulterer covets everything that his counterpart has and covets his wife.
They said to Rav Huna: ‘We have stated nine. Tell us how he violates: “Remember the Sabbath day” (Exodus 20:8).’ He said to them: ‘I will tell you. There are times when a priest has a wife, and an Israelite adulterer consorts with her, and she bears a child. They believe in his regard that he is the son of a priest, and that son stands and serves in the Temple and offers burnt offerings on Shabbat. The result is that he profanes Shabbat. Consequently, the adulterer and the adulteress violated the Ten Commandments.’ In her regard, Solomon said: “I find bitterer than death the woman, who, in her heart, is snares and nets, her hands, shackles. One who is good before God will escape from her, but the sinner will be entrapped by her” (Ecclesiastes 7:26). Woe to a transgression through which one violates the Ten Commandments.
“The woman, who…is snares” (Ecclesiastes 7:26) – she ensnares in this world and ensnares in the World to Come. “And nets” (Ecclesiastes 7:26) – this net ensnares in the water but does not ensnare on dry land, but a woman ensnares in water and ensnares on dry land. “Her heart” (Ecclesiastes 7:26) – she propositions in her heart. “Her hands, shackles” (Ecclesiastes 7:26) – if her hands were not shackled, as she does not proposition with her mouth, she would not leave alone any man whom she would not proposition.³⁹A woman normally would not explicitly request to have sexual relations, therefore she is "shackled" in her ability to entrap.
“One who is good before God will escape from her” (Ecclesiastes 7:26) – it is taught in the name of Rabbi Meir: Just as there are different attitudes regarding food and drink, so, there are different attitudes among people. There is a person that a fly descends into his cup and he casts it out and drinks it. This is the case regarding most people, as one sees his wife speaking with her neighbors or with her relatives, and he allows her to do so. You have a person that a fly flies around the top of his cup and he takes it, pours it out, and does not drink it. This is a bad quality in people, as he would set his sights on her to divorce her.⁴⁰If he sees her talking to neighbors and relatives. You have a person that a fly settled atop his cup, and he takes it and leaves it as it was. This is Yehuda ben Papus who would lock the door before his wife.⁴¹He would do so when he would leave the house so she would not go out and socialize. Any socializing by his wife was unacceptable to him, just like the person who would be so disturbed if a fly only touched his cup that he would not drink the wine inside. They said to him: Would your forebears act in that manner? You have a person that a dead fly fell into his cup, and he takes it, sucks it, and drinks it. This is the wicked one, who sees that his wife is familiar with her servants, goes out to the marketplace with her head exposed, her garments slit on both her sides, and she bathes in a place where men bathe. It is a mitzva by Torah law to divorce her, as it is stated: “Because he found in her a licentious matter, and he writes her a bill of divorce, and he places it in her hand, and he sends her from his house” (Deuteronomy 24:1).
What is, “and she went, and was to another man” (Deuteronomy 24:2)? The verse characterizes him as “another,” as he is not a peer of the first man, as that one divorced his wife because of licentiousness, and this one stumbled due to her. If he merits it from Heaven, he will divorce her. If not, ultimately she will bury him, as it is stated: “Or if the latter man, who took her as his wife, died” (Deuteronomy 24:3). This one was worthy of death, because he brought this woman into his house.⁴²Gittin 90a–b. Regarding the first one, who divorced her, Solomon said: “One who is good before God will escape from her” (Ecclesiastes 7:26). Regarding the second one, who took her into his house, the verse said: “But the sinner will be entrapped by her” (Ecclesiastes 7:26).
Another matter: “One who is good before God will escape from her” (Ecclesiastes 7:26) – this is that the Holy One blessed be He causes a spirit of jealousy to overcome him, and he warns his wife when he sees that she is wanton. “But the sinner will be entrapped by her” (Ecclesiastes 7:26) – this is one who sees his wife noisy,⁴³While he engages in relations with her. her leg lifted high, and laughing ostentatiously, but he does not warn her. This is because it is the way of Jewish women that they are not noisy, do not lift the leg high, and do not laugh ostentatiously. That is why it is stated: “And a spirit of jealousy overcame him.” The school of Rabbi Yishmael taught: A man warns his wife only if a spirit of purity enters him, as it is stated: “And a spirit of jealousy overcame him.” This is given to dispute, as it is taught: “And he warned his wife” – it is optional; this is the statement of Rabbi Yishmael. Rabbi Akiva said: It is mandatory. We learn that it is a spirit of purity, as if you say it is a spirit of impurity, does a person have an option or an obligation to introduce a spirit of impurity into himself? It is taught: Rabbi Eliezer ben Yaakov says, regarding what the Torah said: “You shall not hate your brother in your heart” (Leviticus 19:17), does it perhaps apply to this one? The verse states: “And a spirit of jealousy overcame him.”⁴⁴It is a spirit of purity that causes him to warn her, and therefore this does not violate the prohibition against hating in one’s heart.
“And a spirit of jealousy overcame him” – how does it overcome him? It is just as it says: “As a bird of the heavens will carry the voice, and a winged creature will tell a matter” (Ecclesiastes 10:20). Rabbi Meir would say: A man commits a transgression in private, and the Holy One blessed be He proclaims in his regard in public, as it is stated: “And a spirit of jealousy overcame [ve’avar] him.” Avera is nothing other than an expression of proclamation, as it is stated: “Moses commanded and they proclaimed [vayaaviru] an announcement in the camp…” (Exodus 36:6). “And he warned [vekineh] his wife” – Rabbi Naḥman ben Yitzḥak said: Kinui is nothing other than an expression of warning. Likewise it says: “The Lord was zealous [vaykaneh] for His land and had compassion on His people” (Joel 2:18).⁴⁵He warned the locusts to stop infesting the land.
“And she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – Rabbi [Yehuda HaNasi] taught: Three defilements are stated in the portion:⁴⁶See Rashi on Sota 28a, where he writes that Rabbi is referring to verses 13, 27, and 29. one for the paramour,⁴⁷Even if the husband divorces her, she may not marry the man with whom she sinned. one for the husband, and one for teruma. Do we find a woman who is forbidden to her home⁴⁸Her husband. but it is permitted for her to partake of teruma?⁴⁹Why, then, was it necessary for the verse to state that it is prohibited for her to partake of teruma? Indeed, you say: One for the husband, one for the paramour, and one for her husband’s brother. Rabbi Yosei ben Rabbi Bon said: Our mishna says so: If he dies, she performs ḥalitza and is not married in a levirate marriage.⁵⁰Mishna Sota 1:2.

וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן (במדבר ה, טו), מַה כְּתִיב לְמַעְלָה מִן פָּרָשַׁת סוֹטָה, (במדבר ה, י): וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ וגו', וְכִי יִשְׂרָאֵל אוֹכֵל קָדָשִׁים, אֶלָּא אִם בָּאתָ אֵצֶל כֹּהֵן בַּנְּדָרִים וּבַנְּדָבוֹת וּבַבְּכוֹרִים, אֲנִי מַעֲמִיד הֵימֶךָ כֹּהֲנִים אוֹכְלִים קָדָשִׁים, וְאִם לִגְלַגְתָּ בַּמִּצְווֹת וְלֹא הֵבֵאתָ קָדָשִׁים, סוֹפוֹ וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן וגו', תַּרְעָא דְּלָא פְּתִיחַ לְמִצְוָתָא פְּתִיחַ לְאַסְיָא. (במדבר ה, טו): וְהֵבִיא אֶת קָרְבָּנָהּ עָלֶיהָ, הֲרֵי זֶה מֵבִיא קָרְבָּן מִשֶּׁלּוֹ (במדבר ה, טו): עֲשִׂירִת הָאֵיפָה, לְפִי שֶׁעָבְרָה עַל עֲשֶׂרֶת הַדִּבְּרוֹת. (במדבר ה, טו): קֶמַח שְׂעוֹרִים, הַנּוֹאֵף הֶאֱכִילַתּוּ מַעֲדַנֵי עוֹלָם, לְפִיכָךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. (במדבר ה, טו): לֹא יִצֹּק עָלָיו שֶׁמֶן וְלֹא יִתֵּן עָלָיו לְבֹנָה, תָּנֵי אָמַר רַבִּי שִׁמְעוֹן בְּדִין הוּא שֶׁתְּהֵא מִנְחַת חוֹטֵא טְעוּנָה שֶׁמֶן וּלְבוֹנָה, כְּדֵי שֶׁלֹא יְהֵא חוֹטֵא נִשְׂכָּר, וּמִפְּנֵי מָה אֵינָהּ טְעוּנָה, שֶׁלֹא יְהֵא קָרְבָּנוֹ מְהֻדָּר. דָּבָר אַחֵר, לֹא יִצֹּק עָלָיו שֶׁמֶן, לָמָּה, שֶׁהַשֶּׁמֶן אוֹרָה לָעוֹלָם, שֶׁהַכָּתוּב קְרָאוֹ יִצְהָר, וְהִיא אָהֲבָה אֶת הָאֲפֵלָה, לֹא יִהְיֶה אוֹרָה בְּמִנְחָתָהּ. וְלֹא יִתֵּן עָלָיו לְבֹנָה, שֶׁהַלְּבוֹנָה זִכָּרוֹן לָאִמָּהוֹת, שֶׁנֶּאֱמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר, אֵלּוּ אֲבוֹת הָעוֹלָם, (שיר השירים ד, ו): וְאֶל גִּבְעַת הַלְּבוֹנָה, אֵלּוּ הָאִמָּהוֹת, וְזוֹ פֵּרְשָׁה מִדַּרְכֵּיהֶן, לֹא יְהֵא זִכְרוֹנָן בְּקָרְבָּנָהּ, שֶׁהַלְּבֹנָה קְרוּיָה זִכָּרוֹן. (במדבר ה, טו): כִּי מִנְחַת קְנָאֹת הוּא, שְׁתֵּי קְנָאוֹת הִיא, כְּשֵׁם שֶׁקִּנְאָה לַבַּעַל כָּךְ קִנְאָה לַבּוֹעֵל, כְּשֵׁם שֶׁקִּנְאָה לְמַטָּה כָּךְ קִנְאָה לְמַעְלָה. (במדבר ה, טו): מִנְחַת זִכָּרוֹן, זוֹ לְטוֹבָה, אִם נִמְצֵאת טְהוֹרָה. (במדבר ה, טו): מַזְכֶּרֶת עָוֹן, זֶה לְרָעָה, אִם נִמְצֵאת טְמֵאָה. (במדבר ה, טז): וְהִקְרִיב אֹתָהּ הַכֹּהֵן, אֵינָהּ בָּאָה בְּתוֹךְ הָרֶגֶל. (במדבר ה, טז): וְהֶעֱמִידָהּ, שֶׁלֹא יַעֲמִיד עִמָּהּ לֹא עֲבָדֶיהָ וְלֹא שִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ סָמוּךְ עֲלֵיהֶם. (במדבר ה, טז): לִפְנֵי ה', בְּשַׁעַר נִקָּנוֹר. מִכָּאן אָמְרוּ (גמרא תמיד לג-ב): רֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְמֵאִים בְּשַׁעַר נִקָּנוֹר. “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15).
“The man shall bring his wife to the priest” – what is written prior to the portion of sota? “A man’s sacred items shall be his; [anything that a man gives the priest shall be his]” (Numbers 5:10). Do Israelites eat sacred items? It is, rather, if you came to the priest with vow offerings, gift offerings, and first fruits, I will produce from you priests⁵¹His daughters will marry priests, and his grandchildren will be priests. who partake of sacred items. If you mocked the mitzvot and did not bring sacred items, ultimately, “the man shall bring his wife to the priest.” An entrance that is not open for mitzvot is open for the doctor.⁵²Money not spent on mitzvot will ultimately be paid to the doctor. “And he shall bring her offering on her behalf” – he brings an offering from what is his.⁵³He did not give the priest from his harvest, and now he will have to spend his money to bring his wife's offering to the priest.
“One-tenth of an ephah” – it is because she violated the Ten Commandments. “Barley flour” – she fed the adulterer delicacies of the world; therefore, her offering is of animal feed. “He shall not pour oil upon it, and he shall not place frankincense upon it” – Rabbi Shimon said: By right, the meal offering of a sinner should require oil and frankincense, so that a sinner will not be rewarded. Why does it not require them? It is so his offering will not be glorified.
Another matter: “He shall not pour oil upon it” – why? It is because oil is light for the world, as the verse called it yitzhar.⁵⁴It shares a common root with tzahorayim, noon, and tzohar, a source of light. Since she preferred the darkness, there will be no light in her meal offering. “And he shall not place frankincense upon it” – as the frankincense evokes the matriarchs, as it is stated: “I will go to the mountain of myrrh,” (Song of Songs 4:6) – these are the patriarchs of the world; “and to the hill of frankincense” – these are the matriarchs. But this one strayed from their paths; let their memory not be in her offering, as frankincense is called memory.⁵⁵“The priest shall burn its memorial portion [azkarata] on the altar” (Leviticus 2:2).
“For it is a meal offering of jealousy [kenaot]” – these are two jealousies. Just as it is jealousy for the husband, so it is jealousy for the paramour.⁵⁶He too is punished with the woman’s drinking of the water. Just as she evoked jealousy below, so too, she evoked zealotry [kina] above.
“A meal offering of remembrance” – this is for the better, if she is found to be pure. “A reminder of iniquity” – this is for the worse, if she is found to have been defiled.
“The priest shall bring her near and have her stand before the Lord” (Numbers 5:16).
“The priest shall bring her near” – she does not come during the pilgrimage festival.⁵⁷Although the spectacle would be greater then, the priest does not wait, but stands her before the Lord at the first opportunity.
“And have her stand” – he shall not have her slaves or her maidservants stand with her, because she will be emboldened by them.
“Before the Lord” – at the Nikanor Gate; from here they said: The head of the watch would stand the ritually impure at the Nikanor Gate.

וְלָקַח הַכֹּהֵן מַיִם קְדוֹשִׁים (במדבר ה, יז), אֵין מַיִם קְדוֹשִׁים אֶלָא שֶׁנִּתְקַדְּשׁוּ בַּכְּלִי, וְאֵלּוּ הֵן מֵי כִּיּוֹר. וְלָמָּה הָיוּ הַמַּיִם מִן הַכִּיּוֹר, לְפִי שֶׁהַכִּיּוֹר לֹא נַעֲשָׂה אֶלָּא מִן מַרְאוֹת הַנָּשִׁים, שֶׁנֶּאֱמַר (שמות לח, ח): וַיַּעַשׂ אֶת הַכִּיּוֹר נְחשֶׁת וגו', אוֹתָן נָשִׁים שֶׁאָמְרוּ הָאֱלֹהִים מֵעִיד עָלֵינוּ שֶׁיָּצָאנוּ טְהוֹרוֹת מִמִּצְרַיִם, כְּשֶׁבָּא משֶׁה לַעֲשׂוֹת כִּיּוֹר, אָמַר לוֹ הָאֱלֹהִים בְּאוֹתָן הַמַּרְאוֹת עֲשֵׂה אוֹתוֹ, שֶׁלֹא נַעֲשׂוּ לְשֵׁם זְנוּת, וְהֵימֶנּוּ תִּהְיֶנָה בְּנוֹתֵיהֶן נִבְדָקוֹת אִם טְהוֹרוֹת הֵם כְּאִמּוֹתֵיהֶן. דָּבָר אַחֵר, אָמַר הָאֱלֹהִים, וַהֲלֹא לֹא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם אֶלָּא בִּזְכוּת הַמִּצְוָה הַזֹּאת, עַל שֶׁשָּׁמְרוּ עַצְמָן מִן הַזְּנוּת, וְכֵן אַתְּ מוֹצֵא כָּל נִסִּים שֶׁעָשָׂה הָאֱלֹהִים לְיִשְׂרָאֵל בְּמִצְרַיִם לֹא עָשָׂה אֶלָּא עַל שֶׁשָּׁמְרוּ עַצְמָן מִן הָעֶרְוָה, שֶׁהָיָה הַמִּצְרִי מְשַׁלְשֵׁל דָּלְיוֹ וְהַיְּהוּדִי מְשַׁלְשֵׁל דָּלְיוֹ, זֶה מְמַלֵּא דָם, וְזֶה מְמַלֵּא מַיִם, שְׁנֵיהֶם שׁוֹתִים מִן הֶחָבִית, זֶה שׁוֹתֶה דָם, וְזֶה שׁוֹתֶה מַיִם. צְפַרְדֵּעַ רוֹאָה לַיְּהוּדִי וְהִיא בּוֹרַחַת מִמֶּנּוּ, וְרוֹאָה לַמִּצְרִי וְקוֹפֶצֶת עָלָיו. בְּהֶמְתָּן רוֹעוֹת כְּאֶחָד, וְהָיָה הַבָּרָד מַנִּיחַ לָזוֹ וְהוֹרֵג לָזוֹ. רְאֵה פְּלָאִים שֶׁהָיָה שָׁם, וְכֵן כָּל עֶשֶׂר מַכּוֹת. בָּאוּ לַיָּם וְעָשָׂה לָהֶם יוֹתֵר מִמִּצְרַיִם, בְּמִצְרַיִם כְּתִיב (שמות ט, ג): הִנֵּה יַד ה' הוֹיָה, וּבַיָּם כְּתִיב: הַיָּד הַגְּדוֹלָה, שֶׁנֶּאֱמַר (שמות יד, לא): וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה. אָמַר רַבִּי יִצְחָק וְכִי יֵשׁ יָד גְּדוֹלָה וְיֵשׁ יָד קְטַנָּה, אֶלָּא גְּדוֹלָה [ממש] מִמַּה שֶּׁעָשָׂה בְּמִצְרַיִם עָשָׂה בַּיָּם, הִקְפָּה שְׁלִישׁוֹ שֶׁל יָם, שֶׁנֶּאֱמַר (שמות טו, ח): קָפְאוּ תְהֹמֹת בְּלֶב יָם, וְהַלֵּב שְׁלִישׁוֹ שֶׁל אָדָם, וְהָלְכוּ בְּתוֹכוֹ בַּיַּבָּשָׁה, מַה כְּתִיב שָׁם (שמות טו, יד): שָׁמְעוּ עַמִּים יִרְגָּזוּן, הָיוּ אֻמּוֹת הָעוֹלָם קוֹרִין תִּגָּר וְאוֹמְרִים מַשֹּׂוֹא פָנִים יֵשׁ כָּאן, אָנוּ עֲרֵלִים וְהֵם עֲרֵלִים, לָהֶם (שמות יד, ל): וַיּוֹשַׁע ה' בַּיוֹם הַהוּא וגו', וְלָנוּ (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, בְּאֵי זוֹ זְכוּת הוּא עוֹשֶׂה לָהֶם כָּל הַנִּסִּים הַלָּלוּ. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים, הֲרֵי מֵאָה וְאַרְבָּעִים, וְלֹא מָצִינוּ אֶלָּא שִׁבְעִים, שְׁלשִׁים בְּנֵי חָם, וְאַרְבָּעָה עָשָׂר בְּנֵי יֶפֶת, עֶשְׂרִים וְשִׁשָּׁה בְּנֵי שֵׁם, שֶׁנֶּאֱמַר (דברים לב, ח): יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל, וְכָמָּה הֵם (בראשית מו, כז): כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים, וְהָאֻמּוֹת שִׁבְעִים, וְאַתְּ אוֹמֵר מֵאָה וְאַרְבָּעִים. אֶלָּא שִׁשִּׁים מִשְׁפָּחוֹת יֵשׁ בָּאָרֶץ שֶׁמַּכִּירִין אֶת אֲבִיהֶם וְאֵינָן מַכִּירִין אֶת אִמּוֹתֵיהֶן, וְנִקְרְאוּ מְלָכוֹת, וּשְׁמוֹנִים מִשְׁפָּחוֹת יֵשׁ בָּאָרֶץ מַכִּירִין אֶת אִמּוֹתֵיהֶם וְאֵינָן מַכִּירִין אֶת אֲבִיהֶן, וְנִקְרְאוּ פִּילַגְשִׁים, שֶׁהַפִּילַגְשִׁים חֲשׁוּדוֹת, וּשְׁאָר אֵינָם מַכִּירִין לֹא אֲבִיהֶם וְלֹא אִמָּם אֶלָּא מְעוּלָמִים, וַעֲלֵיהֶם נֶאֱמַר (שיר השירים ו, ח): וַעֲלָמוֹת אֵין מִסְפָּר, וְיִשְׂרָאֵל, (שיר השירים ו, ט): אַחַת הִיא יוֹנָתִי תַמָּתִי, גָּדְלוּ בְּמִצְרַיִם (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים וגו', וְהֵן (שיר השירים ד, יב): גַּן נָעוּל אֲחֹתִי וגו'. אַחַת הִיא שֶׁקִּלְקְלָה שָׁם וּפִרְסְמָהּ הַכָּתוּב, שֶׁנֶּאֱמַר (ויקרא כד, י): וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי, הוּא הַמִּצְרִי שֶׁהָרַג משֶׁה, שֶׁלֹא יִתְפַּרְסֵם הַדָּבָר בֵּין הַמִּצְרִיִּים, שֶׁנֶּאֱמַר (שמות ב, יב): וַיַּךְ אֶת הַמִּצְרִי וגו', אֲבָל יִשְׂרָאֵל (תהלים צו, ז): הָבוּ לַה' מִשְׁפְּחוֹת עַמִּים, כֵּיוָן שֶׁרָאוּהוּ כֵּן, (שיר השירים ו, ט): רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ וגו', בָּאוּ לֵילֵךְ (שמות יג, כא כב): וַה' הֹלֵךְ לִפְנֵיהֶם וגו' לֹא יָמִישׁ וגו', וְהַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לְהָרִים לָהֶם. יוֹרֵד הַמָּן מִן הַשָּׁמַיִם, וְהַמַּיִם מִן הָאָרֶץ, וּבָשָׂר מִן הַיָּם (במדבר יא, לא): וַיָּגָז שַׂלְוִים, מַה שֶׁלֹא נַעֲשָׂה לִבְרִיָּה בָּעוֹלָם, הִרְגִּישׁוּהָ הָאֻמּוֹת וְאָמְרוּ (שיר השירים ו, י): מִי זֹאת הַנִּשְׁקָפָה וגו'. אָמְרוּ לָהֶם בָּנָיו שֶׁל אֱלֹהִים הֵן, אָמְרוּ לָהֶן אֵינָן בְּנֵי מִצְרִים, לֹא כְשֵׁם שֶׁשִּׁעְבְּדוּ הַמִּצְרַיִם בַּזְּכָרִים לֹא כָךְ שִׁעְבְּדוּ בַּנָּשִׁים. מִיָּד קָפַץ הַדִּבּוּר עַל משֶׁה אָמַר לוֹ מְנֵה אֶת בָּנַי וְיֵדְעוּ שֶׁהַבָּנִים בְּנֵי אֲבוֹתֵיהֶם, שֶׁנֶּאֱמַר (במדבר א, ב) (במדבר א, כ) (במדבר א, כב) : שְׂאוּ אֶת וגו' בְנֵי רְאוּבֵן וגו' לִבְנֵי שִׁמְעוֹן וגו' וְכֵן כֻּלָּם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַסּוֹטוֹת אִמּוֹתֵיכֶן גָּדְלוּ בֵּין הַטְּמֵאִים וְלֹא נֶחְשְׁדוּ, וְאַתֶּם גְּדַלְתֶּם בֵּין הַטְּהוֹרִים וְנֶחְשַׁדְתֶּם, לְפִיכָךְ יָבוֹא מַעֲשֵׂה יְדֵיהֶן שֶׁל אוֹתָן שֶׁגָּדְלוּ בֵּין הַטְּמֵאִים וְהָיוּ טְהוֹרוֹת, וְיִבְדְּקוּ וְיוֹכִיחוּ לְמִי שֶׁגָּדַל בֵּין טְהוֹרִים וְנִטְמְאוּ, לְכָךְ הָיוּ הַמַּיִם מִן הַכִּיּוֹר. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17).
“The priest shall take sacred water” – sacred water is nothing other than water that was sanctified in a vessel, and it is the water of the basin. Why was the water from the basin? It is because the basin was crafted only from the women’s mirrors, as it is stated: “He crafted the basin of bronze…[with the mirrors of the assembled women who assembled at the entrance of the Tent of Meeting]” (Exodus 38:8). It is those women who said: God testifies on our behalf that we departed from Egypt pure. When Moses came to craft the basin, God said to him: Craft it from these mirrors, as they were not utilized for the purpose of harlotry, and with them, their daughters will be examined whether they are as pure as their mothers.
Another matter: God said: Were they not redeemed from Egypt only due to the merit of this mitzva, because they guarded themselves from harlotry? Likewise, you find that all the miracles that God performed on behalf of Israel in Egypt, He did so only because they guarded themselves from licentiousness. The Egyptian would lower his bucket; and the Jew would lower his bucket; that would be filled with blood, and this would be filled with water. Both of them drink from the barrel; that one would drink blood, and this one would drink water. A frog sees a Jew and flees, and sees an Egyptian and leaps upon him. Their animals graze together; the hail spares these and kills those. See the wonders that were there. It was likewise for all ten plagues. They came to the sea and He did on their behalf more than in Egypt. In Egypt, it is written: “Behold, the hand of the Lord is” (Exodus 9:3), and at the sea, the great hand is written, as it is stated: “Israel saw the great hand” (Exodus 14:31). Rabbi Yitzḥak said: Is there a great hand and is there a small hand? Rather, greater than what He performed in Egypt, He performed at the sea. He congealed one-third of the sea, as it is stated: “The depths congealed in the heart of the sea” (Exodus 15:8), and the heart is one-third of man.⁵⁸From the heart to the top of the head is approximately one-third of a person's height. They walked within it on dry land. What is written there? “Peoples heard, they were agitated” (Exodus 15:14). The nations of the world were critical and were saying: There is favoritism here. We are uncircumcised and they are uncircumcised. For them, “the Lord saved Israel on that day…” (Exodus 14:30), but for us, “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). By what merit does He perform all these miracles on their behalf?
The Holy One blessed be He said to them: “They are sixty queens, and eighty concubines” (Song of Songs 6:8); that is one hundred and forty. But we find only seventy: thirty, the descendants of Ḥam; fourteen, the descendants of Yefet; twenty-six, the descendants of Shem, as it is stated: “He set the borders of the peoples according to the number of the children of Israel” (Deuteronomy 32:8). How many were they? “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). The nations are seventy, but you say one hundred and forty? Rather, there are sixty families in the world who know their father but do not know their mothers, and they are called “queens.” And there are eighty families in the world who know their mothers but do not know their father, and they are called concubines, as the concubines are suspect. The rest know neither their father nor their mother, but are shrouded in mystery [me’ulamim]. In their regard it is stated: “And young women [vaalamot] without number,” but Israel, “unique is my faultless dove” (Song of Songs 6:9). They grew in Egypt, “[whose flesh is] the flesh of donkeys [and whose issue is the issue of horses]” (Ezekiel 23:20), but [also] they, “a locked garden is my sister…” (Song of Songs 4:12). There is one who was corrupted there, and the verse publicized her, as it is stated: “The son of an Israelite woman, and he was the son of an Egyptian man” (Leviticus 24:10). He was the son of the Egyptian who Moses killed so that the matter would not be publicized among the Egyptians, as it is stated: “[And he looked this way and that way, and when he saw that there was no man] he smote the Egyptian [and hid him in the sand]” (Exodus 2:12). But Israel: “Render to the Lord, families of peoples” (Psalms 96:7).
Once they saw that it was so,⁵⁹When the nations of the world saw that Israel know their lineage, they praised Israel. “Girls see her and laud her, [queens and concubines, and praise her]” (Song of Songs 6:9). They set out on their journey, “The Lord was going before them [by day in a pillar of cloud, to guide them on the way and by night in a pillar of fire, to illuminate for them; to go day and night. The pillar of cloud by day and the pillar of fire by night] would not move [from before the people]” (Exodus 13:21–22). The manna fell, and the spring rose to the mountains for them. The manna fell from the heavens, the water from the ground, and meat from the sea, “and swept quails [from the sea]” (Numbers 11:31), what had not been done for any creature in the world. The nations sensed it and said: “Who is she who appears…” (Song of Songs 6:10)? They said to them:⁶⁰The nations said one to another. ‘These are the children of God.’ They said to them: ‘Are they not the children of Egyptians? Did the Egyptians not enslave the women just as they enslaved the men?’ Immediately, the Divine Speech sprang upon Moses. He said to him: Count My children and they will know that the children are the children of their fathers, as it is stated: “Take a census…” (Numbers 1:2) – “the children of Reuben…” (Numbers 1:20), “for the children of Simeon…” (Numbers 1:22), and likewise regarding them all. The Holy One blessed be He said to the sotot: Your mothers grew up among the impure, but were beyond suspicion, and you grew among the pure, and you are suspect. Therefore, let the handiwork of those who grew among the impure, but were pure, examine and prove regarding those who grew among the pure and were defiled. That is why the water is from the basin.

בִּכְלִי חֶרֶשׂ (במדבר ה, יז), אָמַר רַבִּי מֵאִיר הִיא הִשְׁקַתְּהוּ יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחִין, לְפִיכָךְ כֹּהֵן מַשְׁקֶה אוֹתָהּ הַמַּיִם הַמָּרִים בְּמַקֵּדָה שֶׁל חֶרֶס. (במדבר ה, יז): וּמִן הֶעָפָר, מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבֵא עָפָר לַסּוֹטָה, זָכְתָה יוֹצֵא מִמֶּנָּהּ בֵּן כְּאַבְרָהָם אָבִינוּ, דִּכְתִיב בֵּיהּ (בראשית יח, כז): וְאָנֹכִי עָפָר וָאֵפֶר, לֹא זָכְתָה תַּחְזֹר לַעֲפָרָהּ. רַבּוֹתֵינוּ אָמְרוּ בִּשְׂכַר שֶׁאָמַר אַבְרָהָם אָבִינוּ וְאָנֹכִי עָפָר וָאֵפֶר, זָכוּ בָנָיו לִשְׁתֵּי מִצְווֹת אֵפֶר פָּרָה וַעֲפַר סוֹטָה, אֲבָל עֲפַר כִּסּוּי לֹא מָנָה, מִפְּנֵי שֶׁהוּא הֶכְשֵׁר מִצְוָה וְאֵין מִמֶּנּוּ הֲנָאָה. לָמָּה הָיָה בּוֹדְקָה בְּמַיִם וּבְעָפָר, לְפִי שֶׁהָאָדָם נִבְרָא מִן הֶעָפָר וְהִיא נוֹצְרָה בַּמַּיִם, לְכָךְ הִיא נִבְדֶקֶת בַּמַּיִם וּבֶעָפָר אִם טְהוֹרָה כִּבְרִיָּתָהּ. וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה, יָכוֹל יַתְקִין בַּחוּץ וְיַכְנִיס, תַּלְמוּד לוֹמַר: בְּקַרְקַע הַמִּשְׁכָּן, אִי בְּקַרְקַע הַמִּשְׁכָּן, יָכוֹל יַחְפֹּר בְּדֶקֶר, תַּלְמוּד לוֹמַר: אֲשֶׁר יִהְיֶה, הָא כֵיצַד, יֵשׁ שָׁם הָבֵא, אֵין שָׁם תֵּן שָׁם. (במדבר ה, יז): יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמַּיִם, תָּנֵי שְׁלשָׁה צְרִיכִין שֶׁיֵּרָאוּ, עֲפַר סוֹטָה וְאֵפֶר פָּרָה וְרֹק יְבָמָה, מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ אַף דַּם צִפּוֹר שֶׁל מְצֹרָע. “In an earthenware vessel” – Rabbi Meir said: She gave him to drink fine wine in fine goblets; therefore, the priest gives her the bitter water in an earthenware vessel.
“And from the dirt” – why does the Torah say: Bring dirt [afar] to the sota? If she merits, a son will emerge from her like Abraham our patriarch, in whose regard it is written: “And I am dust [afar] and ashes” (Genesis 18:27). If he does not merit, she will return to her dust. Our Rabbis said: In reward for Abraham our patriarch saying: “And I am dust and ashes,” his descendants merited two mitzvot: The ashes of the heifer and the dirt of the sota. But they did not enumerate the dust of covering,⁶¹See Leviticus 17:13. because it is a facilitator of a mitzva, and one derives no benefit from it.
Why would he examine her with water and dirt? It is because man was created from dirt and shaped with water. That is why she is examined with water and dirt to determine whether she is pure as when she was created.
“And from the dirt that is” – can one, perhaps, prepare it outside and take it in? The verse states: “On the floor of the Tabernacle.” If “on the floor of the Tabernacle,” can one, perhaps, dig with a spade? The verse states: “That is.” How so? If there is some there, bring it; if there is none there, place there. “The priest shall take…and he shall place it into the water” – it is taught: Three must be seen: the dirt of the sota, the ashes of the heifer, and the spittle⁶²See Deuteronomy 25:9. of the yevama.⁶³This is a widow whose husband was childless and who is tied by a levirate bond to his brother. In the name of Rabbi Yishmael they said: The blood of the leper’s bird.⁶⁴See Leviticus 14:5–6.

וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה (במדבר ה, יח), מָקוֹם שֶׁמַּעֲמִידָהּ בַּתְּחִלָּה שָׁם מַעֲמִידָהּ בַּסּוֹף. (במדבר ה, יח): לִפְנֵי ה', וַהֲלֹא כְתִיב לְמַעְלָה (במדבר ה, טז): וְהֶעֱמִדָהּ לִפְנֵי ה', אֶלָּא שֶׁהוּא מוֹדִיעָהּ לִפְנֵי מִי הִיא עוֹמֶדֶת. (במדבר ה, יח): לִפְנֵי ה' וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, לְכֹהֵן שֶׁנִּכְנַס לְבֵית הַקְּבָרוֹת וְעַבְדּוֹ מַמְתִּין בַּחוּץ שֶׁלֹא יִטַּמָּא, לֹא דַּיוֹ לִהְיוֹת כְּרַבּוֹ. כָּךְ שֶׁלֹא יֹאמַר הַכֹּהֵן אֲנִי פּוֹרֵעַ רֹאשׁ הָאִשָּׁה וְרוּחוֹ גַּסָּה עָלָיו, לְכָךְ נֶאֱמַר: לִפְנֵי ה' וּפָרַע. וּפָרַע לָמָּה, שֶׁדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל לִהְיוֹת רָאשֵׁיהֶן מְכֻסּוֹת, וּלְכָךְ הָיָה פּוֹרֵעַ רֹאשָׁהּ וְאוֹמֵר לָהּ, אַתְּ פָּרַשְׁתְּ מִדֶּרֶךְ בְּנוֹת יִשְׂרָאֵל שֶׁדַּרְכָּן לִהְיוֹת מְכֻסּוֹת רָאשֵׁיהֶן וְהָלַכְתְּ בְּדַרְכֵי הָעוֹבְדֵי כּוֹכָבִים שֶׁהֵן מְהַלְּכוֹת רָאשֵׁיהֶן פְּרוּעוֹת, הֲרֵי לָךְ מַה שֶּׁרָצִית. (במדבר ה, יח): וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר, מִפְּנֵי לְיַגְעָהּ כְּדֵי שֶׁתַּחְזֹר בָּהּ, וַהֲלוֹא דְבָרִים קַל וָחֹמֶר אִם חָס הַמָּקוֹם עַל עוֹבְרֵי רְצוֹנוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיָּחוּס עַל עוֹשֵׂי רְצוֹנוֹ. (במדבר ה, יח): מִנְחַת קְנָאֹת הִוא, יִהְיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה. יָכוֹל אִם לֹא הָיוּ כָּל מַעֲשֶׂיהָ לְשֵׁם קִנְאָה לֹא תְהֵא כְּשֵׁרָה, תַּלְמוּד לוֹמַר: הִוא. (במדבר ה, יח): וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים, מַגִּיד הַכָּתוּב שֶׁאֵין הַמַּיִם נֶהְפָּכִין לִהְיוֹת מָרִים אֶלָּא בִּידֵי כֹּהֵן. דָּבָר אַחֵר, נִקְרְאוּ מָרִים עַל שֵׁם שֶׁמְאָרְרִים אֶת הַגּוּף וּמְבַעֲרִין אֶת הֶעָוֹן. (במדבר ה, יח): הַמְאָרְרִים, אָמַר רַבִּי תַּנְחוּמָא מַיִם הַמְאָרְרִים, כְּנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בָּהּ, וּכְנֶגֶד רמ"ח אֵבָרִים שֶׁיֵּשׁ בַּנּוֹאֵף. “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18).
“The priest shall have the woman stand” – the place where he had her stand initially is the place where he has her stand ultimately.
“Before the Lord” – but is it not written above: “And have her stand before the Lord”? It is, rather, that he informs her before whom she is standing.
“Before the Lord, and he shall expose the woman’s head” – this is analogous to a priest who entered a cemetery and his slave waits for him outside so he would not become impure. Is it not sufficient for him to be like his master? Therefore, so that the priest will not say: Will I expose the woman’s head,⁶⁵He asks rhetorically: Is this appropriate conduct in the Temple? and will not do so casually, that is why it is stated: “Before the Lord, and he shall expose.”
“And he shall expose” – why? It is because it is the way of the daughters of Israel to be with their heads covered. That is why he uncovers her head and says to her: ‘You deviated from the way of the daughters of Israel, whose way is to have their heads covered, and followed the way of the idolaters, who walk with their heads uncovered. Here is for you what you wanted.’
“And he shall place on her palms the meal offering of remembrance” – Abba Ḥanan says in the name of Rabbi Eliezer: It is in order to exhaust her so that she will recant. The matters may be inferred a fortiori: If the Holy One blessed be He has mercy on those who violate His will,⁶⁶An attempt is made to induce the sota to confess and save herself from suffering and death. all the more so, He will have mercy on those who perform His will.
“It is a meal offering of jealousy” – all actions in its regard were for the sake of jealousy. Is it, perhaps, that if all actions in its regard were not for the sake of jealousy that it would be invalid? The verse states: “It.”
“And in the hand of the priest shall be the water of bitterness”; the verse relates that the water becomes bitter only in the hands of the priest. Another matter: It is called bitter [marim] because it curses [me’arerim] the body and eradicates the iniquity. “That causes curse” – Rabbi Tanḥuma said: “Water…that causes curse [hame’arerim],” corresponding to the two hundred and forty-eight limbs that are in her and corresponding to the two hundred and forty-eight limbs that are in the adulterer.⁶⁷The numerical value of hame’arerim is: heh – 5; mem – 40; alef – 1; reish – 200; reish – 200; yod – 10; mem – 40 = 496, which is twice 248.

וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן (במדבר ה, יט), אֵין מַשְׁבִּיעִין שְׁתֵּי סוֹטוֹת כְּאַחַת, וְאֵין שׂוֹרְפִין שְׁתֵּי פָּרוֹת כְּאַחַת, וְלֹא עוֹרְפִין שְׁתֵּי עֶגְלוֹת כְּאַחַת, וְלֹא הוֹרְגִין שְׁנֵי אֲנָשִׁים כְּאֶחָד, וְלֹא מַסְגִּירִין שְׁתַּיִם כְּאֶחָד, וְלֹא מַחְלִיטִים שְׁנַיִם כְּאֶחָד. (במדבר ה, יט): וְאָמַר אֶל הָאִשָּׁה, בִּלְשׁוֹנָהּ, וְאֶל הַגַּנָּב וְאֶל הַגַּזְלָן, בִּלְשׁוֹנָם. (במדבר ה, יט): אִם לֹא שָׁכַב אִישׁ אֹתָךְ, מְלַמֵּד שֶׁפּוֹתֵחַ לָהּ בִּזְכוּת, אוֹמֵר לָהּ הַרְבֵּה הַיַּיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה קְדָמוּךְ וְנִשְׁטְפוּ אַל תִּגְרְמִי לַשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה שֶׁיִּמָּחֶה עַל הַמַּיִם. אוֹמֵר לְפָנֶיהָ דִּבְרֵי אַגָּדָה וּמַעֲשִׂים שֶׁאֵרְעוּ בַּכְּתוּבִים הָרִאשׁוֹנִים, כְּגוֹן (איוב טו, יח): אֲשֶׁר חֲכָמִים יַגִידוּ. וְאוֹמֵר לְפָנֶיהָ דְּבָרִים שֶׁאֵינָן כְּדַאי לְשָׁמְעָן הִיא וְכָל מִשְׁפְּחוֹת בֵּית אָבִיהָ, כְּגוֹן מַעֲשֵׂה רְאוּבֵן בְּבִלְהָה, וּמַעֲשֵׂה יְהוּדָה בְּתָמָר שֶׁהוֹדוּ עַל מַעֲשֵׂיהֶם וְלֹא בוֹשׁוּ, מֶה הָיָה סוֹפָן, נָחֲלוּ חַיֵּי הָעוֹלָם הַבָּא. (במדבר ה, יט): וְאִם לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ, לָמָּה נֶאֱמַר, לְפִי שֶׁמָּצִינוּ שֶׁרִבָּה הַכָּתוּב אֲרוּסָה וְשׁוֹמֶרֶת יָבָם לַקִּנּוּי, יָכוֹל שֶׁיִּהְיוּ שׁוֹתוֹת, תַּלְמוּד לוֹמַר: תַּחַת אִישֵׁךְ, אֶת שֶׁהִיא תַּחַת אִישָׁהּ שׁוֹתָה, וְאֵין אֵלּוּ שׁוֹתוֹת. טֻמְאָה, לְהוֹצִיא דֶּרֶךְ אֵבָרִים. (במדבר ה, יט): הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרְרִים הָאֵלֶּה, אָמַר רַבִּי יִשְׁמָעֵאל בַּתְּחִלָּה מוֹדִיעָהּ כֹּחָן שֶׁל מַיִם הַמָּרִים, אוֹמֵר לָהּ בִּתִּי אוֹמַר לָךְ הַמַּיִם הַמָּרִים הָאֵלֶּה לְמָה הֵם דּוֹמִים, לְסַם יָבֵשׁ הַנָּתוּן עַל גַּבֵּי בָּשָׂר חַי וְאֵין מַזִּיקוֹ, כְּשֶׁהוּא מוֹצֵא מַכָּה מַתְחִיל לְחַלְחֵל, אַף אַתְּ אִם טְהוֹרָה אַתְּ שְׁתִי וְלֹא תִמָּנְעִי שֶׁתִּהְיֶה נְקִיָּה, הֲדָא הוּא דִכְתִיב: הִנָּקִי מִמֵּי וגו', (במדבר ה, כ): וְאַתְּ כִּי שָׂטִית, אֵין לִי אֶלָּא כְּדַרְכָּהּ, שֶׁלֹא כְּדַרְכָּהּ מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר ה, כ): וְכִי נִטְמֵאת. (במדבר ה, כ): וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ, לְהָבִיא אֶת הַסָּרִיס. (במדבר ה, כ): מִבַּלְעֲדֵי אִישֵׁךְ, לְהָבִיא אֶת אֵשֶׁת הַסָּרִיס, עַל הַכֹּל הָיָה מַתְנֶה עִמָּהּ. “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19).
“The priest shall administer an oath to her” – one does not administer an oath to two sotot simultaneously. One does not burn two heifers together. One does not behead two calves together. One does not execute two people together. One does not quarantine two⁶⁸Lepers together. One does not confirm two⁶⁹Lepers together.
“And he shall say to the woman” – in her language, and to a thief and a robber in their language.⁷⁰When administering an oath to them.
“If a man has not lain with you” – it teaches that he begins in her favor. He says to her: Wine causes a great deal, levity causes a great deal, immaturity causes a great deal; many have preceded you and were swept away. Do not cause the great Name that was written in sanctity to be erased in the water. He says before her matters of aggada and incidents that took place in the ancient Writings, like: “What the wise tell” (Job 15:18). He says before her matters that neither she nor her entire patrilineal family deserves to hear, for example, the incident of Reuben and Bilha, and the incident of Judah and Tamar, who confessed their actions and were not ashamed. What was their end? They inherited the World to Come.
“And if you did not stray in defilement while married to your husband” – why is it stated? It is because we found that the verse included a betrothed woman and a woman with a levirate bond, regarding warning. Do they, perhaps, drink? The verse states: “While married to your husband.” One who is married to her husband drinks, but these do not drink. “Defilement,” it is to the exclusion of via the limbs.⁷¹This excludes intimacy without intercourse.
“Be absolved of this water of bitterness that causes curse” – Rabbi Yishmael said: Initially he informs her of the power of the bitter water. He says to her: ‘My daughter, I will say to you: This bitter water, to what is it similar? To a dry poison that is placed on healthy skin and does not cause harm. When it encounters a wound, it begins to permeate. You, too, if you are pure, drink and you will not be harmed, as you will be absolved. That is what is written: “Be absolved of the water…”
“But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20).
“But you, if you strayed” – I have derived only natural relations; unnatural relations, from where is it derived? The verse states: “And if you were defiled.” “And a man has lain carnally with you” – to include the eunuch. “Other than your husband” – this is to include the wife of a eunuch. The priest would stipulate regarding all of them.

וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה (במדבר ה, כא), אָמַר רַבִּי זֵירָא בְּשֵׁם רַב שְׁתֵּי שְׁבוּעוֹת הָאֲמוּרוֹת בַּסּוֹטָה לָמָּה, אַחַת קֹדֶם שֶׁנִּמְחֲקָה מְגִלָּה וְאַחַת לְאַחַר שֶׁנִּמְחֲקָה מְגִלָּה, לְפִי שֶׁאֵין מֻקְּדָם וּמְאֻחָר בַּתּוֹרָה. וְרַבָּנָן אָמְרִין אַחַת שְׁבוּעָה שֶׁיֵּשׁ עִמָּהּ אָלָה וְאַחַת שְׁבוּעָה שֶׁאֵין עִמָּהּ אָלָה, כֵּיצַד הִיא שְׁבוּעָה שֶׁיֵּשׁ עִמָּהּ אָלָה, בְּאוֹמֵר לָהּ מַשְׁבִּיעַנִי עָלַיִךְ שֶׁלֹא נִטְמֵאת, וְאִם נִטְמֵאת יָבוֹאוּ בָךְ. (במדבר ה, כא): וְאָמַר הַכֹּהֵן לָאִשָּׁה, פְּרַט לְחֵרֶשֶׁת. (במדבר ה, כא): יִתֵּן ה' אוֹתָךְ, אוֹי לָהֶם לָרְשָׁעִים שֶׁעוֹשִׂים מִדַּת רַחֲמִים אַכְזָרִיּוּת, בְּכָל מָקוֹם שֶׁנֶּאֱמַר בְּיו"ד ה"א מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וְכָאן מִדַּת אַכְזָרִיּוּת, (במדבר ה, כא): לְאָלָה וְלִשְׁבֻעָה. יָכוֹל עַצְמָהּ שֶׁל אִשָּׁה לְאָלָה וְלִשְׁבֻעָה, אָמַר (במדבר ה, כא): בְּתוֹךְ עַמֵּךְ, לוֹמַר שֶׁיִּהְיוּ הַכֹּל נִשְׁבָּעוֹת בָּךְ וְלוֹטוֹת זוֹ אֶת זוֹ וְאוֹמְרוֹת אִם עָשִׂיתָ חֵפֶץ זֶה יְהֵא סוֹפֵךְ כְּסוֹפָהּ שֶׁל פְּלוֹנִית. (במדבר ה, כא): בְּתֵת ה' אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה, תָּנֵי (ספרי נשא יח): הֲרֵי הוּא אוֹמֵר בַּסּוֹטָה בְּתֵת ה' אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה, מִמָּקוֹם שֶׁהִתְחִלָּה בָּעֲבֵרָה מִשָּׁם הִתְחִלָּה הַפֻּרְעָנוּת, יָרֵךְ הִתְחִלָּה בָּעֲבֵרָה וְאַחַר כָּךְ בֶּטֶן, לְפִיכָךְ תִּתְקַלֵּל הַיָּרֵךְ תְּחִלָּה וְאַחַר כָּךְ הַבֶּטֶן, וּשְׁאָר הַגּוּף לֹא פָּלַט שֶׁנֶּאֱמַר (במדבר ה, כז): וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ. וְכֵן אַתְּ מוֹצֵא בְּאַנְשֵׁי דוֹר הַמַּבּוּל, אָדָם הִתְחִיל בַּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, לָקוּ תְּחִלָּה, וּשְׁאָר לֹא פָּלְטוּ, שֶׁנֶּאֱמַר (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם וגו'. קְטַנֵּי סְדוֹם הִתְחִילוּ בַּעֲבֵרָה תְּחִלָּה (בראשית יט, ד): וְאַנְשֵׁי סְדֹם נָסַבּוּ וגו', אַף הֵם לָקוּ תְּחִלָּה וּשְׁאָר לֹא פָּלְטוּ, שֶׁנֶּאֱמַר (בראשית יט, יא): וְאֶת הָאֲנָשִׁים אֲשֶׁר פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים. פַּרְעֹה הִתְחִיל בַּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר (שמות א, כב): וַיְצַו פַּרְעֹה לְכָל עַמּוֹ (שמות א, ט י): וַיֹּאמֶר אֶל עַמּוֹ, הָבָה, הוּא לָקָה תְּחִלָּה וְהַשְּׁאָר לֹא פָּלְטוּ, שֶׁנֶּאֱמַר (שמות ז, כט): וּבְכָה וּבְעַמְּךָ. מְרַגְּלִים הֵם הִתְחִלּוּ בַּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר (במדבר יג, לב): וַיֹּצִיאוּ דִבַּת הָאָרֶץ, אַף הֵם לָקוּ תְּחִלָּה וּשְׁאָר לֹא פָּלְטוּ, שֶׁנֶּאֱמַר (במדבר יד, לז): וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ, וְאוֹמֵר (במדבר יג, לה): אֲנִי ה' דִּבַּרְתִּי אִם לֹא זֹאת אֶעֱשֶׂה. שְׁכֵנֵי אֶרֶץ יִשְׂרָאֵל הֵם הִתְחִילוּ בַּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר (ירמיה יב, יד): כֹּה אָמַר ה' עַל כָּל שְׁכֵנַי, אַף הֵם לָקוּ תְּחִלָּה, שֶׁנֶּאֱמַר (ירמיה יב, יד): [לכן] כֹּה אָמַר ה', הִנְנִי נֹתְשָׁם מֵעַל אַדְמָתָם. נְבִיאֵי יִשְׂרָאֵל הֵם הִתְחִילוּ בַּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר (ירמיה כג, טו): כִּי מֵאֵת נְבִיאֵי יְרוּשָׁלָיִם יָצְאָה חֲנֻפָּה לְכָל הָאָרֶץ, אַף הֵם לָקוּ תְּחִלָּה וּשְׁאָר לֹא פָּלְטוּ, שֶׁנֶּאֱמַר (ירמיה כט, כב): וְלֻקַּח מֵהֶם קְלָלָה. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).
“The priest shall administer to the woman the oath of the curse” – Rabbi Zeira said in the name of Rav: Why are two oaths stated regarding the sota? One is before the scroll is erased and one after the scroll is erased, because there is no absolute chronological order in the Torah. The Rabbis say: One is an oath accompanied by a curse, and one is an oath that is not accompanied by a curse. How is the oath accompanied by a curse? It is when he says to her: I administer an oath to you that you were not defiled, but if you were defiled, it [the water] will enter you.
“And the priest shall say to the woman” – to the exclusion of a deaf woman.
“May the Lord render you” – woe unto the wicked, who transform the attribute of mercy into cruelty. Every place that the Tetragrammaton is stated, it is the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6), but here it is the attribute of cruelty.
“As a curse and as an oath” – could it be that the woman herself will be “as a curse and as an oath”? The verse states: “Among your people” (Numbers 5:27), saying that everyone will take oaths in your name and curse each other and say: ‘If you performed this evil act, your end will be like the end of so-and-so.’
“In the Lord causing your thigh to fall and your belly to distend” – it is taught: It says regarding the sota: “In the Lord causing your thigh to fall, and your belly to distend.” From the place that she began in the transgression, from there is the onset of the punishment. With the thigh she began in the transgression, and then the belly; therefore, the thigh is cursed initially, and then the belly. The rest of the body is not spared, as it is stated: “The woman shall become a curse among her people” (Numbers 5:27).
Likewise you find regarding the members of the generation of the Flood. Man began in the transgression initially, as it is stated: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5). They were stricken first, and the rest were not spared, as it is stated: “He obliterated all existence…[from man, to animal, to crawling creature, to birds of the heavens]” (Genesis 7:23).
The youth of Sodom began in the transgression initially: “The men of Sodom surrounded [the house, from young to old]” (Genesis 19:4). They too were stricken initially, and the rest were not spared, as it is stated: “And the men who were at the entrance of the house they smote with blindness, [from small to great]” (Genesis 19:11).
Pharaoh began in the transgression initially, as it is stated: “Pharaoh commanded all his people, [saying: Every son who is born, you shall cast him into the Nile]” (Exodus 1:22). “He said to his people.… Let us be [cunning with it]” (Exodus 1:9–10). He was stricken first, and the rest were not spared, as it is stated: “Upon you and upon your people…[the frogs will ascend]” (Exodus 7:29).
The scouts, they began in the transgression initially, as it is stated: “They spread an evil report of the land” (Numbers 13:32). They too were stricken first, and the rest were not spared, as it is stated: “The men, spreaders of the evil report of the land, died” (Numbers 14:37). And it says: “I am the Lord, I have spoken; surely, I will do this [to this entire evil congregation…in this wilderness they shall expire, and there they shall die]” (Numbers 14:35).
The neighbors of the land of Israel, they began in the transgression initially, as it is stated: “So said the Lord: About all My [evil] neighbors, [who touch the inheritance that I bequeathed to My people Israel]” (Jeremiah 12:14). They too were stricken first, as it is stated: “Behold, I am displacing them from upon their land” (Jeremiah 12:14).
The prophets of Israel, they began in the transgression initially, as it is stated: “As from the prophets of Jerusalem duplicity has spread to all the land (Jeremiah 23:15). They too were stricken first, and the rest were not spared, as it is stated: “A curse will be derived from them [by the entire exile of Judah]” (Jeremiah 29:22).

וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ (במדבר ה, כב), אֵין לִי אֶלָּא בְּמֵעַיִךְ, וּמִנַּיִן אַף בְּכָל אֵבָר וְאֵבָר וּבְכָל שַׂעֲרָה וְשַׂעֲרָה, תַּלְמוּד לוֹמַר: וּבָאוּ, (במדבר ה, כז): וּבָאוּ, אַף בְּכָל אֵבָר וְאֵבָר וּבְכָל שַׂעֲרָה וְשַׂעֲרָה. (במדבר ה, כב): לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ, רַבָּן גַּמְלִיאֵל אוֹמֵר מִנַּיִן כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אֶת הָאִשָּׁה כָּךְ בּוֹדְקִין אֶת הָאִישׁ הַנּוֹאֵף, תַּלְמוּד לוֹמַר: לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. (במדבר ה, כב): וְאָמְרָה הָאִשָּׁה, וְלֹא אִלֶּמֶת. (במדבר ה, כב): אָמֵן אָמֵן, אָמֵן עַל הַשְּׁבוּעָה, אָמֵן עַל הָאָלָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר, אָמֵן לְשֶׁעָבַר, אָמֵן לֶעָתִיד לָבוֹא, אָמֵן שֶׁלֹא נִטְמֵאתִי מִן הָאֵרוּסִין, אָמֵן שֶׁלֹא נִטְמֵאתִי מִן הַנִּשֹּׂוּאִין. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22)
“This water that causes curse will enter your innards” – I have derived only your innards. From where is it derived that even in each and every limb and each and every hair? The verse states: “Will enter” (Numbers 5:27). “Will enter” – even in each and every limb and each and every hair.
“To cause the belly to distend and the thigh to collapse” – Rabban Gamliel says: From where is it derived that just as the water examines the woman, so it examines the adulterous man? The verse states: “To cause the belly to distend and the thigh to collapse.”⁷²This is in contrast to “causing your thigh to fall and your belly to distend” (Numbers 5:21), which refers to the woman.
“And the woman shall say” – but not a mute woman.
“Amen, amen” – amen on the oath, amen on the curse; amen regarding this man,⁷³With respect to whom the husband had warned her. amen regarding another man;⁷⁴Any other man she may have sinned with. amen in the past, amen in the future; amen that I was not defiled during betrothal, amen that I was not defiled during marriage.

וְכָתַב אֶת הָאָלֹת הָאֵלֶּה (במדבר ה, כג), וְלָמָּה מַיִם, מִמְּקוֹם שֶׁבָּאת. וְעָפָר, לִמְקוֹם שֶׁהִיא הוֹלֶכֶת. וְכָתַב, לִפְנֵי מִי שֶׁהִיא עֲתִידָה לִתֵּן דִּין וְחֶשְׁבּוֹן. אֶת הָאָלֹת, יָכוֹל כָּל הָאָלוֹת שֶׁבַּתּוֹרָה הָיָה כּוֹתֵב, תַּלְמוּד לוֹמַר: הָאֵלֶּה. (במדבר ה, כג): הַכֹּהֵן, פָּסַל הַכָּתוּב בְּיִשְׂרָאֵל. (במדבר ה, כג): בַּסֵּפֶר, וְלֹא בַּנְּיָר. (במדבר ה, כג): וּמָחָה אֶל מֵי, רַבִּי זְכַרְיָה חַתְנֵיהּ דְּרַבִּי לֵוִי מִשְׁתָּעֵי הָדֵין עוֹבָדָא, דְּרַבִּי מֵאִיר הֲוָה יָלֵיף דָּרֵישׁ בִּכְנִישְׁתָּא בְּכָל עֲרוּבַת שֻׁבָּה, וַהֲוַת תַּמָּן חָדָא אִתְּתָא יְלִיפָה שְׁמָעַת קָלֵיהּ, חַד זְמַן אִיעַנֵּי דְרָשָׁה, אָזְלָה בָּעֲיָה מֵיעַל לְבֵיתָהּ וְאַשְׁכַּחַת בּוֹצִינָא מִטְּפֵי. אֲמַר לָהּ בַּעֲלָהּ הָן הֲוֵית, אֲמַרָה לֵיהּ הֲוֵינָא שְׁמָעַת קָלֵיהּ דְּדָרוֹשָׁה. אֲמַר לָהּ כָּךְ וְכָךְ לָא הָוֵי אִתְּתָא עָלְלָת לְהָכָא עַד זְמַן דְּהִיא אָזְלָא רָקְקָה בְּאַפּוֹי דְּדָרוֹשָׁה, צָפָה רַבִּי מֵאִיר בְּרוּחַ הַקֹּדֶשׁ וַעֲבַד גַּרְמֵיהּ חָשֵׁשׁ עֵינֵיהּ, אֲמַר כָּל אִתְּתָא דְּחָכְמָה מַלְחֵשׁ לְעֵינָא תֵּיתֵי תִּלְחַשׁ, אֲמַרִין לָהּ מְגִירָתָא הָא עָנְתִיךְ תֵּיעוֹלִין לְבֵיתֵיהּ, עִבְדִּי גַרְמָךְ לָחֲשָׁה וְאַתְּ רָקְקָה גּוֹ עֵינֵיהּ. אֲתַת לְגַבֵּיהּ, אֲמַר לָהּ חָכְמָה אַנְתְּ מַלְחֵישׁ לְעֵינָא, מִן אֵימְתֵיהּ עֲלָהּ אֲמָרַת לֵיהּ לָא. אֲמַר לָהּ וְרֻקִּית בְּגַוָּהּ שִׁבְעָה זִמְנִין וְהִיא טַב לָהּ, מִן דְּרֻקִית אֲמַר לָהּ אִזְלִין אִמְרִין לְבַעֲלִיךְ חַד זְמַן אֲמַרְתְּ לִי וְהָא דְרֻקִּית שִׁבְעָה זִמְנִין. אָמְרִין לֵיהּ תַּלְמִידוֹי רַבִּי כָּךְ מְבַזִּים דִּבְרֵי תוֹרָה, אִלּוּ אֲמַרְתּ לָן לָא הֲוֵינָן מְשַׁלְּחִין וּמַיְיתִין לֵיהּ וּמַלְקִין לֵיהּ סַפְסְלָה וּמְרַעֲיִין לֵיהּ לְאִנְתְּתֵיהּ. אָמַר להֶם לֹא יְהֵא כְּבוֹד מֵאִיר גָּדוֹל מִכְּבוֹד קוֹנוֹ, וּמָה אִם שֵׁם הַקָּדוֹשׁ שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַכָּתוּב שֶׁיִּמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, וּכְבוֹד מֵאִיר לֹא כָּל שֶׁכֵּן. (במדבר ה, כג): אֶל מֵי הַמָּרִים, אָמַר אֲבוּהָ דִשְׁמוּאֵל צָרִיךְ לִתֵּן מַר לְתוֹךְ הַמָּיִם, שֶׁנֶּאֱמַר: מֵי הַמָּרִים, שֶׁמָּרִים כְּבָר. “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23).
“[The priest] shall write these curses.” Why water? It is from the place that she came.⁷⁵A putrid drop (see Mishna Avot 3:1). And dirt; it is to the place that she is going.⁷⁶A place of dust, maggots, and worms (see Mishna Avot 3:1). “Shall write” – it is before Him to whom she is destined to give a reckoning.⁷⁷See Mishna Avot 3:1.
“Curses” – does he perhaps write all the curses in the Torah? The verse states: “These.”
“The priest” – the verse disqualified an Israelite.
“In a scroll” – but not on paper.
“And erase it in the…water” – Rabbi Zekharya, son-in-law of Rabbi Levi, related this incident: Rabbi Meir was accustomed to preaching in the synagogue every Shabbat eve. There was a certain woman there who was accustomed to listen to his voice. One time the discourse ran late. She went and sought to enter her house, and the candle was extinguished. Her husband said to her: Where were you? She said: I was listening to the discourse. He said to her: By my word, the woman will not enter here until such time that she goes and spits in the face of the preacher. Rabbi Meir saw by means of the Divine Spirit, and made himself seem as though his eye ached. He said: ‘Any woman who knows how to utter an incantation for the eye, let her come and utter an incantation.’ Her neighbors said to her: ‘This is your opportunity to return to his house. Make yourself as though you are uttering an incantation and spit in his eye.’ She went to him. He said to her: ‘Do you know how to utter incantations for the eye?’ Because she was in awe of him, she said no. He said to her: ‘Spit into it seven times and it will be cured.’ After she spit, he said to her: ‘Go tell your husband: You said to me one time, but I spit seven times.’ His students said to him: ‘Are matters of Torah to be treated with such contempt? Had you told us, would we not have sent and brought him, flogged him on the bench, and forced him to reconcile with his wife?’ He said to them: ‘The honor of Meir shall not be greater than the honor of his Maker. If regarding the sacred Name that is written in sanctity, the verse says that it should be erased in the water in order to impose peace between a husband and his wife, all the more so, the honor of Meir.’'
“In the water of bitterness” – Shmuel’s father said: One must place a bitter substance into the water, as it is stated: “The water of bitterness” – that it is already bitter.

וְהִשְׁקָה אֶת הָאִשָּׁה וגו' (במדבר ה, כד), תָּנֵי (גמרא סוטה יט-א): הָיָה מַשְׁקֶה וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ, שֶׁנֶּאֱמַר: וְהִשְׁקָה אֶת הָאִשָּׁה וגו', וְאַחַר כָּךְ (במדבר ה, כה): וְלָקַח הַכֹּהֵן וגו', (במדבר ה, כד): וּבָאוּ בָהּ הַמַּיִם הַמְאָרְרִים לְמָרִים, תָּנֵי כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר: וּבָאוּ, וּבָאוּ, דִּבְרֵי רַבִּי עֲקִיבָא. וְכֵן הָיָה דוֹרֵשׁ רַבִּי עֲקִיבָא שִׁשָּׁה קְרָאֵי כְּתִיב, בָּאוּ וּבָאוּ, בָּאוּ וּבָאוּ, חַד לַצַּוָאָה דִידֵיהּ וְחַד לַצַּוָּאָה דִידָהּ, חַד לַעֲשִׂיָה דִידֵיהּ וְחַד לַעֲשִׂיָה דִידָהּ, חַד לַבְּדִיקָה דִידֵיהּ וְחַד לַבְּדִיקָה דִידָה. הַמַּיִם הַמְאָרְרִים לְמָרִים, מַה תַּלְמוּד לוֹמַר לְמָרִים, אֶלָּא שֶׁהָיוּ עוֹשִׂים בָּהּ מִינֵי פֻּרְעָנֻיּוֹת מְשֻׁנִּים, הָיְתָה מְלֻבֶּנֶת עוֹשִׂין אוֹתָהּ שְׁחוֹרָה, מְאָדֶּמֶת, עוֹשִׂין אוֹתָהּ יְרֻקָּה, וְסָרַח פִּיהָ וְתָפַח צַוָּארָהּ, יְהֵא בְּשָׂרָהּ נִשָּׁל, תְּהֵא זָבָה, תְּהֵא מִתְעַטֶּשֶׁת, תְּהֵא מִתְפָּרֶקֶת אֵבָרִים. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24).
“He shall give the woman to drink…” – it is taught: He would give her to drink and then sacrifice her offering, as it is stated: “He shall give the woman to drink…” and then: “The priest shall take [the meal offering]…” (Numbers 5:25).
“And the water that causes curse will enter her for bitterness” – it is taught: Just as the water examines her, the water examines him, as it is stated: “Will enter” (Numbers 5:22), “will enter” (Numbers 5:27); this is the statement of Rabbi Akiva. Likewise, Rabbi Akiva would expound: Six verses are written: “Enter [ba’u],” “will enter [uva’u]”; “enter,” “will enter”(Numbers 5:22, 24, 27);⁷⁸He expounds the fact that uva’u is written three times. Three matters are derived from ba’u and three are derived from the added vav. one for his command, one for her command; one for his performance, one for her performance; one for his examination, one for her examination.
“The water that causes curse…for bitterness” – why does the verse state “for bitterness”? It is, rather, that it would engender in her types of strange punishments. If she were white it would render her black; red, it would render her green. Her mouth would widen, her neck would swell, her flesh would decompose, she would be a zava, she would sneeze, and her limbs would come apart.

וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה (במדבר ה, כה), וְלֹא מִיַּד שְׁלוּחָהּ. מִיַּד הָאִשָּׁה, אָמַר לֵיהּ רַבִּי אֶלְעָזָר לְרַבִּי יֹאשִׁיָּה מִנַּיִן לְמִנְחַת סוֹטָה שֶׁטְּעוּנָה תְּנוּפָה בַּבְּעָלִים, אָמַר לוֹ אַתְיָא יַד יַד מִשְּׁלָמִים, כְּתִיב הָכָא: וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה, וּכְתִיב הָתָם (ויקרא ז, ל): יָדָיו תְּבִיאֶינָה אֵת אִישֵׁי ה', מַה כָּאן כֹּהֵן אַף לְהַלָּן כֹּהֵן, וּמַה לְּהַלָּן בְּעָלִים אַף כָּאן בְּעָלִים. הָא כֵיצַד, מֵנִיחַ יָדוֹ תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף. (במדבר ה, כה): אֵת מִנְחַת הַקְּנָאוֹת, מַגִּיד שֶׁמְּבִיאָה מִנְחָה אַחַת לְשֵׁם שְׁתֵּי קְנָאוֹת. (במדבר ה, כה): וְהֵנִיף אֶת הַמִּנְחָה לִפְנֵי ה', בְּמִזְרָח, שֶׁבְּכָל מָקוֹם שֶׁנֶּאֱמַר: לִפְנֵי ה', הוּא בַּמִּזְרָח עַד שֶׁיִּפְרֹט לְךָ הַכָּתוּב. (במדבר ה, כה): וְהִקְרִיב אֹתָהּ אֶל הַמִּזְבֵּחַ, לִמֵּד עַל מִנְחַת סוֹטָה שֶׁטְּעוּנָה תְּנוּפָה וְהַגָּשָׁה. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25).
“The priest shall take…from the woman’s hand” – and not from her emissary.
“From the woman’s hand” – Rabbi Elazar said to Rabbi Yoshiya: From where is it derived that the meal offering of the sota requires waving by the owner? He said to him: One derives a verbal analogy from the peace offering. Here it is written: “The priest shall take…from the woman’s hand.” There it is written: “His hands shall bring the fire offerings of the Lord” (Leviticus 7:30). Just as here, it is the priest, there too it is the priest. Just as there it is the owners, here too it is the owners. How so? He places his hand beneath the hand of the owner and waves.
“The meal offering of jealousy” – this tells that she brings one meal offering for the sake of two jealousies.
“He shall wave the meal offering before the Lord” – in the east, as everywhere that it is stated: “Before the Lord,” it is in the east, unless the verse specifies otherwise.
“And bring it near to the altar” – it teaches regarding the meal offering of the sota that it requires waving and bringing near the altar.

וְקָמַץ הַכֹּהֵן מִן הַמִּנְחָה וגו' (במדבר ה, כו), מִן הַמִּנְחָה הַמְחֻבֶּרֶת, שֶׁלֹא תְהֵא מֻנַּחַת בְּתוֹךְ שְׁנֵי כֵּלִים וְקוֹמֵץ. (במדבר ה, כו): וְהִקְטִיר הַמִּזְבֵּחָה, מִן הַקְּטֹרֶת שֶׁאָנוּ עֲתִידִין לְרַבּוֹת. כֵּיצַד מַקְטִירוֹ, מוֹלְחוֹ וְנוֹתְנוֹ עַל גַּבֵּי אִשִׁים, דִּכְתִיב (ויקרא ב, יג): וְכָל קָרְבַּן מִנְחָתֶךָ וגו'. (במדבר ה, כו): וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם, מַה תַּלְמוּד לוֹמַר וַהֲלוֹא כְּבָר נֶאֱמַר (במדבר ה, כד): וְהִשְׁקָה אֶת הָאִשָּׁה, אֶלָּא לְהָבִיא אֶת שֶׁרִשּׁוּמוֹ נִכָּר. (במדבר ה, כז): וְהִשְׁקָה אֶת הַמַּיִם, לָמָּה נֶאֱמַר, לוֹמַר לָךְ שֶׁאִם נִמְחֲקָה מְגִלָּה וְאָמְרָה אֵינִי שׁוֹתָה, הָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר מַכִּין אוֹתָהּ בְּרָחְבּוֹ שֶׁל סַיִּף וּמְעַרְעֲרִים אוֹתָהּ וּמַשְׁקִים אוֹתָהּ עַל כָּרְחָהּ. (במדבר ה, כז): וְהָיְתָה אִם נִטְמְאָה, בֵּין כְּדַרְכָּהּ בֵּין שֶׁלֹא כְּדַרְכָּהּ, (במדבר ה, כז): וַתִּמְעֹל מַעַל בְּאִישָׁהּ, מַגִּיד הַכָּתוּב שֶׁמְּעִילַת הַבַּעַל גּוֹרֵם, לְפִי שֶׁמָּצִינוּ טֻמְאָה בִּשְׁאָר עֲרָיוֹת, יָכוֹל אִם נִטְמֵאת בְּאַחַת מֵהֶן שֶׁהַמַּיִם יִבְדְּקוּ אוֹתָהּ, תַּלְמוּד לוֹמַר: וַתִּמְעֹל מַעַל בְּאִישָׁהּ, שֶׁמְּעִילַת בַּעֲלָהּ גּוֹרֶמֶת לָהּ שֶׁתִּבָּדֵק. (במדבר ה, כז): וּבָאוּ בָהּ הַמַּיִם וגו', מְלַמֵּד שֶׁהֵם מִתְחַלְחֲלִים בְּכָל אֵבָרֶיהָ. (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וגו', כָּתוּב אֶחָד אוֹמֵר (במדבר ה, כא): בְּתֵת ה' אֶת יְרֵכֵךְ וגו', הִקְדִּים יָרֵךְ לַבֶּטֶן, וְכָתוּב אֶחָד אוֹמֵר: וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ, הִקְדִּים בֶּטֶן לַיָּרֵךְ. רַבָּנָן אָמְרֵי כִּי לָיֵט יָרֵךְ וְהָדַר בֶּטֶן לָיֵט, כְּשֵׁם שֶׁהִתְחִילָה בַּעֲבֵרָה תְּחִלָּה, מַיָא כִּי בָּדְקֵי כְּאָרְחַיְיהוּ בָּדְקֵי. אֵיתִיבִין בַּקְּלָלָה נָמֵי כְּתִיב (במדבר ה, כב): לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ, לָא תַבְרָא, הַהוּא דְמוֹדַע לָהּ כֹּהֵן דְּבֶטֶן בְּרֵישָׁא הָדַר יָרֵךְ, שֶׁלֹא לְהוֹצִיא לַעַז עַל הַמַּיִם הַמָּרִים. (במדבר ה, כז): וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ, שֶׁתְּהֵא מְפֻרְסֶמֶת לַכֹּל. “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26).
“The priest shall take a handful from the meal offering…” – from the attached meal offering; it should not be placed in two vessels when he takes a handful.
“And burn it upon the altar” – from what is burned, that we will expound later.⁷⁹See section 39, which explains that only a handful is placed on the altar. How does he burn it? He salts it and places it upon the fire, as it is written: “All your meal offerings [you shall salt with salt]” (Leviticus 2:13).
“And then he shall give the woman the water to drink” – why is the verse stated? Was it not already stated: “He shall give the woman to drink” (Numbers 5:24)? It is, rather, to include one whose imprint is visible.⁸⁰If the ink is not completely erased from the scroll, he must immerse it again, and only then give the woman to drink.
“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27).
“He shall give her the water to drink” – why is it stated? It is to say to you that if the scroll was erased and she said: I will not drink, Rabbi Eliezer would say that one strikes her with the width of a sword, forces her mouth open, and gives her to drink against her will.
“It will be, if she was defiled” – whether the relations were natural or unnatural.
“And committed trespass against her husband” – the verse relates that the trespass against the husband is the cause. Because we find defilement regarding the rest of the forbidden relations, is it perhaps that if she were defiled by one of them that the water would examine her? The verse states: “And committed trespass against her husband” – the trespass against the husband causes her to be examined.
“The water…will enter her” – it teaches that it seeps into all her limbs.
“Her belly will distend…” – one verse says: “In the Lord causing your thigh to fall [and your belly to distend]” (Numbers 5:21); thigh preceded belly. And one verse says: “And her belly will distend, and her thigh will fall”; belly preceded thigh. The Rabbis say: When he cursed, he cursed the thigh and then the belly, just as she began the transgression initially. When the water examines, it examines along its path. They raised an objection: Regarding the curse, too, it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22). That is not a contradiction. That is that the priest informs her that the belly is first and then the thigh, so as not to disparage the water of bitterness.
“The woman will become a curse among her people” – she will be notorious among everyone.

תָּנֵי (גמרא סוטה ח-ב): הָיָה רַבִּי מֵאִיר אוֹמֵר, מִנַּיִן שֶׁבַּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִים לוֹ, שֶׁנֶּאֱמַר (ישעיה כז, ח): בְּסַאסְּאָה בְּשַׁלְּחָהּ תְּרִיבֶנָּה, אֵין לִי אֶלָּא דָּבָר שֶׁהוּא סְאָה, מִנַּיִן לַמּוֹדֵד בְּתַרְקַב וַחֲצִי תַרְקַב קַב וַחֲצִי קַב, רֹבַע וַחֲצִי רֹבַע, תּוֹמָן וְעוּכְלָא מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ט, ד): כִּי כָּל סְאוֹן סֹאֵן בְּרַעַשׁ, רִבָּה כָּאן סְאוֹת הַרְבֵּה: אֵין לִי אֶלָא דָּבָר הַבָּא בַּמִּדָּה, מִנַּיִן שֶׁאֲפִלּוּ פְּרוּטוֹת מִצְטָרְפוֹת לְחֶשְׁבּוֹן גָּדוֹל, תַּלְמוּד לוֹמַר (קהלת ז, כז): אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן, בַּנֹּהַג שֶׁבָּעוֹלָם אָדָם נִכְשַׁל בַּעֲבֵרָה שֶׁחַיָּבִין עָלֶיהָ מִיתָה בִּידֵי שָׁמַיִם, מֵת שׁוֹרוֹ, אָבְדָה תַּרְנְגָלְתּוֹ, אָבְדָה צְלוֹחִיתוֹ, נִכְשַׁל בְּאֶצְבָּעוֹ, הַחֶשְׁבּוֹן מִתְמַצֶּה, אַחַת מִתְאָרְעָה לְאַחַת וְהַחֶשְׁבּוֹן מִתְמַצֶּה. כַּמָּה הוּא מִצּוּי חֶשְׁבּוֹן, עַד אֶחָד. וְכֵן אַתְּ מוֹצֵא בְּסוֹטָה שֶׁבַּמִּדָּה שֶׁמָּדְדָה בָּהּ מוֹדְדִין לָהּ, הִיא עָמְדָה לְפָנָיו כְּדֵי שֶׁתְּהֵא נָאָה בְּעֵינָיו, לְפִיכָךְ כֹּהֵן מַעֲמִידָהּ לִפְנֵי הַכֹּל לְהַרְאוֹת אֶת קְלוֹנָהּ, שֶׁנֶּאֱמַר (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי ה', זֶה שַׁעַר נִיקָנוֹר. הִיא פֵּרְסָה סוּדְרִין נָאִין עַל רֹאשָׁהּ, לְפִיכָךְ כֹּהֵן נוֹטֵל כִּפָּה מֵעַל רֹאשָׁהּ וְנוֹתְנָהּ תַּחַת כַּפּוֹת רַגְלֶיהָ. הִיא קִשְׁטָה לוֹ פָּנֶיהָ, לְפִיכָךְ פָּנֶיהָ מוֹרִיקוֹת. הִיא כִּחֲלָה לוֹ עֵינֶיהָ, לְפִיכָךְ עֵינֶיהָ בּוֹלְטוֹת. הִיא קָלְעָה לוֹ שְׂעָרָהּ, לְפִיכָךְ כֹּהֵן סוֹתֵר אֶת שְׂעָרָהּ. הִיא הֶרְאֲתָה לוֹ בְּאֶצְבְּעוֹתֶיהָ, לְפִיכָךְ צִפָּרְנֶיהָ נוֹשְׁרוֹת. הִיא חָגְרָה לוֹ בַּצִּלְצוּל, לְפִיכָךְ כֹּהֵן מֵבִיא חֶבֶל הַמִּצְרִי וְקוֹשֵׁר לְמַעְלָה מִדַּדֶּיהָ. הִיא פָּשְׁטָה לוֹ יְרֵכָהּ, לְפִיכָךְ יְרֵכָהּ נוֹפֶלֶת. הִיא קִבַּלְתּוֹ עַל כְּרֵסָהּ, לְפִיכָךְ בִּטְנָהּ צָבָה. הִיא הֶאֱכִילַתּוּ מַעֲדַנֵּי עוֹלָם, לְפִיכָךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. הִיא הִשְׁקַתּוּ יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחוֹת, לְפִיכָךְ כֹּהֵן מַשְׁקָהּ מַיִם הַמָּרִים בְּמַקֵּדָה שֶׁל חֶרֶס. הִיא עָשְׂתָה בַּסֵּתֶר, יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן שָׂם בָּהּ פָּנִים, שֶׁנֶּאֱמַר (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים. דָּבָר אַחֵר, הִיא עָשְׂתָה בַּסֵּתֶר הַמָּקוֹם פִּרְסְמָהּ בַּגָּלוּי, שֶׁנֶּאֱמַר (משלי כו, כו): תִּכַּסֶּה שִׂנְאָה בְּמַשָּׁאוֹן תִּגָּלֶה רָעָתוֹ בְקָהָל, אַנְשֵׁי דוֹר הַמַּבּוּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא מִתּוֹךְ טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (איוב כא, ט יג): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וגו' שׁוֹרוֹ עִבַּר וגו' יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וגו' יִשְׂאוּ כְּתֹף וְכִנּוֹר וגו' יְכַלּוּ בַטּוֹב יְמֵיהֶם וגו', הִיא גָרְמָה לָהֶם (איוב כא, יד טו): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וגו' מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וגו'. אָמְרוּ [סדום] דּוֹר הַמַּבּוּל הוֹאִיל וְאֵין לוֹ עָלֵינוּ טַרְחוּת אֶלָּא שְׁתֵּי טִפּוֹת שֶׁל גְּשָׁמִים הַלָּלוּ, אֵין אָנוּ צְרִיכִין, יֵשׁ לָנוּ מַעְיָנוֹת וּנְחָלִים שֶׁאָנוּ מִסְתַּפְּקִים מֵהֶם מַיִם בֵּין בִּימוֹת הַחַמָּה בֵּין בִּימוֹת הַגְּשָׁמִים, שֶׁנֶּאֱמַר (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו'. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם בָּהּ אַתֶּם מִתְגָּאִים לְפָנַי, בָּהּ אֲנִי נִפְרָע מִכֶּם, שֶׁנֶּאֱמַר (בראשית ז, יא כג): בַּיּוֹם הַזֶּה נִבְקעוּ וגו' וַיִּמַח אֶת כָּל הַיְקוּם וגו'. רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית אוֹמֵר הֵם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בְּגַלְגַּל הָעַיִן שֶׁדּוֹמֶה לַמַּיִם, שֶׁנֶּאֱמַר (בראשית ו, ב): וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם, אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בְּגַלְגַּל הַמַּיִם הַדּוֹמֶה לָעַיִן, שֶׁנֶּאֱמַר: בַּיּוֹם הַזֶּה נִבְקְעוּ וגו'. אַנְשֵׁי הַמִּגְדָּל לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, א ב): וַיְהִי כָל הָאָרֶץ שָׂפָה וגו' וַיְהִי בְּנָסְעָם מִקֶּדֶם וגו', וְאֵין יְשִׁיבָה אֶלָא אֲכִילָה וּשְׁתִיָּה, שֶׁנֶּאֱמַר (שמות לב, ו): וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ, הִיא גָרְמָה לָהֶם, שֶׁנֶּאֱמַר (בראשית יא, ד): וַיֹּאמְרוּ הָבָה נִבְנֶה לָּנוּ וגו', וּבָהּ נִפְרַע מֵהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית יא, ח ט): וַיָּפֶץ ה' אֹתָם מִשָּׁם וגו' עַל כֵּן קָרָא שְׁמָהּ בָּבֶל וגו'. אַנְשֵׁי סְדוֹם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל טוֹבָה שֶׁהִשְׁפִּיעַ לָהֶם, מַהוּ אוֹמֵר בְּאַרְצָם (איוב כח, ה ח): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם וגו' מְקוֹם סַפִּיר וגו' נָתִיב לֹא יְדָעוֹ עָיִט וגו' לֹא הִדְרִיכוּהוּ בְנֵי שָׁחַץ וגו'. אָמְרוּ סְדוֹם הוֹאִיל וּמָזוֹן יוֹצֵא מֵאַרְצֵנוּ, כֶּסֶף וְזָהָב יוֹצֵא מֵאַרְצֵנוּ, אֲבָנִים טוֹבִים וּמַרְגָּלִיּוֹת יוֹצְאוֹת מֵאַרְצֵנוּ, אֵין אָנוּ צְרִיכִין שֶׁיָּבוֹא אָדָם אֶצְלֵנוּ, שֶׁאֵין בָּאִין אֵלֵינוּ אֶלָּא לְחַסְּרֵנוּ, נַעֲמֹד וּנְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵינוּ. אָמַר לָהֶם הַמָּקוֹם בַּטּוֹבָה שֶׁהֵטַבְתִּי לָכֶם אַתֶּם מְבַקְּשִׁים לְשַׁכַּח אֶת הָרֶגֶל מִבֵּינוֹתֵיכֶם, אֲנִי אֲשַׁכַּח אֶתְכֶם מִן הָעוֹלָם, מַהוּ אוֹמֵר (איוב כח, ד): פָּרַץ נַחַל מֵעִם גָּר וגו', (איוב יב, ה ו): לַפִּיד בּוּז לְעַשְׁתּוּת שַׁאֲנָן וגו' יִשְׁלָיוּ אֹהָלִים וגו', הִיא גָרְמָה לָהֶם (איוב יב, ו): לַאֲשֶׁר הֵבִיא אֱלוֹהַּ בְּיָדוֹ, וְכֵן הוּא אוֹמֵר (יחזקאל טז, מח מט): חַי אָנִי נְאֻם ה' אֱלֹהִים אִם עָשְׂתָה סְדֹם אֲחוֹתֵךְ הִיא וּבְנוֹתֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנוֹתָיִךְ, הִנֵּה זֶה הָיָה עֲוֹן סְדוֹם אֲחוֹתֵךְ וגו', וְכָל כָּךְ לָמָּה (יחזקאל טז, מט): וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה וגו'. מִצְרַיִם לֹא נִתְגָּאוּ לִפְנֵי הַמָּקוֹם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות א, כב): וַיְצַו פַּרְעֹה לְכָל עַמּוֹ וגו' כָּל הַבֵּן הַיִּלּוֹד וגו', אַף הַמָּקוֹם לֹא נִפְרַע מֵהֶם אֶלָּא בַּמַּיִם, שֶׁנֶּאֱמַר (שמות טו, ד): מַרְכְּבֹת פַּרְעֹה וגו'. סִיסְרָא לֹא נִתְגָּאֶה לִפְנֵי הַמָּקוֹם אֶלָּא בִּשְׁבִיל לִגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, יט): בָּאוּ מְלָכִים נִלְחָמוּ וגו' אָז נִלְחֲמוּ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מֵהֶם אֶלָּא בַּלִּגְיוֹנוֹת שֶׁאֵין מְקַבְּלִין שָׂכָר, שֶׁנֶּאֱמַר (שופטים ה, כ): מִן שָׁמַיִם נִלְחָמוּ וגו', לֹא זָזוּ מִשָּׁם וְלֹא סְפָנוּהוּ מִפְּנֵי שֶׁהוּא גּוֹלְיָר. שִׁמְשׁוֹן מָרַד בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים יד, ג): וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי, אַף הוּא לָקָה בְּעֵינָיו, שֶׁנֶּאֱמַר (שופטים טז, כא): וַיֹּאחֲזוּהוּ פְּלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. כָּתוּב אֶחָד אוֹמֵר (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, וְכָתוּב אֶחָד אוֹמֵר (בראשית לח, יג): הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה, רַב אָמַר שְׁתֵּי תִּמְנוֹת הָיוּ אַחַת שֶׁל יְהוּדָה וְאַחַת שֶׁל שִׁמְשׁוֹן. אָמַר רַבִּי אַיְּבוּ בַּר נַגָּרִי, כְּגוֹן הָדָא בֵּית מָעוֹן, שֶׁיּוֹרְדִים לָהּ מִפְּלוּגְתָא וְעוֹלִים לָהּ מִטְּבֶרְיָא. רַבִּי סִימוֹן אוֹמֵר תִּמְנָתָה אַחַת הָיְתָה וְלָמָּה כְּתִיב בָּהּ יְרִידָה וַעֲלִיָּה, אֶלָּא שֶׁל יְהוּדָה שֶׁהָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ עֲלִיָּה, שֶׁל שִׁמְשׁוֹן שֶׁלֹא הָיְתָה לְשֵׁם שָׁמַיִם, לְפִיכָךְ כְּתִיב בָּהּ יְרִידָה. כְּתִיב (שופטים יד, ה): וַיָּבֹאוּ עַד כַּרְמֵי תִמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מְלַמֵּד שֶׁהָיוּ אָבִיו וְאִמּוֹ מַרְאִים לוֹ כַּרְמֵי תִמְנָתָה זְרוּעִים כִּלְאַיִם וְאוֹמְרִים לוֹ כְּשֵׁם שֶׁכַּרְמֵיהֶם זְרוּעִים כִּלְאַיִם כָּךְ בְּנוֹתֵיהֶם זְרוּעוֹת כִּלְאַיִם. (שופטים יד, ד): וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא, אָמַר רַבִּי אֶלְעָזָר בְּשִׁבְעָה מְקוֹמוֹת כְּתִיב (דברים ז, ג): לֹא תִתְחַתֵּן בָּם, אָמַר רַבִּי אָבִין לֵאָסֵר שִׁבְעָה עֲמָמִים, וְכֹה הוּא אוֹמֵר הָכֵן, אָמַר רַבִּי יִצְחָק (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן. תָּנֵי (גמרא סוטה ט-ב): רַבִּי אוֹמֵר תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, לְפִיכָךְ לָקָה בְּעַזָּה, תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה, דִּכְתִיב (שופטים טז, א): וַיֵּלֶךְ שִׁמְשׁוֹן עֲזָתָה וַיַּרְא שָׁם אִשָּׁה זוֹנָה וַיָּבֹא אֵלֶיהָ, לְפִיכָךְ לָקָה בְּעַזָּה, דִּכְתִיב (שופטים טז, כא): וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה וַיַּאַסְרוּהוּ בַּנְחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים. אֵיתִיבוּן וְהָכְתִיב (שופטים יד, א): וַיֵּרֶד שִׁמְשׁוֹן תִּמְנָתָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן דֶּרֶךְ נִשֹּׂוּאִין הָיוּ שֶׁל תִּמְנָתָה, אֲבָל תְּחִלַּת קִלְקוּלוֹ בְּעַזָּה הָיְתָה. (שופטים טז, ד): וַיְהִי אַחֲרֵי כֵן וַיֶּאֱהַב אִשָּׁה בְּנַחַל שׂוֹרֵק וגו', מַהוּ בְּנַחַל שׂוֹרֵק, שֶׁנַּעֲשָׂה כְּאִילָן שֶׁאֵין עוֹשֶׂה פֵּרוֹת, כָּךְ כֵּיוָן שֶׁנִּשְׁתַּלֵּשׁ בַּחֵטְא נַעֲשָׂה מוּעָד לַעֲבֵרָה. (שופטים טז, ד): וּשְׁמָהּ דְּלִילָה, רַבִּי אוֹמֵר אִלְּמָלֵא לֹא נִקְרָא שְׁמָהּ דְּלִילָה הָיְתָה רְאוּיָה שֶׁתִּקָּרֵא כֵּן, דִּלְדְּלָה אֶת כֹּחוֹ, דִּלְדְּלָה אֶת מַעֲשָׂיו, דִּלְדְּלָה אֶת לִבּוֹ. כְּתִיב (שופטים טז, יח): וַתֵּרֶא דְלִילָה כִּי הִגִּיד לָהּ אֶת כָּל לִבּוֹ וגו', מְנָא יָדְעָה, אָמַר רַבִּי חָנָן נִכָּרִין דִּבְרֵי אֱמֶת. נַחְמָנִי אָמַר יָדְעָה בֵיהּ בְּאוֹתוֹ צַדִּיק דְּלָא מַפִּיק שֵׁם שָׁמַיִם לְבַטָּלָה, כֵּיוָן דְּאָמַר לָהּ (שופטים טז, יז): נְזִיר אֱלֹהִים אֲנִי, אָמְרָה הַשְׁתָּא וַדַּאי קֻשְׁטָא קָא אָמַר. דִּלְדְּלָה אֶת כֹּחוֹ, דִּכְתִיב (שופטים טז, יט): וַיָּסַר כֹּחוֹ מֵעָלָיו. (שופטים טז, כא): וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים, אָמַר רַבִּי יוֹחָנָן אֵין טְחִינָה אֶלָּא לְשׁוֹן עֲבֵרָה, וְכֵן הוּא אוֹמֵר (איוב לא, י): תִּטְחַן לְאַחֵר אִשְׁתִּי וגו', מְלַמֵּד שֶׁכָּל אֶחָד וְאֶחָד הֵבִיא לוֹ אִשְׁתּוֹ בְּבֵית הָאֲסוּרִין כְּדֵי שֶׁתִּתְעַבֵּר מִמֶּנּוּ, הַיְנוּ דְּאַמְרֵי אִינְשֵׁי, קַמֵּי דְשָׁתֵי חַמְרָא, חַמְרָא. קַמֵּי רָפוֹקָא גְּרִידָא דְיַבְּלָא. אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי לְפִי שֶׁנִּתְאַוָּה שִׁמְשׁוֹן לְדָבָר טָמֵא לְפִיכָךְ נִתְלוּ חַיָּיו בְּדָבָר טָמֵא, שֶׁנֶּאֱמַר (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי וַיֵּצְאוּ וגו' (שופטים טז, כח): וַיִּקְרָא שִׁמְשׁוֹן אֶל ה' וַיֹּאמַר ה' אֱלֹהִים זָכְרֵנִי נָא וגו', מַה זְּכִירָה הָיְתָה לוֹ אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מִתְאַוֶּה לִזְנוּת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַב אָמַר שִׁמְשׁוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָמִים זְכָר לִי עֶשְׂרִים שָׁנָה שֶׁשָּׁפַטְתִּי אֶת יִשְׂרָאֵל וְלֹא אָמַרְתִּי לְאֶחָד מֵהֶם הַעֲבֵר לִי מַקֵּל מִמָּקוֹם לְמָקוֹם. מַהוּ (שופטים טז, כח): הָאֱלֹהִים וְאִנָּקְמָה נְקַם אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים, אָמַר רַב אַחָא אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם, תֵּן לִי שְׂכַר עֵינִי אַחַת בָּעוֹלָם הַזֶּה וּשְׂכַר עֵינִי אַחַת תְּהֵא מְתֻקֶּנֶת לִי לֶעָתִיד לָבוֹא. אַבְשָׁלוֹם בִּשְׂעָרוֹ מָרַד, שֶׁהָיָה מִתְגָּאֶה בּוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כה כו): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְׂרָאֵל, וּבְגַלְּחוֹ אֶת רֹאשׁוֹ וְהָיָה מִקֵּץ יָמִים לַיָּמִים וגו', לְפִיכָךְ נִתְלָה בִּשְׂעָרוֹ, שֶׁנֶּאֱמַר (שמואל ב יד, כו) (שמואל ב יח, ט): וַיֶּחֱזַק רֹאשׁוֹ בָאֵלָה וַיֻּתַּן בֵּין הַשָּׁמַיִם. תָּנֵי (גמרא נזיר ד-ב): רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר אַבְשָׁלוֹם נְזִיר עוֹלָם הָיָה, אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ הָיָה מְגַלֵּחַ, שֶׁנֶּאֱמַר (שמואל ב טו, ז ח): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא וַאֲשַׁלֵּם אֶת נִדְרִי, כִּי נֵדֶר נָדַר עַבְדְּךָ וגו'. וּמְגַלֵּחַ אֶחָד לִשְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (שמואל ב יד, כו): וְהָיָה מִקֵּץ יָמִים לַיָּמִים אֲשֶׁר יְגַלֵּחַ וגו', יָלֵיף יָמִים, יָמִים, מִבָּתֵּי עָרֵי חוֹמָה, דִּכְתִיב (ויקרא כה, כט): יָמִים תִּהְיֶה גְאֻלָּתוֹ, מַה לְּהַלָּן שְׁנֵים עָשָׂר חֹדֶשׁ אַף כָּאן שְׁנֵים עָשָׂר חֹדֶשׁ. רַבִּי נְהוֹרָאי אוֹמֵר מְגַלֵּחַ אֶחָד לִשְׁלשִׁים יוֹם, יָלֵיף לֵיהּ מִכֹּהֲנִים שֶׁנֶּאֱמַר בָּהֶם (יחזקאל מד, כ): וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ, וְיוֹתֵר מִשְּׁלשִׁים יוֹם הֲוֵי פֶּרַע, וְגַבֵּי כֹּהֲנִים מַה טַעַם אֵין רַשָּׁאִין לְגַדֵּל פֶּרַע מִשּׁוּם כָּבוֹד, הָכֵי נָמֵי אִכָּא כָּבוֹד. רַבִּי יוֹסֵי אוֹמֵר מְגַלֵּחַ מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, שֶׁכֵּן מָצִינוּ בִּבְנֵי טְבֶרְיָה וּבְנֵי צִפּוֹרִי מְגַלְּחִין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. (שמואל ב יד, כו): וְשָׁקַל אֶת שְׂעַר רֹאשׁוֹ מָאתַיִם שְׁקָלִים וגו', אַבְשָׁלוֹם אָמַר רַבִּי חֲנִינָא כַּחֲרוּבִית גְּדוֹלָה הָיָה, יָכוֹל כַּכִּידוֹן, רַבִּי בֵּיבַי בְּשֵׁם רַבִּי יוֹחָנָן אוֹמֵר בַּדִּין [בדין] הָיָה עָשׂוּי, אָמַר רַבִּי חֲנִינָא כַּד סְלַקֵּית לְהָכָא נְסַבֵית אֱזוֹרִי וֶאֱזוֹרֵיהּ דִּבְרִי וֶאֱזוֹרֵיהּ דַּחֲמָרֵיהּ מַקָּפָא כּוֹרָתָא דַּחֲרוּבִיתָא דְּאַרְעָא דְיִשְׂרָאֵל וְלָא מָטוֹן, קַצֵּית חַד חֲרוּב וּנְגַר מְלָא יְדִי דְּבָשׁ. אַבָּא שָׁאוּל אוֹמֵר קוֹבֵר מֵתִים הָיִיתִי פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתִּי וְעָמַדְתִּי בְּגַלְגַּל עֵינָיו שֶׁל מֵת עַד חוֹטְמִי, כְּשֶׁחָזַרְתִּי לְאָחוֹר אָמְרוּ לִי שֶׁל אַבְשָׁלוֹם הָיְתָה. שֶׁמָּא תֹאמַר אַבָּא שָׁאוּל נַנָּס הָיָה, לָאו, אֶלָּא אַבָּא שָׁאוּל אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי טַרְפוֹן מַגִּיעַ לִכְתֵפוֹ הָיָה. רַבִּי טַרְפוֹן אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי עֲקִיבָא מַגִּיעַ לִכְתֵפוֹ, רַבִּי עֲקִיבָא אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מֵאִיר מַגִּיעַ לִכְתֵפוֹ, רַבִּי מֵאִיר אָרֹךְ בְּדוֹרוֹ הָיָה וְרַבִּי מַגִיעַ לִכְתֵפוֹ, רַבִּי אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב מַגִּיעַ לִכְתֵפוֹ, רַב אָרֹךְ בְּדוֹרוֹ הָיָה וְרַב יְהוּדָה מַגִּיעַ לִכְתֵפוֹ, רַב יְהוּדָה אָרֹךְ בְּדוֹרוֹ הָיָה וְאַדָא דַּיָּאלָא מַגִּיעַ לִכְתֵפוֹ, פַּשְׁתִּיבְנָא דְּפוּמְבְּדִיתָא קָאי לְאַדָּא דַיָּאלָא עַד פַּלְגֵּיהּ, כֻּלֵּי עַלְמָא קָיְמֵי לֵיהּ לְפַשְׁתִּיבְנָא דְפוּמְבְּדִיתָא עַד פַּלְגֵּיהּ. כָּתוּב (שמואל ב יד, כה): וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה בְּכָל יִשְרָאֵל לְהַלֵּל מְאֹד, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִכַּף רַגְלוֹ וְעַד קָדְקָדוֹ לֹא הָיָה בוֹ מוּם, וְדִכְוָתֵיהּ (שמואל א ט, ב): וְלוֹ הָיָה בֵן וּשְׁמוֹ שָׁאוּל בָּחוּר וָטוֹב, יָכוֹל בַּכֹּל תַּלְמוּד לוֹמַר (שמואל ב יד, כה): מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל הָעָם. תָּנֵי דְבֵי רַבִּי יִשְׁמָעֵאל בְּעֵת שֶׁנִּתְלָה אַבְשָׁלוֹם בָּאֵלָה, שְׁקַל סַפְסֵירָא בְּעָא לְמִפְסְקֵיהּ, בְּאוֹתָהּ שָׁעָה נִבְקַע שְׁאוֹל מִתַּחְתָּיו, וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּלַּגְשֵׁי אָבִיו, שֶׁנֶּאֱמַר (שמואל ב טו, טז): וַיַּעֲזֹב הַמֶּלֶךְ אֵת עֶשֶׂר נָשִׁים, וְאוֹמֵר (שמואל ב טז, כב): וַיָּבֹא אַבְשָׁלוֹם אֶל פִּלַּגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְכֵיאוֹת, שֶׁנֶּאֱמַר (שמואל ב יח, טו): וַיָּסֹבּוּ עֲשָׂרָה נְעָרִים. כְּתִיב (שמואל ב יח, יח): וְאַבְשָׁלֹם לָקַח וַיַּצֶּב לוֹ בְחַיָּו, מַאי לָקַח, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ שֶׁלָּקַח מֶקַח רַע לְעַצְמוֹ. (שמואל ב יח, יח): אֶת מַצֶּבֶת אֲשֶׁר בְּעֵמֶק הַמֶּלֶךְ, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל מַלְכּוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (שמואל ב יב, יא): כֹּה אָמַר ה' הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת נָשֶׁיךָ וגו'. וְדִכְוָתֵיהּ (בראשית לז, יד): וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא בְּעֵצָה עֲמֻקָּה שֶׁל אוֹתוֹ צַדִּיק שֶׁקָּבוּר בְּחֶבְרוֹן, (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵּר יִהְיֶה זַרְעֲךָ וגו', (שמואל ב יח, יח): כִּי אָמַר אֵין לִי בֵּן, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב יד, כז): וַיִּוָּלְדוּ לְאַבְשָׁלוֹם שְׁלוֹשָׁה בָנִים וּבַת אַחַת וּשְׁמָהּ תָּמָר, אָמַר רַבִּי יִצְחָק בַּר אַבְדִּימֵי שֶׁלֹא הָיָה לוֹ בֵּן רָאוּי לְמַלְכוּת, וּלְפִי שֶׁגָּנַב אַבְשָׁלוֹם שָׁלשׁ גְנֵבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִקְבְּעוּ בוֹ שְׁלשָׁה שְׁבָטִים בְּלִבּוֹ, (שמואל ב יח, יד): וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם עוֹדֶנוּ חַי בְּלֶב הָאֵלָה. לֵב אָבִיו מִנַּיִן (שמואל ב טו, ז): וַיְהִי מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ וגו', כָּל יָמָיו שֶׁל דָּוִד לֹא מָלַךְ אֶלָּא אַרְבָּעִים שָׁנָה, הָכָא הוּא אוֹמֵר הָכֵן, אֶלָּא מִשָּׁעָה שֶׁשָּׁאֲלוּ יִשְׂרָאֵל מֶלֶךְ, (שמואל ב טו, ח): כִּי נֵדֶר נָדַר עַבְדְּךָ וגו', אֲמַר לֵיהּ מַאן אַתְּ בָּעֵי כַּדּוּן, אֲמַר לֵיהּ כְּתָב לִי חַד פִּתָּק דִּתְרֵין גַּבְרִין דִּנְסִיבוֹן עִמִּי. אֲמַר לֵיהּ אֱמֹר לִי לְמַאן אַתְּ בָּעֵי, אֲמַר לֵיהּ כְּתֹב לִי סְתָם לְמַאן דַּאֲנָא בָּעֵי אֲנָא נָסֵב, כָּתַב לֵיהּ סְתָם, אֲזַל וּצְמַת לֵיהּ תְּרֵין תְּרֵין גַּבְרִין, עַד דִּצְמַת לֵיהּ מָאתָן גַּבְרִין, הֲדָא הוּא דִכְתִיב (שמואל ב טו, יא): וְאֶת אַבְשָׁלוֹם הָלְכוּ מָאתַיִם אִישׁ מִירוּשָׁלַיִם קְרֻאִים וְהֹלְכִים לְתֻמָּם וְלֹא יָדְעוּ כָּל דָּבָר. קְרֻאִים מִדָּוִד, וְהֹלְכִים לְתֻמָּם מֵאַבְשָׁלוֹם, וְלֹא יָדְעוּ כָּל דָּבָר מֵעֲצַת אֲחִיתֹפֶל. אָמַר רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא כֻּלָּם רָאשֵׁי סַנְהֶדְּרָאוֹת הָיוּ, וְכֵיוָן דַּחֲמוֹן מִלַּיָּה אָתְיָן לְחִלּוּפִין, אָמְרוּ רִבּוֹן הָעוֹלָמִים נִפְּלָה נָא בְּיַד דָּוִד וְאַל יִפֹּל דָּוִד בְּיָדֵינוּ, שֶׁאִם נוֹפְלִים אָנוּ בְּיַד דָּוִד מִתְרַחֵם עָלֵינוּ, וְאִם נוֹפֵל דָּוִד בְּיָדֵינוּ אֵין אָנוּ מִתְרַחֲמִים עָלָיו, שֶׁנֶּאֱמַר (תהלים נה, יט): פָּדָה בְשָׁלוֹם נַפְשִׁי וגו', הֲרֵי שֶׁגָּנַב לֵב אָבִיו. לֵב בֵּית דִּין, (שמואל ב טו, ד ו): וַיֹּאמֶר אַבְשָׁלוֹם מִי יְשִׂמֵנִי שֹׁפֵט בָּאָרֶץ וגו' וְהָיָה בִּקְרָב אִישׁ לְהִשְׁתַּחֲוֹת לוֹ וגו' וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה לְכָל יִשְׂרָאֵל, לֵב אַנְשֵׁי יִשְׂרָאֵל מִנַּיִן (שמואל ב טו, ו): וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל. וְכֵן סַנְחֵרִיב לֹא נִתְגָּאָה לִפְנֵי הַמָּקוֹם אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (ישעיה לז, כד): בְּיַד עֲבָדֶיךָ חֵרַפְתָּ ה', וְאָבוֹא מְרוֹם קִצּוֹ וגו', אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נִפְרַע מִמֶּנּוּ אֶלָּא עַל יְדֵי מַלְאָךְ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וגו'. כֻּלָּם מְלָכִים קוֹשְׁרֵי כְּתָרִים בְּרָאשֵׁיהֶם. נְבוּכַדְנֶצַּר אָמַר אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, עָשָׂה לוֹ עָב קְטַנָּה וְדָר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, יג יד): אַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו', אֲנִי אוֹרִידְךָ אֶל שְׁאוֹל, הֲדָא הוּא דִכְתִיב (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד וגו', אָמַר לוֹ אַתָּה אָמַרְתָּ אֵין כָּל בָּאֵי עוֹלָם כְּדָאִין לִשְׁרוֹת בֵּינֵיהֶם, אַתָּה אֵין אַתָּה כְּדַאי לִשְׁרוֹת בֵּינֵיהֶם, (דניאל ד, כט): וּמִן אֲנָשָׁא לָךְ טָרְדִין וְעִם חֵיוַת בָּרָא מְדֹרָךְ וגו', (דניאל ד, ל): בֵּהּ שַׁעֲתָא מִלְּתָא סָפַת וגו', (דניאל ד, כו): לִקְצַת יַרְחִין תְּרֵי עֲשַׂר וגו'. It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him?⁸¹The retribution is commensurate with the action. It is as it is stated: “In measure [besasse’a]⁸²This is expounded as bise’a se’a, measure for measure. in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela;⁸³These are all smaller measures. from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot⁸⁴A peruta is the smallest coin. accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one.
Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26).
The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11).
The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it,⁸⁵By means of the language that had been part of the original goodness. He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9).
The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8).⁸⁶The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9). Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49).
Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4).
Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling.⁸⁷He was a general in the army of the king.
Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21).
One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven;⁸⁸This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144. therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard.
It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’⁸⁹The Philistines did not observe the laws of family purity. “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places,⁹⁰See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places." it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations,⁹¹This is a reference to the seven nations mentioned in Deuteronomy 7:1. and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34).⁹²When one seeks to sin, God enables the sinner to do as he wishes.
It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza.⁹³Sota 9b.
“It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit.⁹⁴Such a tree is known as an etz serak. So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19).
“He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions.⁹⁵Samson was accustomed to consorting with women, so they brought him women. Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone,⁹⁶It was the jawbone of a donkey. and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19).
“Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’
Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9).
It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve.⁹⁷See Nazir 4b–5a. “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin?⁹⁸Did his hair descend straight down? Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls.
Rabbi Ḥanina said: When I ascended to here,⁹⁹From Babylonia to the Land of Israel. I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out.
Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita.
It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2).
It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15).
It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11).
Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13).
“As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship.
Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king.
“For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we¹⁰⁰This refers to Avshalom and his supporters. will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6).
Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads.
Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27).¹⁰¹For this haughtiness he was punished.

וְאִם לֹא נִטְמְאָה הָאִשָּׁה (במדבר ה, כח), לְשֶׁעָבַר, (במדבר ה, כח): וּטְהֹרָה הִוא, לֶעָתִיד לָבוֹא. אוֹתָהּ שָׁעָה (במדבר ה, כח): וְנִקְתָה, מִן הָאָלוֹת וּמִן הַשְּׁבוּעָה, (, כח): וְנִזְרְעָה זָרַע, רַבִּי אֱלִיעֶזֶר אוֹמֵר כְּדַאי הוּא הַצַּעַר שֶׁיִּנָּתֵן לָהּ בָּנִים בִּשְׂכָרָהּ, שֶׁאִם הָיְתָה עֲקָרָה, נִפְקֶדֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר אִם כֵּן יֵלְכוּ כָּל הָעֲקָרוֹת וִיקַלְקְלוּ בִּשְׁבִיל שֶׁיִּפָּקְדוּ, וְזוֹ שֶׁיָּשְׁבָה הִפְסִידָה. מַה תַּלְמוּד לוֹמַר: וְנִקְתָה וְנִזְרְעָה זָרַע, שֶׁאִם הָיְתָה יוֹלֶדֶת בְּצַעַר, הָיְתָה יוֹלֶדֶת בְּרֶוַח. נְקֵבוֹת, יוֹלֶדֶת זְכָרִים. שְׁחוֹרִים, יוֹלֶדֶת לְבָנִים. קְצָרִים, יוֹלֶדֶת אֲרֻכִּים. יוֹלֶדֶת לִשְׁתֵּי שָׁנִים, יוֹלֶדֶת בְּכָל שָׁנָה. יוֹלֶדֶת אֶחָד, יוֹלֶדֶת שְׁנַיִם. רַבִּי שִׁמְעוֹן אוֹמֵר אֵין נוֹתְנִין שָׂכָר לַעֲבֵרָה, אֶלָּא לְפִי שֶׁהָיְתָה אֲסוּרָה לְזֶרַע לְשֶׁעָבַר, יָכוֹל תְּהֵא כֵּן לֶעָתִיד לָבוֹא, תַּלְמוּד לוֹמַר: וְנִקְתָה וְנִזְרְעָה זָרַע, מֻתֶּרֶת הִיא לְזֶרַע מֵעָתָּה. “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28).
“And if the woman was not defiled” – in the past; “and she is pure” – in the future¹⁰²If she is unfaithful to her husband in the future, she will receive the punishment as a consequence of the waters of bitterness which she drank.; at that moment she is absolved from the curses and the oath.
“And will conceive offspring” – Rabbi Eliezer says: The suffering is sufficient for her to be given children as her reward; if she was barren, she will conceive. Rabbi Yehoshua says: If so, all the barren women will go and be corrupted,¹⁰³They will engineer a situation where their husbands will warn them and then they would enter into seclusion with the one regarding whom they had been warned. and the one who sits idle loses. Why does the verse state: “She will be absolved and will conceive offspring”? So that if she would give birth in pain, from then on she will give birth with ease; if females, she will give birth to males; if black, she will give birth to white children; if short, she will give birth to tall; if she would give birth every two years, she will give birth each year; if she would give birth to one, she will give birth to two. Rabbi Shimon says: One does not give reward for transgression. Rather, because she had been prohibited to conceive in the past,¹⁰⁴This is because she was forbidden to her husband from the time of her seclusion until she drank the bitter water. is the same, perhaps, true in the future? The verse states: “She will be absolved and will conceive offspring”; from now on it is permitted for her to conceive offspring.

זֹאת תּוֹרַת הַקְּנָאֹת (במדבר ה, כט), אֵין לִי אֶלָּא לְשָׁעָה, לְדוֹרוֹת מִנַּיִן, תַּלְמוּד לוֹמַר: זֹאת תּוֹרַת הַקְּנָאֹת. הַקְּנָאֹת, הַמְקַנֵּא יְקַנֵּא בְּשִׁילוֹ וּבְבֵית עוֹלָמִים, יָכוֹל אַף בַּבָּמָה, תַּלְמוּד לוֹמַר: זֹאת. (במדבר ה, כט): אֲשֶׁר תִּשְׂטֶה אִשָּׁה, לְהָבִיא אֶת מִי שֶׁנִּתְחָרֵשׁ בַּעֲלָהּ אוֹ שֶׁנִּשְׁתַּטָה אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִים, שֶׁבֵּית דִּין מְקַנְאִין לָהֶם לְפָסְלָן מִכְּתֻבָּתָן, אוֹ אַף לְהַשְׁקוֹתָן, תַּלְמוּד לוֹמַר (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן, הָאִישׁ מַשְׁקֶה וְאֵין בֵּית דִּין מַשְׁקִין. (במדבר ה, כט): תַּחַת אִישָׁהּ וְנִטְמָאָה, לְהוֹצִיא אֶת הָאֲרוּסָה וְאֶת הַיְבָמָה. “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29).
“This is the law of jealousy” – I have derived only for the present; for all generations, from where is it derived? The verse states: “This is the law of jealousy [hakenaot]”¹⁰⁵The use of the plural indicates that the law applies in several places. – the jealous man [hamekaneh] shall warn [yekaneh] in Shilo and in the eternal Temple. Is it, perhaps, at private altars, as well? The verse states: “This [zot].”¹⁰⁶Zot is a restrictive phrase, limiting the sota procedure exclusively to the Tabernacle and the Temple.
“When a woman will stray” – this is to include one whose husband became a deaf mute, went insane, or was incarcerated in prison, that the court warns on their behalf to disqualify them from their marriage contract. Can the court cause them even to drink? The verse states: “The man shall bring his wife to the priest” (Numbers 5:15) – the man causes to drink, but the court does not cause to drink.
“While married to her husband, and become defiled” – to exclude the betrothed woman and the woman with a levirate bond.

אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר וגו' (במדבר ה, ל), אִישׁ, אוֹ אִישׁ, לְרַבּוֹת כֹּהֵן וְסָרִיס שֶׁיְקַנְאוּ. (במדבר ה, ל): וְהֶעֱמִיד אֶת הָאִשָּׁה לִפְנֵי ה', לְרַבּוֹת אֵשֶׁת כֹּהֵן וְאֵשֶׁת סָרִיס שֶׁהֵן שׁוֹתוֹת. (במדבר ה, ל): וְעָשָׂה לָהּ אֶת כָּל הַתּוֹרָה הַזֹּאת, כָּל מַה שֶּׁאָמוּר בַּפָּרָשָׁה, לְלַמֶּדְךָ שֶׁדָּבָר אֶחָד מְעַכֵּב. (במדבר ה, לא): וְנִקָּה הָאִישׁ מֵעָוֹן, מַגִּיד שֶׁהוּא בִּנְשִׂיאוּת עָוֹן עַד שֶׁלֹא תִשְׁתֶּה הָאִשָּׁה, אֲבָל לְאַחַר שֶׁתִּשְׁתֶּה וְנִקָּה הָאִישׁ מֵעָוֹן. (במדבר ה, לא): וְהָאִשָּׁה הַהִוא תִּשָֹּׂא אֶת עֲוֹנָהּ, שִׁמְעוֹן בֶּן עַזַּאי אוֹמֵר בִּטְהוֹרָה הַכָּתוּב מְדַבֵּר, הוֹאִיל וְהֵבִיאָה אֶת עַצְמָהּ לִידֵי דְבָרִים הַלָּלוּ אַף הִיא לֹא תֵצֵא מִידֵי פֻּרְעָנוּת. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30).
“Or a man who will be overcome…”; “a man,” “or a man”¹⁰⁷The verse could have stated only, “a man,” but it says “or a man.” – this is to include a priest¹⁰⁸Because the wife of a priest is forbidden to him even if she was raped, one might have thought that she is excluded from the entire sota ritual. and a eunuch¹⁰⁹Because the wife of a eunuch is incapable of conceiving, one might have thought that she is excluded from the entire sota ritual. who issue a warning.
“And stand the woman before the Lord” – this is to include a priest’s wife or a eunuch’s wife, that they drink.
“[The priest] shall perform for her this entire ritual” – everything that is stated in the portion, to teach you that omitting even one matter invalidates it all.
“The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31).
“The man will be absolved of iniquity” – this tells that he is bearing iniquity until the woman drinks, but after she drinks, “the man will be absolved of iniquity.”
“And that woman will bear her iniquity” – Shimon ben Azai says: The verse is speaking of the pure woman. Since she brought herself to these matters, she too will not emerge without consequences.

אִישׁ אִישׁ וגו' (במדבר ה, יב), אֵין בְּמַשְׁמַע אֶלָּא אִשְׁתּוֹ הַנְּשׂוּאָה לַקִּנּוּי, וּמִנַּיִן אַתְּ מַרְבֶּה אֲרוּסָתוֹ וְשׁוֹמֶרֶת יָבָם שֶׁהוּא מְקַנֵּא לָהֶן לְהַשְׁקוֹתָן כְּשֶׁיִּנָּשְׂאוּ, וּלְקַנֹּאות כָּל הַנָּשִׁים שֶׁיֵּשׁ בָּהֶן הֲוָיָה, כְּגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין כְּדֵי לְאָסְרָן אַבּוֹעֵל כַּבַּעַל, (במדבר ה, יב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם, לְפִי שֶׁנֶּאֱמַר (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ, הָאִישׁ מַשְׁקֶה וְאֵין בֵּית דִּין מַשְׁקִין, אוֹ הָאִישׁ מְקַנֵּא וְאֵין בֵּית דִּין מְקַנְאִין, (במדבר ה, יב יד): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, וְקִנֵּא, לְרַבּוֹת בֵּית דִּין שֶׁיְּקַנְאוּ. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל, עַל יְדֵי יִשְׂרָאֵל מְקַנְאִין וְאֵין מְקַנְאִין לֹא עַל יְדֵי עוֹבְדֵי כּוֹכָבִים לֹא עַל יְדֵי תּוֹשָׁבִים. אוֹ בְּנֵי יִשְׂרָאֵל, פְּרַט לַגֵּרִים, אָמַר רַב אִישׁ אִישׁ, לְרַבּוֹת אֶת הַגֵּרִים. דָּבָר אַחֵר, אִישׁ אִישׁ, לַעֲשׂוֹת אִשָּׁה כְּאִישׁ, דִּבְרֵי רַבִּי עֲקִיבָא. דָּבָר אַחֵר, אִישׁ אִישׁ, לְרַבּוֹת חֶרֶשׁ, שׁוֹטֶה, וְאֵשֶׁת שִׁעֲמוּם, וְשֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם וְהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין, שֶׁבֵּית דִּין מְקַנְאִין לָהֶם לְפָסְלָן מִכְּתֻבָּתָן, יָכוֹל אַף לְהַשְׁקוֹתָן, תַּלְמוּד לוֹמַר (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ וגו' (במדבר ה, יב): כִּי תִשְׂטֶה אִשְׁתּוֹ, בִּרְאוּיָה לְאִישָׁהּ הַכָּתוּב מְדַבֵּר, לְהוֹצִיא אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, וּכְדִבְרֵי עֲקַבְיָא בֶּן מַהֲלַלְאֵל אַף הַמְשֻׁחְרֶרֶת וְהַגִּיּוֹרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִים. אָמְרוּ לוֹ וַהֲרֵי כַּרְכְּמִית שִׁפְחָה מְשֻׁחְרֶרֶת הָיְתָה בִּירוּשָׁלַיִם וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. כַּלָּשׁוֹן הַזֶּה אָמַר לָהֶם דּוּגְמָא הִשְׁקוּהָ, וְנִדּוּהוּ וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵּית דִּין אֶת אֲרוֹנוֹ. מָה אֲנַן קָיְמִין, אִם בְּיִשְׂרָאֵל שֶׁנָּשָׂא גִּיּוֹרֶת, כְּבָר כְּתִיב (במדבר ה, יב): בְּנֵי יִשְׂרָאֵל, וְלֹא גֵרִים. אִם בְּגֵר שֶׁנָּשָׂא בַּת יִשְׂרָאֵל, כְּבָר כְּתִיב (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ, אֶלָּא כָּן אָנוּ קָיְמִין בְּגֵר שֶׁנָּשָׂא גִּיּוֹרֶת. מַה טַּעְמֵיהּ דַּעֲקַבְיָא, (במדבר ה, יב): בְּנֵי יִשְׂרָאֵל, וְלֹא גֵרִים. מַה טַּעְמַיְהוּ דְּרַבָּנָן, (במדבר ה, יב): וְאָמַרְתָּ אֲלֵהֶם, לְרַבּוֹת כָּל הָאָמוּר בַּפָּרָשָׁה, מָה אָמוּר בַּפָּרָשָׁה, (במדבר ה, יג): וְשָׁכַב אִישׁ אֹתָהּ, מִי שֶׁשְּׁכִיבָתָהּ אוֹסַרְתָּהּ עַל בַּעֲלָהּ מְקַנֵּא וּמַשְׁקֶה. (במדבר ה, יב): וּמָעֲלָה בוֹ מָעַל, מְעִילָה עַל דְּבַר עֶרְוָה אוֹ מְעִילָה עַל דְּבַר מָמוֹן, כְּשֶׁהוּא אוֹמֵר (במדבר ה, יג): וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת זֶרַע, הֲרֵי מְעִילָה עַל דְּבַר עֶרְוָה וְלֹא עַל דְּבַר מָמוֹן. וּמָעֲלָה בוֹ מָעַל, אֵין מַעַל בְּכָל מָקוֹם אֶלָּא שִׁקּוּר, וְכֵן הוּא אוֹמֵר (דברי הימים א ה, כה): וַיִּמְעֲלוּ בֵּאלֹהֵי אֲבֹתֵיהֶם וגו', (יהושע ז, ב): וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם וגו'. “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12).
“Any man…” – only his married wife is indicated for warning. From where is it derived that you include his betrothed and one with a levirate bond, that he warns them in order to cause them to drink after they are married, and to warn all the women with whom there is betrothal,¹¹⁰This refers to a marriage which the Torah forbids but which is nevertheless valid and a divorce is required before the woman can marry somebody else. e.g., a widow to a High Priest, a divorcée or a ḥalutza to a common priest, a mamzeret or a Givonite to an Israelite, an Israelite woman to a mamzer and a Givonite, in order to prohibit them to the paramour¹¹¹If the husband warns his wife not to seclude herself with a certain man and she nevertheless secludes herself with him, she is forbidden to that man even if her husband dies or divorces her. like they are to the husband? “Speak to the children of Israel, and say to them.”
Because it is stated: “The man shall bring his wife to the priest” (Numbers 5:15), the man causes to drink, but the court does not cause to drink, or perhaps, the man warns, but the court does not warn? “Speak to the children of Israel…and he warned” (Numbers 5:12, 14) – this includes the court, that it warns.
“Speak to the children of Israel” – one warns by means of an Israelite,¹¹²Only a warning given by an Israelite to his wife has halakhic significance. but not by means of an idolater, and not by means of a ger toshav;¹¹³This is a gentile who resides in the Land of Israel and who renounced idol worship and committed himself to fulfill the seven Noahide laws. or perhaps, the children of Israel to the exclusion of proselytes? Rav said: “Any man [ish ish]” – to include the proselytes.
Another matter: “Ish ish” – this is to render a woman like a man;¹¹⁴Just as a blind man does not cause his wife to drink, as it is stated: “It was hidden from the eyes of her husband” (Numbers 5:13), so, if his wife is blind, he does not cause her to drink. this is the statement of Rabbi Akiva.
Another matter: “Ish ish” – this is to include a deaf and mute man, an insane man, the wife of an idiot, one whose husband traveled overseas, or was incarcerated in prison, that the court warns on their behalf to disqualify them [their wives] from their marriage contract. Is it perhaps to cause them even to drink? The verse states: “The man shall bring his wife…” (Numbers 5:15).
“If the wife [of any man] will stray” – the verse is speaking regarding one who is fit for her husband, to the exclusion of a widow [married] to a High Priest, or a divorcée or ḥalutza to a common priest, and, in accordance with the statement of Akavya ben Mahalalel, even a liberated maidservant and a convert.¹¹⁵The husband may warn these wives, but cannot cause her to drink. The Rabbis say: They cause them to drink. They said to him: ‘But Karkemit, a liberated maidservant, was in Jerusalem, and Shemaya and Avtalyon caused her to drink.’ In this language he said to them: ‘They gave her to drink because she was like them.’¹¹⁶They were proselytes. They ostracized him, he died in his ostracism, and the court stoned his coffin.
What are we discussing? If it is an Israelite who married a proselyte woman, it is already written: “The children of Israel” – but not proselytes. If it is a proselyte who married an Israelite woman, it is already written: “The man shall bring his wife” (Numbers 5:15).¹¹⁷The man shall be like his wife, and if one is an Israelite and the other is a proselyte, she does not drink. Rather, we are discussing a proselyte who married a proselyte. What is the reason of Akavya? “The children of Israel” – but not proselytes. What is the reason of the Rabbis? “And say to them” – to include everyone who is stated in the portion. What is stated in the portion? “And a man had lain with her” (Numbers 5:13) – one whose lying with another man renders her forbidden to her husband, [the husband] warns and causes to drink.
“And commit a trespass against him” – a trespass regarding a matter of licentiousness or a trespass regarding money? When it states: “And a man had lain with her carnally” (Numbers 5:13) – it is trespass regarding a matter of licentiousness and not regarding money.
“And commit a trespass against him” – trespass [maal], everywhere, is nothing other than treachery. Likewise it says: “They trespassed [vayimalu] against the God of their fathers [and strayed after the gods of the peoples of the land]” (I Chronicles 5:25); “the children of Israel committed a trespass [vayimalu] concerning the proscribed spoils…” (Joshua 7:1).

וְשָׁכַב אִישׁ אֹתָהּ (במדבר ה, יג), לְהוֹצִיא אֶת הַקָּטָן שֶׁאֵינוֹ אִישׁ. אֹתָהּ, וְלֹא אֲחוֹתָהּ. לוֹמַר שֶׁשְּׁכִיבָתָהּ מִזְּנוּתָהּ אוֹסַרְתָּהּ עַל בַּעְלָהּ, אֲבָל אִם שָׁכַב בַּעְלָהּ עִם אֲחוֹתָהּ, אֵינָהּ אֲסוּרָה הִיא עַל בַּעְלָהּ, שֶׁאֵינָהּ נֶאֱסֶרֶת עַל בַּעְלָהּ בִּשְׁכִיבַת אֲחוֹתָהּ, שֶׁהָיָה בַּדִּין שֶׁתֵּאָסֵר, שֶׁאִם בְּמָקוֹם שֶׁבָּא עַל אִסּוּר קַל, זֶה הַבָּא עַל אֵשֶׁת אִישׁ שֶׁהוּא אִסּוּר קַל, שֶׁאֵין הָאוֹסְרָהּ אוֹסְרָהּ כָּל יָמָיו, לְפִי שֶׁהִיא נִתֶּרֶת בְּגֵט, נֶאֱסַר הָאוֹסֵר, זֶה הַבַּעַל, שֶׁנֶּאֶסְרָה לוֹ אִשְׁתּוֹ אַחַר שֶׁזָּנְתָה. מָקוֹם שֶׁבָּא עַל אִסּוּר חָמוּר, כְּגוֹן הַבָּא עַל אֲחוֹת אִשְׁתּוֹ וְעַל חֲמוֹתוֹ שֶׁהוּא אִסּוּר חָמוּר, שֶׁהָאוֹסְרָהּ אוֹסְרָהּ כָּל יְמֵי הָאִסּוּר, זוֹ אִשְׁתּוֹ שֶׁהִיא אוֹסֶרֶת עַל בַּעְלָהּ אִמָּהּ וַאֲחוֹתָהּ, אֵינוֹ דִין שֶׁנֶּאֱסַר הָאוֹסֵר, זוֹ אִשְׁתּוֹ, שֶׁתְּהֵא רְאוּיָה שֶׁתֵּאָסֵר בִּשְׁכִיבַת אֲחוֹתָהּ וְאִמָּהּ. תַּלְמוּד לוֹמַר: אוֹתָהּ, אוֹתָהּ, שְׁכִיבָתָהּ אוֹסַרְתָּהּ וְאֵין שְׁכִיבַת אֲחוֹתָהּ וַחֲמוֹתוֹ אוֹסַרְתָּהּ. (במדבר ה, יג): וְנֶעְלַם מֵעֵינֵי אִישָׁהּ, לְהוֹצִיא אֶת הַסּוּמָא. (במדבר ה, יג): וְנִסְתְּרָה וְהִיא נִטְמָאָה, אֵין עֵדִים לַטֻּמְאָה אֲבָל יֵשׁ עֵדִים לַסְּתִירָה, אוֹ אֵין עֵדִים לֹא לַטֻּמְאָה וְלֹא לַסְּתִירָה, אִם אָמַרְתִּי כֵּן אַף הִיא מֻתֶּרֶת לְבַעְלָהּ, הָא אֵין עָלֶיךָ לוֹמַר כַּלָּשׁוֹן הָאַחֲרוֹן אֶלָּא כַּלָּשׁוֹן הָרִאשׁוֹן, אֵין עֵדִים לַטֻּמְאָה אֲבָל יֵשׁ עֵדִים לַסְּתִירָה. (במדבר ה, יג): וְעֵד אֵין בָּהּ, בִּשְׁנֵי עֵדִים הַכָּתוּב מְדַבֵּר, אַתָּה אוֹמֵר בִּשְׁנֵי עֵדִים הַכָּתוּב מְדַבֵּר אוֹ אֵינוֹ מְדַבֵּר אֶלָּא בְּעֵד אֶחָד, תַּלְמוּד לוֹמַר (דברים יט, טו): לֹא יָקוּם עֵד אֶחָד בְּאִישׁ וגו', שֶׁאֵין תַּלְמוּד לוֹמַר אֶחָד, אֶלָּא בָּנָה אָב כָּל מָקוֹם שֶׁנֶּאֱמַר עֵד, הֲרֵי הוּא בִּכְלַל שְׁנַיִם, עַד שֶׁיִּפְרֹט לְךָ הַכָּתוּב אֶחָד. (במדבר ה, יג): וְהִוא לֹא נִתְפָּשָׂה, לְהוֹצִיא אֶת הָאֲנוּסָה שֶׁמֻּתֶּרֶת לְבַעְלָהּ, אוֹ יָכוֹל בֵּין יִשְׂרָאֵל בֵּין בַּכְּהֻנָּה, אָמַרְתָּ מָה אִם שְׁרָצִים קַלִּים שֶׁהִיא טֻמְאָה קַלָּה עָשׂוּ בָהּ אוֹנֶס כְּרָצוֹן בַּכְּהֻנָּה, סוֹטָה חֲמוּרָה דִּין הוּא שֶׁעוֹשֶׂה אוֹנֶס כְּרָצוֹן בַּכְּהֻנָּה. “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13).
“And a man had lain with her” – to the exclusion of a minor, who is not a man. “With her” – but not with her sister, saying that her lying in her harlotry renders her forbidden to her husband, but if her husband had lain with her sister, she is not forbidden to her husband, as she is not rendered forbidden to her husband by him lying with her sister, although logically, she should have been rendered forbidden. If in a place where he consorted with one forbidden due to a more minor prohibition, this being a married woman, who is forbidden due to a more minor prohibition, as the one who renders her forbidden does not render her forbidden for all his days, as she is rendered permitted by means of a bill of divorce, the one who rendered her forbidden is prohibited,¹¹⁸The husband rendered his wife forbidden to everybody when he married her. If she commits adultery, she is prohibited to the husband, and he is prohibited to her. as his wife is forbidden to him after she committed an act of harlotry;¹¹⁹Namely, a married woman is forbidden to everybody because of her relationship to her husband. That prohibition can come to an end by means of a bill of divorce even though the husband is alive. Nevertheless, if she consorted with another man she is forbidden to her husband, who caused her to be forbidden to everybody when he married her. in a place where he consorted with one forbidden due to a major prohibition, e.g., one who consorted with his wife’s sister or his mother-in-law, who are forbidden due to a major prohibition, as the one who renders her forbidden renders her forbidden for the entire duration of the prohibition, this being his wife, who renders her mother and her sister forbidden to her husband, is it not logical that the one who rendered them forbidden, this being his wife, would be prohibited, that she should be rendered forbidden by his lying with her mother or her daughter?¹²⁰Namely, a man and his wife's sister are forbidden to each other because of his relationship to his wife, as are a man and his wife’s mother for the same reason, and these prohibitions remain even if he divorces his wife. Therefore we might have thought that if the husband consorted with his wife's sister or mother, he becomes forbidden to his wife, who causes her mother and sister to be forbidden to him. The verse states: “With her” – lying with her renders her forbidden, but lying with her sister or his mother-in-law does not render her forbidden.
“And it was hidden from the eyes of her husband” – to the exclusion of a blind man.
“And she was secluded and she was defiled, [and there is no witness against her]” – is it that there are no witnesses to the defilement, but there are witnesses to the seclusion, or there are no witnesses to either the defilement or the seclusion? If I say so, she would be permitted to her husband. Consequently, you cannot say in accordance with the latter formulation, but rather according to the former formulation: There are no witnesses to the defilement, but there are witnesses to the seclusion.
“And there is no witness against her” – the verse is speaking of two witnesses. Do you say that the verse is speaking of two witnesses, or, perhaps, it is speaking only of one witness? The verse states: “One witness [ed eḥad] shall not stand against a man…” (Deuteronomy 19:15). The verse need not have stated “one [eḥad].”¹²¹Since the word ed is in the singular. Rather, it is a paradigm: Every place that ed is stated, it is referring to two, unless the verse specifies one [eḥad].
“And she was not coerced” – to the exclusion of a woman who was raped, who is permitted to her husband; is it perhaps both to an Israelite and a priest? If you say regarding creeping creatures,¹²²Impurity engendered by dead creatures. which are minor, [that] they rendered circumstances beyond one’s control like volition regarding the priesthood,¹²³Regardless of the circumstances of the contact between the dead creature and the priest, he is impure, and he may not partake of teruma and may not enter the Temple. [in] the major case of sota it is only logical that it renders circumstances beyond one’s control like volition regarding the priesthood.¹²⁴The term used in the verse to describe defilement is nitma’a, which literally means "became impure."

וְעָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ (במדבר ה, יד), שֶׁלֹא יְקַנֵּא לָהּ לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ אֶלָּא מִתּוֹךְ דָּבָר שֶׁל אֵימָה. תַּנְיָא (גמרא סוטה ב-ב): הַמְקַנֵּא לְאִשְׁתּוֹ רַבִּי אֱלִיעֶזֶר אוֹמֵר מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר מְקַנֵּא עַל פִּי שְׁנַיִם וּמַשְׁקֶה עַל פִּי שְׁנַיִם, מַה טַּעְמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ (דברים כד, א): כִּי מָצָא בָהּ עֶרְוַת דָּבָר, עֶרְוָה, זוֹ הַסְּתִירָה. דָּבָר, זֶה הַקִּנּוּי. כִּי מָצָא, אֵין מְצִיאָה בְּכָל מָקוֹם אֶלָּא בְּעֵדִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר עֶרְוָה שֶׁהִיא בָּאָה מִכֹּחַ דְּבָרוֹ. כֵּיצַד הוּא מְקַנֵּא לָהּ, אוֹמֵר לָהּ בִּפְנֵי שְׁנַיִם אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָה וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה כְּדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה, וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אַל תְּדַבְּרִי לָשׁוֹן נָקִי הוּא מַתְנִיתָא, שֶׁאֵינוֹ אוֹמֵר אֶלָּא עַל הַטֻּמְאָה. וְקִנֵּא אֶת אִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר חוֹבָה, רַבִּי יְהוֹשֻׁעַ אוֹמֵר רְשׁוּת. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי קוֹמֵי רַבִּי יוֹסֵי אַתְיָא דְּרַבִּי אֱלִיעֶזֶר כְּבֵית שַׁמַּאי וְרַבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל, דְּרַבִּי אֱלִיעֶזֶר כְּבֵית שַׁמַּאי, דְּבֵית שַׁמַּאי אוֹמְרִים לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ עֶרְוַת דָּבָר, מָצָא בָהּ דְּבָרִים כְּעוּרִים, לְגָרְשָׁהּ אֵינוֹ יָכוֹל שֶׁלֹא מָצָא בָהּ עֶרְוָה, לְקַיְּמָהּ אֵינוֹ יָכוֹל שֶׁמָּצָא בָהּ דְּבָרִים כְּעוּרִים, לְפוּם כֵּן הוּא אוֹמֵר חוֹבָה. וְרַבִּי יְהוֹשֻׁעַ כְּבֵית הִלֵּל, דְּבֵית הִלֵּל אוֹמְרִים אַף אִם הִקְדִּיחָה תַּבְשִׁילוֹ, לְפוּם כֵּן אוֹמֵר רְשׁוּת, רָצָה לְקַנאוֹת יְקַנֵּא לְגָרֵשׁ יְגָרֵשׁ. (במדבר ה, יד): וְהִוא נִטְמָאָה אוֹ עָבַר עָלָיו וגו', הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר מַה תַּלְמוּד לוֹמַר: וְהִוא נִטְמָאָה, וְהִיא לֹא נִטְמָאָה, אִם הִיא טְמֵאָה לָמָה שׁוֹתָה, וְאִם טְהוֹרָה הִיא לָמָּה הוּא מַשְׁקֶה, אֶלָּא בָּא הַכָּתוּב לְלַמֶּדְךָ שֶׁלְּעוֹלָם אֵין מַשְׁקִין אֶלָּא עַל הַסָּפֵק. וּמִכָּאן אַתָּה דָן לַשֶּׁרֶץ, מַה סּוֹטָה שֶׁלֹא עָשָׂה בָהּ אֹנֶס כַּרָצוֹן וְשׁוֹגֵג כַּמֵּזִיד דִּין הוּא שֶׁנַּעֲשֶׂה בוֹ סָפֵק כַּוַּדַּאי, אַף שֶׁרֶץ כֵּן. וּמַה סּוֹטָה רְשׁוּת הַיָחִיד, אַף שֶׁרֶץ רְשׁוּת הַיָּחִיד. וּמַה סּוֹטָה דָּבָר שֶׁיֵּשׁ בּוֹ דַּעַת לִשָּׁאֵל, אַף שֶׁרֶץ יֵשׁ בּוֹ דַּעַת לִשָּׁאֵל. מִכָּאן אָמְרוּ דָּבָר שֶׁיֵּשׁ לוֹ דַּעַת לִשָּׁאֵל, סָפֵק רְשׁוּת הַיָּחִיד, טָמֵא. סָפֵק רְשׁוּת הָרַבִּים, טָהוֹר. אֶת שֶׁאֵין לוֹ דַּעַת לִשָּׁאֵל, בֵּין בִּרְשׁוּת הַיָּחִיד בֵּין בִּרְשׁוּת הָרַבִּים, סְפֵקוֹ טָהוֹר. “And a spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14).
“And a spirit of jealousy overcame him and he warned his wife” – he should warn her not with levity, nor in conversation, nor with frivolity, but with an attitude of gravity.
It is taught: One who warns his wife, Rabbi Eliezer says: He warns her in the presence of two, and causes her to drink on the basis of one witness or on the basis of his own statement. Rabbi Yehoshua says: He warns in front of two and causes to drink on the basis of two.¹²⁵Sota 2a. What is the source for Rabbi Yehoshua? “Because he found in her a licentious [ervat] matter [davar]” (Deuteronomy 24:1); “erva” – this is the seclusion; “davar” – this is the warning; “because he found” – finding everywhere is only with witnesses. Rabbi Eliezer says: Erva that comes on the basis of his word [devaro].¹²⁶This is Rabbi Eliezer’s explanation of the phrase “ervat davar.”
How does he warn her? He says to her before two: Do not speak with such and such man, and she spoke to him, she is still permitted to her house¹²⁷Her husband. and permitted to partake of teruma.¹²⁸If her husband is a priest. If she entered with him into a secluded structure and remained there for enough time to be defiled, she is forbidden to her house and prohibited to partake of teruma. If he¹²⁹Her husband dies before the sota protocol is completed. dies, she performs ḥalitza and is not taken in a levirate marriage. [The phrase:] Do not speak, is a euphemism used by the baraita, as he speaks only regarding defilement.
“And he warned his wife” – Rabbi Eliezer says: It is obligatory, Rabbi Yehoshua says: It is optional. Rabbi Elazar ben Rabbi Yosei said before Rabbi Yosei: The statement of Rabbi Eliezer is according to Beit Shammai and Rabbi Yehoshua is according to Beit Hillel. The statement of Rabbi Eliezer is according to Beit Shammai, as Beit Shammai say: A man may divorce his wife only if he found in her a licentious matter. If he found in her unseemly matters, he is unable to divorce her, because he did not find licentiousness in her; he is unable to sustain her because he found unseemly matters in her. According to this, he says it is an obligation.¹³⁰Only by warning her does he determine how to proceed; if she enters into seclusion, he will cause her to drink. If not, he will sustain her as his wife. Rabbi Yehoshua is according to Beit Hillel, as Beit Hillel say: Even if she burned his cooked dish. According to this, he says it is optional. If he wishes to warn, let him warn; to divorce, let him divorce.
“And she was defiled, or [a spirit of jealousy] overcame him” – Rabbi Yishmael would say: Why does the verse state: “And she was defiled…and she was not defiled”? If she was defiled, why is she drinking? If she is pure, why is he causing her to drink? It is, rather, to teach you that one causes her to drink only due to uncertainty. From here, you make an inference to the creeping animal; if in the case of sota, where the verse did not, in her regard, equate circumstances beyond her control to an act of will, and unwitting to intentional, but the law is that uncertain is equated to certain,¹³¹Even though the defilement is uncertain, if she enters into seclusion she is definitively forbidden to her husband. the same is true regarding the creeping animal.¹³²Even in a case of uncertainty we rule that the person is considered impure. And just as sota is in the private domain, so too the creeping animal is in the private domain. Just as the sota has the intelligence to be consulted, so too the creeping animal is in a case where there is intelligence to be consulted.¹³³Namely, the question is whether a person who can be consulted touched the creeping animal and became impure. From here they said: An item where there is intelligence to be consulted,¹³⁴If the question arises regarding a human being, who can be consulted, he is considered impure, but if the question arises regarding an object, which cannot be consulted, it is considered pure. if there is uncertainty in the private domain, it is impure. If there is uncertainty in the public domain, it is pure. In a case where there is no intelligence to be consulted, in both the private domain and in the public domain, in a case of uncertainty it is pure.

וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ (במדבר ה, טו), הָאִישׁ מַשְׁקֶה וְאֵין בֵּית דִּין מַשְׁקִין. וְהֵבִיא הָאִישׁ וגו' מִן הַתּוֹרָה הָאִישׁ מֵבִיא אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן, אֲבָל אָמְרוּ כֵּיצַד הוּא עוֹשֶׂה לָהּ, מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ מָקוֹם וּמוֹסְרִין לוֹ שְׁנֵי תַּלְמִידִים שֶׁמָּא יָבוֹא עָלֶיהָ בַּדֶּרֶךְ. רַבִּי יְהוּדָה אוֹמֵר בַּעְלָהּ נֶאֱמָן עָלֶיהָ מִקַּל וָחֹמֶר, מָה אִם הַנִּדָּה שֶׁחַיָּבִין עָלֶיהָ כָּרֵת הֲרֵי הוּא נֶאֱמָן עָלֶיהָ, זוֹ שֶׁאֵין חַיָּבִין עָלֶיהָ כָּרֵת אֵינוֹ דִּין שֶׁיִּהְיֶה נֶאֱמָן עָלֶיהָ. אָמְרוּ לוֹ לֹא, אִם אָמַרְתָּ בַּנִּדָּה, שֶׁיֵּשׁ לָהּ הֶתֵּר אַחַר אִסּוּרָהּ, תֹּאמַר בָּזוֹ שֶׁאֵין לָהּ הֶתֵּר אַחַר אִסּוּרָהּ, וְאוֹמֵר (משלי ט, יז): מַיִם גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם, כָּל שֶׁכֵּן הוֹאִיל וְאֵין חַיָּבִין עַל בִּיאָתָהּ כָּרֵת לֹא יְהֵא בַּעְלָהּ נֶאֱמָן עָלֶיהָ, נֶחְשְׁדוּ יִשְׂרָאֵל עַל הַסּוֹטוֹת וְלֹא נֶחְשְׁדוּ עַל הַנִּדּוֹת. אָמַר לָהֶם רַבִּי יְהוּדָה גְּזֵרַת הַכָּתוּב הוּא: וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן, אָמְרוּ לוֹ וּבִלְבָד בְּעֵדִים. רַבִּי חִיָּא בַּר רַב יוֹסֵף שְׁלַח בָּתַר אִתְּתָא תְּלָתָא תַּלְמִידִין, אָמַר שֶׁאִם יִפְנֶה אֶחָד מֵהֶם לְצָרְכּוֹ, תִּתְיַחֵד עִם הַשְּׁנַיִם. וְהָא תָּנֵי מוֹסְרִין לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים וכו', אָמַר רַבִּי אָבִין וּבַעְלָהּ הֲרֵי שְׁלשָׁה. אַף הוּא שָׂכַר לָהּ בַּיִת וְהָיָה מַעֲלֶה לָהּ מְזוֹנוֹת וְלֹא הָיָה מִתְיַחֵד עִמָּהּ אֶלָּא בִּפְנֵי בָּנֶיהָ, וְקָרָא עַל עַצְמוֹ הַפָּסוּק הַזֶּה (ירמיה מה, ג): יָגַעְתִּי בְּאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי. (במדבר ה, טו): וְהֵבִיא אֶת קָרְבָּנָהּ עָלֶיהָ, חֲכָמִים אוֹמְרִים קָרְבָּן שֶׁמַּכְשִׁירָהּ לוֹ, כְּגוֹן זָבָה וְיוֹלֶדֶת, הֲרֵי זֶה מֵבִיא מִשֶּׁלּוֹ וְאֵין מְנַכֶּה מִכְּתֻבָּתָהּ, וְקָרְבָּן שֶׁאֵין מַכְשִׁירָהּ לוֹ, כְּגוֹן שֶׁקִּפְּחָה נְזִירוּת בְּרֹאשָׁהּ אוֹ שֶׁחִלְּלָה אֶת הַשַּׁבָּת, הֲרֵי זֶה מֵבִיא מִשֶּׁלּוֹ וּמְנַכֶּה מִכְּתֻבָּתָהּ. (במדבר ה, טו): עֲשִׂירִת הָאֵיפָה, אֶחָד מֵעֲשָׂרָה בָּאֵיפָה, (במדבר ה, טו): קֶמַח, וְלֹא סוֹלֶת, (במדבר ה, טו): שְׂעֹרִים, וְלֹא חִטִּים. אָמַר רַבָּן גַּמְלִיאֵל הַנִּיחוּ סוֹפְרִים לִי וְאוֹמַר כְּמִין חֹמֶר, אֲבָל נִרְאֶה הוּא כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְּהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. (במדבר ה, טו): לֹא יִצֹק עָלָיו שֶׁמֶן, אֲבָל צָק הוּא עַל שְׁיָרֶיהָ. (במדבר ה, טו): וְלֹא יִתֵּן עָלָיו לְבֹנָה, מַגִּיד שֶׁהוּא בִּשְׁתֵּי אַזְהָרוֹת אִם נָתַן עָלֶיהָ שֶׁמֶן וּלְבֹנָה, מִפְנֵי מָה, טַעֲמוֹ שֶׁל דָּבָר מַגִּיד (במדבר ה, טו): כִּי מִנְחַת קְנָאֹת הוּא. מִנְחַת זִכָּרוֹן (במדבר ה, טו), שׁוֹמֵעַ אֲנִי זְכוּת וְחוֹבָה, תַּלְמוּד לוֹמַר (במדבר ה, טו): מַזְכֶּרֶת עָוֹן, כָּל הַזִּכְרוֹנוֹת שֶׁבַּתּוֹרָה לְטוֹבָה, וְזוֹ לְפֻרְעָנוּת, דִבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר אַף זוֹ לְטוֹבָה, שֶׁנֶּאֱמַר (במדבר ה, כח): וְאִם לֹא נִטְמְאָה הָאִשָּׁה וגו', אֵין לִי אֶלָּא מַזְכֶּרֶת עָוֹן, מַזְכֶּרֶת זְכוּת מִנַּיִן, תַּלְמוּד לוֹמַר: מִנְחַת זִכָּרוֹן מִכָּל מָקוֹם. רַבִּי יִשְׁמָעֵאל אוֹמֵר מִנְחַת זִכָּרוֹן כְּלָל, מַזְכֶּרֶת עָוֹן פְּרָט, כְּלָל וּפְרָט אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט. אִם אוֹמֵר אַתְּ כֵּן לֹא נִמְצֵאת מִדַּת הַדִּין מְקֻפַּחַת, שֶׁהָיָה לְבַעַל הַדִּין לַחֲלֹק וְכִי אֵיזוֹ מִדָּה מְרֻבָּה מִדַּת הַטּוֹב אוֹ מִדַּת פֻּרְעָנוּת, הֱוֵי אוֹמֵר מִדַּת הַטּוֹב. אִם מִדַּת הַפֻּרְעָנוּת הַמֻּעֶטֶת הֲרֵי הִיא מַזְכֶּרֶת עָוֹן, מִדָּה טוֹבָה מְרֻבָּה דִּין הוּא שֶׁתְּהֵא מַזְכֶּרֶת זְכוּת. זוֹ מִדָּה בַּתּוֹרָה כָּל כְּלָל וּפְרָט שֶׁדֶּרֶךְ הַדִּין לוֹקָה בּוֹ, יִתְקַיְּמוּ זֶה וָזֶה וְאַל תִּלְקֶה דֶּרֶךְ הַדִּין, כֵּיצַד יִתְקַיְּמוּ זֶה וְזֶה וְאַל תִּלְקֶה דֶּרֶךְ הַדִּין, שֶׁאִם הָיְתָה טְמֵאָה, פֻּרְעָנוּת פּוֹקַדְתָּהּ מִיָּד, וְאִם יֵשׁ לָהּ זְּכוּת תּוֹלָה לָהּ שְׁלשָׁה חֳדָשִׁים כְּדֵי הַכָּרַת הָעֻבָּר, דִּבְרֵי אַבָּא יוֹסֵף בֶּן חָנָן. אֶלְעָזָר בֶּן יִצְחָק אִישׁ כְּפַר דָּרוֹם אָמַר תִּשְׁעָה חֳדָשִׁים. (במדבר ה, כח): וְנִקְתָה וְנִזְרְעָה, מַה זֶּרַע בֶּן תִּשְׁעָה חֳדָשִׁים אַף זְכוּת תִּשְׁעָה חֳדָשִׁים. רַבִּי יִשְׁמָעֵאל אוֹמֵר שְׁנֵים עָשָׂר חֹדֶשׁ, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (דניאל ד, כד כו): לָהֵן מַלְכָּא מִלְכִּי וגו' כֹּלָא מְטָא וגו' לִקְצָת יַרְחִין תְּרֵי עֲשַׂר וגו'. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין זְכוּת תּוֹלָה לָהּ בַּמַּיִם הַמָּרִים, אִם אַתָּה אוֹמֵר שֶׁהַזְּכוּת תּוֹלָה בַּמַּיִם הַמָּרִים מַדְחֶה אַתָּה הַמַּיִם בִּפְנֵי כָּל הַנָּשִׁים הַשּׁוֹתוֹת וּמוֹצִיא אַתָּה שֵׁם רָע עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, וְיֹאמְרוּ טְמֵאוֹת הָיוּ אֶלָּא שֶׁתָּלָה לָהֶם זְכוּת. רַבִּי אוֹמֵר אֲנִי אַכְרִיעַ, אִם הָיְתָה טְהוֹרָה סוֹפָהּ לָמוּת כְּדֶרֶךְ בְּנֵי אָדָם, וְאִם טְמֵאָה, סוֹפָהּ לָמוּת (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְכִי מִי יוֹדִיעַ לְכָל הָעוֹמְדִים שֶׁסּוֹף זוֹ לָמוּת וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ, אֶלָּא כֵּיוָן שֶׁהָיְתָה שׁוֹתָה פָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וּכְמוֹ שַׁרְבִיטִין הָיוּ מוֹרִיקִין בָּהּ, וְהֵם אוֹמְרִים מַהֲרוּ וְהוֹצִיאוּהָ שֶׁלֹא תְטַמֵּא אֶת הָעֲזָרָה. “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15).
“The man shall bring his wife” – the man causes her to drink, but the court does not cause her to drink.
“The man shall bring…” – by Torah law, the man brings his wife to the priest. However, they said: How does he act in her regard? He takes her to the court in that area, and they provide him with two scholars so that he will not consort with her on the way. Rabbi Yehuda says: Her husband is trusted in her regard on the basis of an a fortiori inference: If the menstruant, for whom one incurs liability for karet, he is trusted in her regard, this one for whom one does not incur liability for karet, all the more so that he would be trusted in her regard. They said to him: No. If you said it regarding the menstruant, who is permitted after her prohibited state, would you say it regarding this one, who is not permitted after her prohibited state? And it says: “Stolen waters are sweet, and clandestine bread is pleasing” (Proverbs 9:17). All the more so, since one does not incur liability for karet for consorting with her, her husband would not be trusted in her regard. Israel are suspect regarding sotot, but are not suspect regarding menstruants. Rabbi Yehuda said to them: It is a Torah edict: “The man shall bring his wife to the priest.” They said to him: Provided it is with witnesses.
Rabbi Ḥiyya bar Rav Yosef sent three scholars after the woman. He said: If one of them would turn away for his own purposes, she will remain alone with the two. But is it not taught: They provide him with two Torah scholars…? Rabbi Avin said: And with her husband there are three. He too rented a house for her and would provide her with sustenance, and would only be alone with her before her children. He read this verse in his regard: “I have grown weary in my sighing, and I have not found rest” (Jeremiah 45:3).
“And he shall bring her offering on her behalf”; the Rabbis say: An offering that qualifies her for him, e.g., a zava or a birthing mother,¹³⁵A zava and birthing mother are forbidden to the husband for a certain amount of time. he brings the offering from his own and does not deduct it from her marriage contract. But an offering that does not qualify her for him, e.g., if she cut the naziriteship on her head¹³⁶This refers to the sacrifices that a nazirite brings upon completion of the period of naziriteship. or desecrated Shabbat, he brings the offering from his own and deducts it from her marriage contract.
“One-tenth of an ephah” – that is one of ten of an ephah; “flour” – but not fine flour; “barley” – but not wheat. Rabban Gamliel said: Scribes, allow me, and I will explain it as a type of decorative clasp:¹³⁷This means that he will provide an elegant explanation, with all the details accounted for. It appears, just as her actions are the actions of an animal, so her offering is the food of an animal. “He shall not pour oil upon it” – but he may pour it on its remnants.¹³⁸What is not burned on the altar is eaten by the priests. “And he shall not place frankincense upon it” – this tells that one who placed oil and frankincense upon it violates two prohibitions. What is the reason? It tells the reason for the matter: “For it is a meal offering of jealousy.”
“A meal offering of remembrance” – I hear from this merit and guilt. The verse states: “A reminder of iniquity” – all the remembrances in the Torah are favorable, but this one is for punishment; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This too is favorable. As it is stated: “And if the woman was not defiled, [and she is pure, she will be absolved and will conceive offspring]” (Numbers 5:28). I have derived only “a remembrance of iniquity”; a favorable remembrance, from where is it derived? The verse states: “A meal offering of remembrance” – in every sense. Rabbi Yishmael says: “A meal offering of remembrance” is a generalization. “A reminder of iniquity” is a detail. A generalization followed by a detail, the generalization refers only to what is in the detail. If you say so, will the attribute of justice not be distorted? For the litigant could dispute it: Which attribute is greater, the attribute of favor or the attribute of punishment? You must say: It is the attribute of favor. If for the lesser attribute of punishment it serves as a reminder of iniquity, for the greater attribute of favor, it is only logical that it would serve as a reminder of favor. This is a Torah principle: Any generalization and detail through which the path of logic is distorted, let this and that coexist and let not the path of logic be distorted. How can this and that coexist and the path of logic not be distorted? If she was defiled, the punishment affects her immediately. If she has merit in her favor, her merit will defer it for three months, the point at which the fetus is noticeable; this is the statement of Abba Yosef ben Ḥanan. Elazar ben Yitzḥak of Kefar Darom said: Nine months. “She will be absolved and will conceive" (Numbers 5:28) – just like the seed [pregnancy] is nine months, merit defers for nine months. Rabbi Yishmael said: Twelve months. Even though there is no proof of the matter, there is an allusion to the matter: “Therefore, king, [let my counsel be acceptable to you, and redeem your sins with charity and your iniquities with favor to the poor; then there will be an extension of your tranquility]. All this came [upon King Nebuchadnezzar] at the end of twelve months…” (Daniel 4:24–26).
Rabbi Shimon ben Yoḥai says: Merit does not cause it to be deferred for her as far as the bitter water is concerned. Were you to say that merit causes it to be deferred as far as the bitter water is concerned, you undermine the water for all the women who drink, and you besmirch all the pure women who drank, as [people] will say that [the women] were defiled, but their merit caused it to be deferred. Rabbi [Yehuda HaNasi] said: I will reconcile: If she was pure, she will ultimately die in a way typical of people. If she was defiled, she will ultimately die through “her belly will distend, and her thigh will fall” (Numbers 5:27). Rabbi Shimon ben Yoḥai said: Who will inform all the bystanders that this one will ultimately die through “her belly will distend, and her thigh will fall”? Rather, when she would drink her face would turn sallow, her eyes would bulge, and her tendons like twigs would turn sallow, and they would say, hurry and take her out so she will not impurify the Temple Courtyard.

וְהִקְרִיב אֹתָהּ הַכֹּהֵן (במדבר ה, טז), מִכָּאן אָמְרוּ אֵין מַשְׁקִין שְׁתֵּי סוֹטוֹת כְּאֶחָת. (במדבר ה, טז): וְהֶעֱמִדָהּ לִפְנֵי ה', יְפַנֶּה עָלֶיהָ הָעֲזָרָה. (במדבר ה, יז): וְלָקַח הַכֹּהֵן מַיִם קְדשִׁים, מְקֻדָּשִׁים מִן הַכִּיּוֹר. (במדבר ה, יז): בִּכְלִי חֶרֶשׂ, וְלֹא בִשְׁאָר כֵּלִים, וְלֹא בְּשֶׁבֶר שֶׁל חֶרֶשׂ. (במדבר ה, יז): וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן, וְלֹא זָר. (במדבר ה, יז): וְנָתַן אֶל הַמַּיִם, עָפָר עַל פְּנֵי הַמַּיִם. מִכָּאן אָמְרוּ הָיָה מֵבִיא פִּיָלֵי שֶׁל חֶרֶס וְנוֹתֵן לְתוֹכוֹ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. רַבִּי יְהוּדָה אוֹמֵר רְבִיעִית, כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב כָּךְ מְמַעֵט בַּמַּיִם, נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה וְטַבְלָה שֶׁל שַׁיִשׁ וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ, מַגְבִּיהָהּ וְנוֹטֵל עָפָר מִן תַּחְתֶּיהָ וְנוֹתֵן, כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר: וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמַּיִם. תָּנֵי בְּקַרְקַע הַמִּשְׁכָּן, אִיסֵי בֶּן יְהוּדָה אוֹמֵר לְהָבִיא קַרְקַע בֵּית עוֹלָמִים. “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16).
“The priest shall bring her near” – from here they said: One does not give two sotot to drink simultaneously. “And have her stand before the Lord” – he shall evacuate the Courtyard on her account.¹³⁹This is so there will be nothing interposing between her and the Sanctuary.
“The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17).
“The priest shall take sacred water” – sanctified from the basin; “in an earthenware vessel” – but not in other vessels, and not in an earthenware shard. “And from the dirt that is on the floor of the Tabernacle the priest shall take” – but not a non-priest. “And he shall place it into the water” – dirt on the surface of the water. From here they said: He would bring an earthenware goblet and place in it half a log of water from the basin. Rabbi Yehuda says: A quarter-log; just as he minimizes the script,¹⁴⁰Rabbi Yehuda’s opinion calls for less to be written on the scroll of the sota. so he minimizes the water. He would enter the Sanctuary and turn to his right. There was a place there, one cubit by one cubit, with a marble tablet with a ring affixed to it. He would lift it and take dirt from beneath it, and he would place it so it could be seen on the water’s surface, as it is stated: “And from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water.” It is taught: “On the floor of the Tabernacle”¹⁴¹Instead of simply saying: “In the Tabernacle.” – to include the floor of the eternal Temple.

וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה (במדבר ה, יח): בַּתְּחִלָּה קְרָאָהּ הַכָּתוּב אִשְׁתּוֹ, שֶׁנֶּאֱמַר (במדבר ה, יב): אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ. לָמָּה, חָס אֱלֹהִים עַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל, אוֹמֵר הָאֱלֹהִים אַף עַל פִּי שֶׁקִּנֵּא לָהּ, עַד עַכְשָׁיו בִּרְשׁוּתוֹ הִיא, שֶׁמָּא תַּחְזֹר בָּהּ. וְאִם לֹא חָזְרָה בָהּ, הֲרֵי הִיא יוֹצֵאת מֵרְשׁוּתוֹ, (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה, (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, (במדבר ה, כד): וְהִשְׁקָה אֶת הָאִשָּׁה, וְכֵן כֻּלָּם. וְאִם שָׁתְתָה וְנִמְצֵאת טְהוֹרָה וְנִקְתָה, מִתְנַקָּה וְחוֹזֶרֶת לְבַעְלָהּ. (במדבר ה, כט): אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, הָאֱלֹהִים חָס עַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל, לָמָּה (ישעיה מו, ג): הָעֲמֻסִים מִנִּי בֶטֶן, וּמָה אִם בִּשְׁעַת הַקַּלְקָלָה חָס עַל כְּבוֹדָן וְשָׁקַד לְטוֹבָתָן, כְּשֶׁיַּעֲשׂוּ רְצוֹנוֹ עַל אַחַת כַּמָּה וְכַמָּה. (במדבר ה, יח): לִפְנֵי ה' וגו', כָּתוּב (שמואל א ב, כה): אִם יֶחֱטָא אִישׁ לְאִישׁ וּפִלְלוֹ אֱלֹהִים וְאִם לַה' יֶחֱטָא אִישׁ מִי יִתְפַּלֶּל לוֹ, רַבִּי חִיָּא בַּר אַבָּא פָּתַר קְרָיָה בַּבּוֹעֵל אֲהָן זָיֵן וּמְפַרְנֵס וְאַתְּ אָתֵי לָךְ עַל עָתִיד. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַר קְרָיָה בְּאִשָּׁה אֲהָן זָיֵן וּמְפַרְנֵס וְאַתְּ תָּלְיָה עֵינִין עַל חֳרָן. (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, וּמְבַזִּין עַל הַסָּפֵק, אָמַר רַבִּי שִׂמְלָאי כָּל מָקוֹם שֶׁאַתְּ מוֹצֵא זְנוּת אַתְּ מוֹצֵא אַנְדְּרוֹלוֹמוֹסְיָא בָּעוֹלָם. (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן, שֶׁאִם הָיְתָה חִגֶּרֶת אֵינָהּ שׁוֹתָה. תָּנֵי הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם וּמְאַיְמִין עָלֶיהָ כְּדֶרֶךְ שֶׁמְאַיְמִין עַל עֵדֵי נְפָשׁוֹת, אוֹמְרִין לָהּ בִּתִּי הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים רָעִים עוֹשִׂים. עֲשִׂי לְמַעַן שְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה שֶׁלֹא יִמָּחֶה עַל הַמַּיִם, וְאוֹמֵר לְפָנֶיהָ דְּבָרִים שֶׁאֵין כְּדַאי לְשָׁמְעָן הִיא וְכָל מִשְׁפְּחוֹת בֵּית אָבִיהָ. וּכְשֵׁם שֶׁמְּאַיְמִין עָלֶיהָ שֶׁתַּחֲזֹר בָּהּ, כָּךְ מְאַיְמִין עָלֶיהָ שֶׁלֹא תַּחְזֹר בָּהּ, אוֹמְרִים לָהּ בִּתִּי אִם טְהוֹרָה אַתְּ וּבָרִי לָךְ שֶׁאַתְּ טְהוֹרָה, עִמְדִי עַל בָּרְיֵךְ, שֶׁאֵין הַמַּיִם הַלָּלוּ דּוֹמִין אֶלָּא לְסַם יָבֵשׁ שֶׁהוּא נָתוּן עַל גַּבֵּי בָּשָׂר הַחַי וְאֵינוֹ מַזִּיקוֹ, מָצָא שָׁם מַכָּה הִתְחִיל מְחַלְחֵל וְיוֹרֵד. אִם אָמְרָה טְמֵאָה אֲנִי שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת, אִם אָמְרָה טְהוֹרָה אֲנִי מַעֲלִין אוֹתָהּ לְשַׁעֲרֵי מִזְרָח לְשַׁעֲרֵי נִיקָנוֹר שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת וּמְטַהֲרִין אֶת הַמְּצֹרָע, וְהַכֹּהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ, נִקְרְעוּ. אִם נִפְרְמוּ, נִפְרְמוּ. תָּנֵי (ספרי נשא יא): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, כֹּהֵן נִפְנֶה לַאֲחוֹרֶיהָ וּפוֹרְעָהּ, כְּדֵי לְקַיֵּם בָּהּ מִצְוַת פְּרִיעָה, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. דָּבָר אַחֵר, לִמֵּד עַל בְּנוֹת יִשְׂרָאֵל שֶׁיִּהְיוּ מְכַסּוֹת רָאשֵׁיהֶן, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר (שמואל ב יג, יט): וַתִּקַּח תָּמָר אֵפֶר עַל רֹאשָׁה וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה. תָּנֵי (גמרא סוטה ח-א): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, אֵין לִי אֶלָּא רֹאשָׁהּ, גּוּפָהּ מִנַּיִן, תַּלְמוּד לוֹמַר: הָאִשָּׁה, אִם כֵּן מַה תַּלְמוּד לוֹמַר: וּפָרַע אֶת רֹאשׁ, מְלַמֵּד שֶׁהַכֹּהֵן סוֹתֵר אֶת שְׂעָרָהּ. הָיְתָה מְכֻסָּה לְבָנִים, מְכַסָּהּ שְׁחוֹרִים. הָיוּ עָלֶיהָ כְּלֵי זָהָב וְקַטְלָאוֹת וּנְזָמִים וְטַבָּעוֹת, מַעֲבִירִין מִמֶּנָּהּ כְּדֵי לְנַוְלָהּ, כְּשֵׁם שֶׁלֹא חָסָה עַל כְּבוֹד הַמָּקוֹם כָּךְ אֵין חָסִין עַל כְּבוֹדָהּ, וְאַחַר כָּךְ מֵבִיא חֶבֶל הַמִּצְרִי וְקוֹשֵׁר לְמַעְלָה מִדַּדֶּיהָ, וְלָמָּה חֶבֶל הַמִּצְרִי, אָמַר רַבִּי יִצְחָק לְפִי שֶׁעָשְׂתָה מַעֲשֵׂה מִצְרַיִם, וְכָל הָרוֹצֶה לִרְאוֹת בָּהּ רוֹאֶה חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן, וְכָל הַנָּשִׁים מֻתָּרִין לִרְאוֹת, שֶׁנֶּאֱמַר (יחזקאל כג, מח): וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה, (במדבר ה, יח): וְנָתַן עַל כַּפֶּיהָ, מִכָּאן שֶׁאִם הָיְתָה גִּדֶּמֶת לֹא הָיְתָה שׁוֹתָה. תָּנֵי (גמרא סוטה יד-א): הָיָה מֵבִיא אֶת מִנְחָתָהּ בְּתוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ עַל יָדָהּ כְּדֵי לְיַגְעָהּ, כְּדֵי שֶׁתַּחְזֹר בָּהּ. (במדבר ה, יח): וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרְרִים, יַרְאֶה אוֹתָהּ הַמַּיִם, כְּדֵי לְהַטִּיל אֵימָה עָלֶיהָ. “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18).
“The priest shall have the woman stand” – initially the verse characterized her as his wife, as it is stated: “If the wife of any man will stray” (Numbers 5:12); “the man shall bring his wife” (Numbers 5:15). Why? God is concerned for the honor of Israel. God says: Even though he warned her, she remains in his domain. Perhaps she will recant. If she does not recant, she leaves his domain. “The priest shall have the woman stand”;¹⁴²At this point, when she insists on drinking the water, she is forbidden to him and no longer referred to as his wife. “he shall expose the woman’s head”; “he shall give the woman to drink” (Numbers 5:24), et al. If she drank and was found to be pure “she will be absolved” (Numbers 5:28) – she is absolved and returns to her husband. “When a woman will stray while married to her husband” (Numbers 5:29) – God is concerned for the honor of Israel. Why? “Who have been borne since birth” (Isaiah 46:3)¹⁴³God is concerned for Israel’s honor because He has borne them since birth. – if at the time of their corruption God is concerned for Israel’s honor and strives for their wellbeing, when they will perform His will all the more so.
“Before the Lord…” – it is written: “If man sins against man, God will try him, but if a man sins against the Lord, who will try him?” (I Samuel 2:25). Rabbi Ḥiyya bar Abba interpreted the verse regarding the paramour. This one is feeding and sustaining, and you come and take what is ready. Rabbi Yehoshua ben Levi interpreted the verse regarding the woman. This one is feeding and sustaining, but you direct your eyes to another.¹⁴⁴These are unforgivable sins.
“And he shall expose the woman’s head” – does one demean another on the basis of uncertainty? Rabbi Simlai said: Everywhere you find harlotry, you find chaos in the world.
“The priest shall have the woman stand” – if she was lame she does not drink.
It is taught: They would take her up to the High Court in Jerusalem and would intimidate her in the manner that they would intimidate witnesses in capital cases. They would say to her: My daughter, wine causes a great deal, levity causes a great deal, immaturity causes a great deal, evil neighbors cause a great deal. Act for the sake of the great Name that was written in sanctity, so that it will not be erased in the water. He says before her matters that neither she nor her entire patrilineal family deserves to hear.¹⁴⁵See section 17 Just as they intimidate her to recant, so they intimidate her not to recant.¹⁴⁶If she is innocent. They would say to her: My daughter, if you are pure and you are certain that you are pure, stand behind your certainty, as this water is comparable to nothing other than dry poison. If it is placed on healthy skin it causes no harm. If, though, it encounters a wound, it begins seeping in and descending. If she said: I was defiled, she writes a receipt for her marriage contract¹⁴⁷She does so even though she did not receive payment. She lost her right to that payment due to her dalliance with the paramour. and leaves.¹⁴⁸Her husband writes her a bill of divorce. If she said: I am pure, they take her up to the eastern gate, the Gate of Nikanor, as there they give the sotot to drink, purify the birthing mothers, and purify the leper. The priest seizes her garments; if they ripped, they ripped; if their seam split, their seam split.
It is taught: “And he shall expose the woman’s head” – the priest goes behind the woman and exposes her, in order to fulfill the mitzva of exposure; this is the statement of Rabbi Yishmael. Another matter: It teaches regarding Jewish women that they should cover their heads. Even though there is no proof of the matter, there is an allusion to the matter: “Tamar took ashes on her head and rent the embroidered tunic that was upon her” (II Samuel 13:19).¹⁴⁹Sifrei, Naso 11.
It is taught: “And he shall expose the woman’s head” – I have derived only her head; her body, from where is it derived? The verse states: “The woman.” If so, why does the verse state: “And he shall expose [the woman’s] head”? It teaches that the priest unravels her hair.¹⁵⁰Sota 8a.
If she was covered in white, he covers her in black. If she had on her gold jewelry, necklaces, nose rings, and rings, one removes them from her to render her unattractive. Just as she displayed no concern for the honor of the Omnipresent, so, one displays no concern for her honor. Then he brings a rope crafted from trees and ties it above her breasts. Why a rope crafted from trees [hamitzri]? Rabbi Yitzḥak said: It is because she performed an act characteristic of Egypt [Mitzrayim]. Anyone who wishes to watch her may watch except for her slaves and maidservants, because she is emboldened by them. All the women may watch her, as it is stated: “All the women will be chastised, and they will not act in accordance with your lewdness” (Ezekiel 23:48).
“And he shall place on her palms” – from here that if she was missing her hands she would not drink.
It is taught: He would bring her meal offering in a wicker basket and place it on her hand in order to exhaust her, so that she will recant.
“And in the hand of the priest shall be the water of bitterness that causes curse” – he shows her the water in order to instill fear in her.

וְהִשְׁבִּיעַ הַכֹּהֵן (במדבר ה, כא) וגו' : מִכָּאן שֶׁאִם נִכְתְּבָה מְגִלָּה קֹדֶם שֶׁתְּקַבֵּל עָלֶיהָ שְׁבוּעָה, פְּסוּלָה. שֶׁבַּתְּחִלָּה כְּתִיב: וְהִשְׁבִּיעַ, וְאַחַר כָּךְ (במדבר ה, כג): וְכָתַב. (במדבר ה, כא): בִּשְׁבֻעַת הָאָלָה, מִכָּאן אַתָּה דָן לְכָל הַשְּׁבוּעוֹת שֶׁבַּתּוֹרָה שֶׁלֹא יִהְיוּ אֶלָּא בְּאָלָה וּשְׁבוּעָה, הוֹאִיל וְנֶאֶמְרָה שְׁבוּעָה בַּתּוֹרָה סְתָם, וּפָרַט בְּאַחַת מֵהֶן שֶׁאֵינָהּ אֶלָּא בְּאָלָה וּבִשְׁבוּעָה, אַף פּוֹרְטַנִי בְּכָל הַשְּׁבוּעוֹת שֶׁבַּתּוֹרָה שֶׁלֹא יִהְיוּ אֶלָּא בְּאָלָה וּבִשְׁבוּעָה. (במדבר ה, כא): וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן ה' אוֹתָךְ, הוֹאִיל וְנֶאֶמְרוּ שְׁבוּעוֹת בַּתּוֹרָה סְתָם וּפָרַט לְךָ בְּאַחַת מֵהֶן שֶׁאֵינוֹ אֶלָּא בְּיו"ד ה"א, אַף פּוֹרְטַנִי בְּכָל הַשְּׁבוּעוֹת שֶׁבַּתּוֹרָה שֶׁלֹא יִהְיוּ אֶלָּא בְּיו"ד ה"א. (במדבר ה, כא): לְאָלָה וְלִשְׁבֻעָה, לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר לְהַלָּן (ויקרא ח, א): וְשָׁמְעָה קוֹל אָלָה, אֵין לִי אֶלָא אָלָה, מִנַּיִן לַעֲשׂוֹת שְׁבוּעָה כְּאָלָה, הֲרֵי אַתָּה דָן, נֶאֱמַר כָּאן אָלָה, וְנֶאֱמַר לְהַלָּן אָלָה, מָה אָלָה הָאֲמוּרָה כָּאן עָשָׂה שְׁבוּעָה כְּאָלָה, אַף אָלָה הָאֲמוּרָה לְהַלָּן עָשָׂה שְׁבוּעָה כְּאָלָה. לְאָלָה וְלִשְׁבֻעָה, שֶׁכָּל הַנָּשִׁים לוֹטוֹת כָּךְ תַּגִּיעַ לִיךְ כְּשֵׁם שֶׁהִגִּיעַ לִפְלוֹנִית. וְלִשְׁבֻעָה, שֶׁיִּהְיוּ הַכֹּל נִשְׁבָּעוֹת כָּךְ תַּגִּיעַ לִי כְּמוֹ שֶׁאֵרַע לִפְלוֹנִית אִם לֹא אֶעֱשֶׂה כָּךְ וְכָךְ. (במדבר ה, כא): בְּתוֹךְ עַמֵּךְ, וְעַמֵּךְ שָׁלוֹם. בְּתוֹךְ עַמֵּךְ, וְלֹא בְּעַם אַחֵר. הֶפְרֵשׁ בֵּין אָדָם הַמִּתְנַבֵּל בְּמָקוֹם שֶׁמַּכִּיר לְאָדָם הַמִּתְנַבֵּל בְּמָקוֹם שֶׁאֵין מַכִּיר. (במדבר ה, כא): בְּתֵת ה' אֶת יְרֵכֵךְ וגו', זוֹ בְּדִיקַת הָאִשָּׁה. (במדבר ה, כב): וּבָאוּ הַמַּיִם הַמְאָרְרִים וגו', רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר (ספרי נשא טו): זֶה בִּטְנוֹ וִירֵכוֹ שֶׁל בּוֹעֵל, מַגִּיד הַכָּתוּב שֶׁכְּשֵׁם שֶׁהַפֻּרְעָנוּת פּוֹקַדְתָּהּ כָּךְ פֻּרְעָנוּת פּוֹקַדְתּוֹ, וַהֲלוֹא דְּבָרִים קַל וָחֹמֶר אִם מִדַּת פֻּרְעָנוּת מוּעֶטֶת הַמֵּבִיא תַּקָּלָה לַחֲבֵרוֹ הֲרֵי הוּא כַּיּוֹצֵא בּוֹ, קַל וָחֹמֶר לְמִדַּת הַטּוֹב מְרֻבָּה. (במדבר ה, כב): וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן, הוֹאִיל וְנֶאֶמְרוּ שְׁבוּעוֹת בַּתּוֹרָה סְתָם וּפָרַט לְךָ הַכָּתוּב בְּאַחַת מֵהֶן שֶׁאֵינָהּ אֶלָּא בְּאָמֵן, אַף פּוֹרְטַנִי בְּכָל הַשְּׁבוּעוֹת בַּתּוֹרָה שֶׁלֹא יִהְיוּ אֶלָּא בְּאָמֵן, שֶׁאִם אֵין אַתָּה עוֹנֶה אָמֵן אַחַר הַמַּשְׁבִּיעַ, אַתָּה עוֹשֶׂה שְׁבוּעָתוֹ שָׁוְא. אָמֵן אָמֵן, מִכָּאן שֶׁמְּגַלְגְּלִים עָלֶיהָ אָמֵן מֵאִישׁ זֶה אָמֵן מֵאִישׁ אַחֵר. וּמִכָּאן אַתָּה דָן לְכָל שְׁבוּעוֹת שֶׁבַּתּוֹרָה שֶׁמְּגַלְגְּלִין עֲלֵיהֶן אֶת הַיָּשָׁן, וַהֲלוֹא דְּבָרִים קַל וָחֹמֶר וּמַה סּוֹטָה שֶׁלֹא נִתְבְּעָה מִקֹּדֶם מְגַלְגְּלִין עָלֶיהָ אֶת הַיָּשָׁן, גְּזֵלוֹת שֶׁנִּתְבְּעוּ מִקֹּדֶם אֵינוֹ דִין שֶׁמְּגַלְגְּלִין עֲלֵיהֶם אֶת הַיָּשָׁן. אָמֵן שֶׁלֹא נִטְמֵאתִי, וְאִם נִטְמֵאתִי לְעַצְמָהּ. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמֵן לְקַבָּלָה, אָמֵן לִשְׁבוּעָה, אָמֵן יֵאָמְנוּ הַדְּבָרִים. אָמֵן לְקַבָּלָה, מִסּוֹטָה, וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. אָמֵן לִשְׁבוּעָה, (ירמיה יא, ה): לְמַעַן הָקִים אֶת הַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּעְתִּי וגו'. אָמֵן, יֵאָמְנוּ הַדְּבָרִים, (מלכים א, א, לו): וַיַּעַן בְּנָיָהוּ בֶּן יְהוֹיָדָע אֶת הַמֶּלֶךְ וַיֹּאמֶר אָמֵן, יְאַמֵּן ה' אֶת דְּבָרֶיךָ. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).
“The priest shall administer…the oath…” – from here it is derived that if the scroll was written before she accepted the oath upon herself, it is not valid, as first “[The priest] shall administer…the oath” is written, and then: “[The priest] shall write…[in a scroll]” (Numbers 5:23).
“The oath of the curse” – from here you derive regarding all the oaths in the Torah that they should be a curse and an oath. Since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is nothing other than a curse and an oath, I specify regarding all oaths in the Torah that they should be a curse and an oath. “The priest shall say to the woman: May the Lord render you” – since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is only with the name “the Lord,” I specify regarding all oaths in the Torah that they should be only with the name “the Lord.”
“As a curse [ala] and as an oath” – why is it stated? It is because it says elsewhere: “If he heard the sound of an ala” (Leviticus 5:1). I have derived only an ala; from where is it derived to render an oath like an ala? You deliberate: Ala is stated here and ala is stated elsewhere; just as in the case of ala that is stated here, it rendered an oath like a curse [ala], so too, in the case of ala that is stated elsewhere, it rendered an oath like an ala.
“As a curse and as an oath” – as all the women will curse in this manner: May what befell her befall you. “And as an oath”; as they will all take oaths in this manner: May what befell her befall me if I do not do such and such.
“Among your people” – but the people will be at peace. “Among your people” – but not among another people, as there is a difference between a person who is debased in a place with which one is familiar and a person who is debased in a place with which one is unfamiliar.
“In the Lord causing your thigh [to fall and your belly to distend]” – this is the women’s examination.
“This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22).
“[This] water that causes curse…[to cause the belly to distend and the thigh to collapse]” – Rabbi Yosei HaGelili says: This is the belly and thigh of the paramour. The verse tells that just as the punishment will be visited upon her, so the punishment will be visited upon him. The matters can be inferred a fortiori. If [for] the lesser attribute of punishment one who generates a sin for another is like him, all the more so [he would be like him] for the greater attribute of good.
“And the woman shall say: Amen, amen” – since oaths are stated in the Torah unaccompanied¹⁵⁷Answering "amen" is not mentioned with regard to other oaths that are administered. and it specified in one of those instances that it is only with amen, I specify regarding all oaths in the Torah that they should be only with amen. As, if you do not answer amen after the one administering the oath, you render his oath vain.
“Amen, amen” – from here it is derived that they extend the oath for her: Amen from this man, amen from another man. From here, you derive regarding all the oaths in the Torah that they extend it to include old matters upon them, this can be inferred a fortiori: If for the sota, who was not accused previously, her oath includes earlier events, [then for] robberies that had been claimed beforehand, is it not logical that one extends it to include old matters upon them.
“Amen” – that I was not defiled, and if I was defiled, may the curse come upon her.¹⁵⁸“Upon her” is a euphemism for “upon me.”
Rabbi Elazar in the name of Rabbi Yosei ben Zimra: Amen for acceptance; amen for an oath; amen, your statement is confirmed. Amen for acceptance from a sota: “And the woman shall say: Amen, amen.” Amen for an oath: “In order to fulfill the oath that I took [to your forefathers…and I said: Amen, Lord]” (Jeremiah 11:5). Your statement is confirmed: “Benayahu son of Yehoyada answered the king and said: Amen” (I Kings 1:36) – may the Lord confirm your words.

וְכָתַב אֶת הָאָלֹת (במדבר ה, כג), כְּדִכְתִיבִין שֶׁאִם כְּתָבָן לְמַפְרֵעַ פְּסוּלָה, בָּא לוֹ לִכְתֹּב אֶת הַמְגִלָּה מֵאֵיזֶה מָקוֹם הוּא כּוֹתֵב (במדבר ה, יט כב): מִוְּאִם לֹא שָׁכַב אִישׁ אֹתָךְ וגו' וְאַתְּ כִּי שָׂטִית וגו' וְהִשְׁבִּיעַ הַכֹּהֵן וגו' וּבָאוּ הַמַּיִם וגו', וְלֹא הָיָה כּוֹתֵב (במדבר ה, כב): וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן, דִּבְרֵי רַבִּי יוֹסֵי, מַאי טַעְמֵיהּ, אָלֹת אָלוֹת מַמָּשׁ, וְאֶת לְרַבּוֹת צַוָּאוֹת וְקַבָּלוֹת. הָאָלֹת, לְרַבּוֹת קְלָלוֹת הַבָּאוֹת מֵחֲמַת בְּרָכוֹת, כְּגוֹן (במדבר ה, יט): הִנָּקִי מִמֵּי הַמָּרִים וגו', שֶׁמִּכְּלַל הֵן אַתָּה שׁוֹמֵעַ לָאו. הָאֵלֶּה, לִמְעֻטֵּי קְלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, חַד אָמַר מַשְׁבִּיעַ וְאַחַר כָּךְ כּוֹתֵב, וְחַד אָמַר כּוֹתֵב וְאַחַר כָּךְ מַשְׁבִּיעַ. מַאן דְּאָמַר מַשְׁבִּיעַ וְאַחַר כָּךְ כּוֹתֵב, כְּמָה דְהִיא קְרָיָה (במדבר ה, יט): וְהִשְׁבִּיעַ (במדבר ה, כג): וְכָתַב. וּמַאן דְּאָמַר כּוֹתֵב וְאַחַר כָּךְ מַשְׁבִּיעַ, כְּדֵי לִסְמֹךְ שְׁבוּעָה לְהַשְׁקָאָה, וְאֵין מֻקְדָם וּמְאֻחָר בַּתּוֹרָה. (במדבר ה, כג): הַכֹּהֵן בַּסֵּפֶר, לֹא עַל לוּחַ וְעַל הַנְּיָר אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר: בַּסֵּפֶר. כְּתָבָהּ אִגֶּרֶת, פְּסוּלָה, שֶׁנֶּאֱמַר: בַּסֵּפֶר. כְּתָבָהּ עַל שְׁנֵי דַפִּין פְּסוּלָה, שֶׁנֶּאֱמַר: בַּסֵּפֶר, סֵפֶר אֶחָד וְלֹא שְׁנַיִם. אֵין כּוֹתְבִין לֹא בְקוֹמוּס וְלֹא בְקַנְקַנְתּוּם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם אֶלָּא בִּדְיוֹ, שֶׁנֶּאֱמַר (במדבר ה, כג): וּמָחָה, כְּתָב שֶׁיָּכוֹל לִמָּחֵק. וַהֲלֹא דְבָרִים קַל וָחֹמֶר, מַה לַּעֲשׂוֹת שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ אָמַר הַמָּקוֹם סֵפֶר שֶׁנִּכְתַּב בִּקְדֻשָּׁה יִמָּחֶה עַל הַמַּיִם, סִפְרֵי מִינִין שֶׁמְּטִילִין אֵיבָה וְקִנְאָה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּמָּחוּ מִן הָעוֹלָם, וְשׂוֹרֵף אֶת הָאַזְכָּרוֹת שֶׁבּוֹ עִמּוֹ, מִפְּנֵי שֶׁלֹא נִכְתַּב בִּקְדֻשָּׁה, דִּבְרֵי רַבִּי עֲקִיבָא. (במדבר ה, כג): וּמָחָה אֶל מֵי הַמָּרִים, מַגִּיד הַכָּתוּב עֲשֵׂה אֶת הַמַּיִם מָרִים. “The priest shall write these curses [ve’et haalot ha’eleh] in a scroll, and erase it in the water of bitterness” (Numbers 5:23).
“[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid.
When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei. What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative;¹⁵⁹If a man has not lain with you, you will be absolved, but if he has, you will not be absolved. “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19),

וְהִשְׁקָה אֶת הָאִשָּׁה וגו' (במדבר ה, כד), הָיָה רַבִּי שִׁמְעוֹן אוֹמֵר נֶאֱמַר הַשְׁקָאָה קֹדֶם לַמִּנְחָה וְנֶאֱמַר הַשְׁקָאָה לְאַחַר מִנְחָה, לוֹמַר שֶׁאִם קָדְמָה הַשְׁקָאָה, כְּשֵׁרָה. וְאִם קָדְמָה מִנְחָה, כְּשֵׁרָה. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24).
“He shall give the woman to drink…” – Rabbi Shimon would say: Drinking is stated before the meal offering and drinking is stated after the meal offering, to say that if drinking was prior, it is valid, and if the meal offering was prior, it is valid.

וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה (במדבר ה, כה), וְכִי עַל יָדוֹ הוּא מֵנִיף לֹא עַל יָדֶיהָ הוּא מֵנִיף, אֶלָּא מִכָּאן שֶׁהוּא נוֹטְלָהּ מִתּוֹךְ כְּלִי חֹל וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת, וְכֹהֵן מֵנִיחַ יָדוֹ תַּחְתֶּיהָ וּמְנִיפָהּ, מִכָּאן אָמְרוּ הָיָה נוֹטֵל אֶת מִנְחָתָהּ מִתּוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת וְנוֹתְנָהּ עַל יָדֶיהָ, וְכֹהֵן מֵנִיחַ יָדוֹ תַּחְתֶּיהָ וּמְנִיפָהּ. וְהֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. מִיַּד הָאִשָּׁה, וְלֹא מִיַּד שָׁלִישָׁהּ, שֶׁאִם פֵּרְסָה נִדָּה לֹא הָיְתָה שׁוֹתָה. (במדבר ה, כה): וְהֵנִיף אֶת הַמִּנְחָה, מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, מִנַּיִן, תַּלְמוּד לוֹמַר (שמות כט, כז): אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם, מַקִּישׁ הֲרָמָה לִתְנוּפָה, לוֹמַר שֶׁכָּל מָקוֹם שֶׁיֵּשׁ תְּנוּפָה יֵשׁ הֲרָמָה, מִכָּאן אָמְרוּ מִצְוַת תְּנוּפָה מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25).
“The priest shall take…from the woman’s hand” – does he wave in his hand? Is it not in the hand of the woman that he waves? Rather, from here it is derived that he takes it from a non-sacred vessel and places it into a sacred vessel, and the priest places his hands beneath hers and has her wave it. From here, they said: He would take her meal offering from the wicker basket and place it in a service vessel and place it in her hands. And the priest places his hands beneath hers and has her wave it.
He shall wave, bring it near, take a handful, and burn it upon the altar, and the rest is eaten by the priests.
“From the woman’s hand” – but not from her attendant, as if she began to menstruate she would not drink.¹⁶⁰Since she becomes impure and cannot touch the meal offering.
“He shall wave the meal offering” – to and fro, raises and lowers. From where is it derived? The verse states: “That was waved and that was raised” (Exodus 29:27). Raising is juxtaposed to waving, to say that everywhere that there is waving, there is raising. From here they said: The mitzva of waving is to and fro, raising and lowering.

וְקָמַץ הַכֹּהֵן מִן הַמִּנְחָה וגו' (במדבר ה, כו), מִן הַמִּנְחָה הַמְחֻבֶּרֶת, שֶׁלֹא תתְּהֵא מֻנַּחַת בִּשְׁנֵי כֵּלִים וְקוֹמֵץ. (במדבר ה, כו): וְהִקְטִיר הַמִּנְחָה, זוֹ הַקְטָרַת הַקּוֹמֶץ שֶׁקִּדְמָה אַזְכָּרָה, (במדבר ה, כו): וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה, כָּעִנְיָן שֶׁאָמַרְנוּ. “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26).
“The priest shall take a handful from the meal offering…” – from the undivided meal offering; that it should not be placed in two vessels when he takes a handful.
“And burn” the meal offering – this is the burning of the handful that is called a memorial portion. “And then he shall give the woman the water to drink” – like the matter that we stated.¹⁶¹The drinking may either precede or follow the meal offering.

וְהִשְׁקָהּ אֶת הַמַּיִם וגו' (במדבר ה, כז), הָיָה רַבִּי עֲקִיבָא אוֹמֵר (גמרא סוטה כ-א): אִם נִמְחֲקָה מְגִלָּה וְאָמְרָה אֵינִי שׁוֹתָה מֵחֲמַת רְתִיתָא, מַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ, אֲבָל אִם אָמְרָה מֵחֲמַת בַּרְיוּתָא, אֵין מַשְׁקִין אוֹתָהּ, שֶׁהֲרֵי הִיא בְּדוּקָה וְעוֹמֶדֶת. (במדבר ה, כז): וּבָאוּ בָהּ וגו' לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר (במדבר ה, כו): וְצָבְתָה בִטְנָהּ, אֵין לִי אֶלָּא בִטְנָהּ וִירֵכָהּ, שְׁאָר אֵבָרִים מִנַּין, תַּלְמוּד לוֹמַר: וּבָאוּ בָהּ, (במדבר ה, כו): וְהָיְתָה לְאָלָה, שֶׁיִּהְיוּ אָלִין בָּהּ יְאָרְעִיךְ כְּשֵׁם שֶׁאֵרַע לִפְלוֹנִית, וְכֵן הוּא אוֹמֵר (ישעיה סה, טו): וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי וֶהֱמִיתְךָ אֲדֹנָי אֱלֹהִים וְלַעֲבָדָיו יִקְרָא שֵׁם אַחֵר, וּמָצִינוּ לְמֵדִים שֶׁהָרְשָׁעִים שְׁבוּעָה לַצַּדִּיקִים, וּמִנַּיִן שֶׁהַצַּדִּיקִים בְּרָכָה לָרְשָׁעִים, שֶׁנֶּאֱמַר (ירמיה ד, ב): וְהִתְבָּרְכוּ בוֹ גּוֹיִם, וְאוֹמֵר (בראשית מח, כ): וַיְבָרְכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27).
“He shall give her the water to drink…” – Rabbi Akiva would say: If the scroll was erased and she said: I will not drink, if it is due to fear, they give her to drink against her will. But if she said it due to certainty,¹⁶²She admits that she was defiled. they do not give her to drink; she has already been examined.
“Will enter her” – why is it stated? Because it says: “Her belly will distend,” I have derived only her belly and her thigh; the rest of the limbs, from where is it derived? The verse states: “Will enter her.”
“And [the woman] will become a curse” – they will curse invoking her: May it befall you as it befell so-and-so. Likewise it says: “You will leave your name as a curse for My chosen: May the Lord God put you to death; but His servants He will call by another name” (Isaiah 65:15). We find that the wicked are an oath for the righteous. From where is it derived that the righteous are a blessing for the wicked? It is as it is stated: “Nations will bless themselves by him” (Jeremiah 4:2), and it says: “He blessed them that day, saying: By you shall Israel bless, saying: May God place you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh” (Genesis 48:20).

וְאִם לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא (במדבר ה, כח), רַבִּי יִשְׁמָעֵאל אוֹמֵר וְכִי מִי טִמְאָהּ שֶׁהַכָּתוּב מְטַהֲרָהּ, שֶׁהוּא אוֹמֵר: וּטְהֹרָה הִוא, אֶלָּא מַגִּיד הַכָּתוּב כֵּיוָן שֶׁיָּצָא עָלֶיהָ שֵׁם רָע, אֲסוּרָה לְבַעֲלָהּ. וּטְהֹרָה הִוא, טְהוֹרָה לַבַּעַל, טְהוֹרָה לַבּוֹעֵל, טְהוֹרָה לַתְּרוּמוֹת. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאִם לֹא נִטְמְאָה הָאִשָּׁה שֶׁהִיא טְהוֹרָה, מַה תַּלְמוּד לוֹמַר: וּטְהֹרָה הִוא, אֶלָּא סוֹף שֶׁהַמָּקוֹם פּוֹרֵעַ לָהּ תַּחַת נִוּוּלָהּ, שֶׁאִם הָיְתָה עֲקָרָה, שֶׁהִיא נִפְקֶדֶת. יוֹלֶדֶת בְּצַעַר, יוֹלֶדֶת בְּרֶוַח. יוֹלֶדֶת כְּעוּרִים, יוֹלֶדֶת לְבָנִים, וְיֵשׁ אוֹמְרִים: וּטְהֹרָה הִוא, טָהוֹר הוּא הַוְּלַד. (במדבר ה, כח): וְנִקְּתָה וְנִזְרְעָה זָרַע, לְהוֹצִיא אֶת אַיְלוֹנִית וְשֶׁאֵינָה רְאוּיָה לֵילֵד. “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28).
“And if the woman was not defiled, and she is pure” – Rabbi Yishmael says: Who defiled her that the verse purifies her, as it says: “And she is pure”? Rather, the verse tells: Since slander spread in her regard, she is forbidden to her husband. “And she is pure” – pure to the husband, pure to the [alleged] paramour,¹⁶³If the husband divorces her or dies. pure for terumot.
Rabbi Yehuda says in the name of Rabbi Elazar: Do we not know that if the woman was not defiled that she is pure? Why does the verse state: “And she is pure”? Rather, ultimately, the Holy One blessed be He will repay her in exchange for her disgrace: If she would give birth in pain, she will give birth with ease; if she would give birth to ugly children, she will give birth to white children. Some say: “And she is pure” – the fetus is pure.¹⁶⁴There is no longer any uncertainty about his lineage. “She will be absolved and will conceive offspring” – to the exclusion of a sexually underdeveloped woman and one who is unfit to give birth.

זֹאת תּוֹרַת הַקְּנָאֹת (במדבר ה, כט), הַקְּנָאֹת, שֶׁהוּא מְקַנֵּא לָהּ בְּבֵית עוֹלָמִים וּבְשִׁילוֹ וּבְנוֹב וְגִבְעוֹן. תּוֹרַת, מְלַמֵּד שֶׁהָאִשָּׁה שׁוֹתָה וְשׁוֹנָה בֵּין בְּאִישׁ אֶחָד וּשְׁנֵי בּוֹעֲלִין, בֵּין בִּשְׁנֵי אֲנָשִׁים וּבוֹעֵל אֶחָד, בֵּין בִּשְׁנֵי אֲנָשִׁים וּשְׁנֵי בּוֹעֲלִין. יָכוֹל אַף בְּאִישׁ אֶחָד וּבוֹעֵל אֶחָד, תַּלְמוּד לוֹמַר, זֹאת. (במדבר ה, כט): אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, לְהַקִּישׁ אִישׁ לְאִשָּׁה וְאִשָּׁה לְאִישׁ, לוֹמַר לְךָ כְּשֵׁם שֶׁאִם הָיָה הוּא סוּמָא לֹא הָיָה מַשְׁקֶה, דִּכְתִיב (במדבר ה, יג): וְנֶעְלַם מֵעֵינֵי אִישָׁהּ, כָּךְ אִם הָיְתָה הִיא סוּמָא לֹא הָיְתָה שׁוֹתָה. וּכְשֵׁם שֶׁאִם הָיְתָה הִיא חִגֶּרֶת גִּדֶּמֶת וְאִלֶּמֶת לֹא הָיְתָה שׁוֹתָה, דִּכְתִיב (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה, וְנָתַן עַל כַּפֶּיהָ, וְאָמְרָה הָאִשָּׁה, כָּךְ הוּא אִם הָיָה חִגֵּר אוֹ גִּדֵם אוֹ אִלֵּם לֹא הָיָה מַשְׁקֶה. (במדבר ה, כט): וְנִטְמָאָה, הָיָה רַבִּי עֲקִיבָא אוֹמֵר, אַרְבַּע פְּעָמִים הָאֲמוּרִים בַּפָּרָשָׁה (במדבר ה, כז כח): אִם נִטְמְאָה, וְאִם לֹא נִטְמְאָה, נִטְמְאָה וְנִטְמָאָה, אֶחָד לַבַּעַל, אֶחָד לַבּוֹעֵל, וְאֶחָד לַתְּרוּמָה, וְאֶחָד לַכְּהֻנָּה. “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29).
“This is [zot] the law [torat] of jealousy [hakenaot]”: “Hakenaot” – that he warns her in the eternal Temple, and in Shilo, in Nov, and in Givon.
“Torat” – it teaches that a woman drinks and repeats, whether in the case of one husband and two paramours, in the case of two husbands and one paramour, or in the case of two husbands and two paramours. Is it so, perhaps, even in the case of one husband and one paramour? The verse states: “Zot.”¹⁶⁵If the husband again warns her with regard to the same person, she does not again drink the water.
“When a woman will stray while married to her husband” – this is to draw a parallel from a man to a woman and a woman to a man, to say: Just as, if he was blind he does not cause her to drink, as it is written: "And it was hidden from the eyes of her husband” (Numbers 5:13), so too, if she was blind, she would not drink. And just as, if she was missing a leg, or a missing a hand, or mute she would not drink, as it is written: “The priest shall have the woman stand…and he shall place on her palms” (Numbers 5:18), “and the woman shall say” (Numbers 5:22), so, if he was missing a hand or a leg, or mute he would not cause her to drink.
“And become defiled” – Rabbi Akiva would say: The four times that it is stated in the portion: “If she was defiled” (Numbers 5:27), “and if [the woman] was not defiled” (Numbers 5:28), “defiled” (Numbers 5:14), “and become defiled” – one for the husband, one for the paramour, one for teruma, one for the priesthood.¹⁶⁶If she becomes widowed from her husband, e.g., before he divorces her, she cannot marry a priest.

אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר וגו' (במדבר ה, ל), לָמָּה נֶאֱמַר, לְפִי שֶׁהוּא אוֹמֵר (במדבר ה, יד): וְעָבַר עָלָיו רוּחַ קִנְאָה, רְשׁוּת. יָכוֹל כְּשֵׁם שֶׁעַד שֶׁלֹא קִנֵּא לָהּ רְשׁוּת, אַף כָּאן מִשֶּׁקִּנֵא לָהּ רְשׁוּת, תַּלְמוּד לוֹמַר: אֲשֶׁר תַּעֲבֹר עָלָיו וגו', חוֹבָה. (במדבר ה, ל): וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל הַתּוֹרָה הַזֹּאת, מִכָּאן אָמְרוּ מְגִלַּת סוֹטָה שֶׁנִּכְתְּבָה בַּלַּיְלָה פְּסוּלָה, נֶאֱמַר כָּאן: אֵת כָּל הַתּוֹרָה הַזֹּאת, וְנֶאֱמַר לְהַלָּן (דברים יז, יא): עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ, מַה מִּשְׁפָּט בַּיּוֹם אַף מְגִלַּת סוֹטָה בַּיּוֹם, מִנַּיִן שֶׁאִם כָּתַב אוֹת אַחַת וּמָחַק אוֹת אַחַת וְכָתַב אוֹת אַחַת וּמָחַק אוֹת אַחַת שֶׁהִיא פְּסוּלָה, דִּכְתִיב: וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל הַתּוֹרָה הַזֹּאת. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30).
“Or a man who will be overcome…” – why is it stated? It is because it says: “A spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14); it is optional. Is it, perhaps, that just as until he warned her it is optional, so too here, after he warned her it is optional? The verse states: “Or a man who will be overcome [with the spirit of jealousy, and warn his wife]; it is obligatory.
“The priest shall perform for her this entire ritual” – from here they said that the scroll of a sota that was written at night is not valid. Here it is stated: “This entire ritual [tora]” and elsewhere it is stated: “On the basis of the law [tora] that they will instruct you” (Deuteronomy 17:11). Just as judgment is during the day, so the scroll of the sota is during the day.
From where is it derived that if he wrote one letter, erased one letter, wrote one letter, and erased one letter, that it is not valid? It is as it is written: “The priest shall perform for her this entire ritual.”

וְנִקָּה הָאִישׁ מֵעָוֹן (במדבר ה, לא), שֶׁלֹא יֹאמַר אוֹי לִי שֶׁהָרַגְתִּי בַּת יִשְׂרָאֵל, אוֹ לִי שֶׁהָיִיתִי מְשַׁמֵּשׁ עִם הַטְּמֵאָה, לְכָךְ נֶאֱמַר: וְנִקָּה הָאִישׁ וגו'. וְנִקָּה הָאִישׁ מֵעָוֹן, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא תָּלְתָה לָהּ זְכוּת. יָכוֹל אַף הִיא לֹא תָחשׁ שֶׁמָּא תָּלְתָה לָהּ זְכוּת, תַּלְמוּד לוֹמַר (במדבר ה, לא): וְהָאִשָּׁה הַהִוא תִּשָֹּׂא אֶת עֲוֹנָהּ, וְאַתְיָא כְּמַאן דְּאָמַר הַזְּכוּת תּוֹלָה וְאֵינָהּ נִכֶּרֶת. דָּבָר אַחֵר, וְנִקָּה הָאִישׁ מֵעָוֹן, כְּשֶׁהָאִישׁ מְנֻקֶּה מֵעָוֹן הָאִשָּׁה הַהִיא תִּשָֹּׂא עֲוֹנָהּ, אֲבָל בִּזְּמַן שֶׁאֵין הָאִישׁ מְנֻקֶּה מֵעָוֹן אֵין הָאִשָּׁה תִּשָֹּׂא אֶת עֲוֹנָהּ, שֶׁאֵין הַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּעִנְיָן שֶׁנֶּאֱמַר (הושע ד, יד): לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה, כְּשֶׁמְנָאֲפִים, אָמַר לָהֶם הוֹאִיל וְאַתֶּם רוֹדְפִים אַחַר זְנוּת, הַמַּיִם לֹא יִבְדְּקוּ אֶת נְשׁוֹתֵיכֶם, לְכָךְ נֶאֱמַר: וְנִקָּה הָאִישׁ מֵעָוֹן וְהָאִשָּׁה וגו'. “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31).
“The man will be absolved of iniquity” – that he will not say: Woe is me that I have killed a Jewish woman; woe is me that I engaged in relations with a defiled woman. That is why it is stated: “The man will be absolved…”
“The man will be absolved of iniquity” – he need not be concerned that perhaps merit deferred it for her.¹⁶⁷And she was actually defiled and forbidden to him. Is it, perhaps, that she too need not be concerned that perhaps merit deferred it for her?¹⁶⁸And even though she knows that she was defiled, she may continue living with her husband since the sota water did not affect her? The verse states: “And that woman will bear her iniquity.” This is in accordance with the one who said that merit defers and it is not apparent.¹⁶⁹See the end of section 31.
Another matter: “The man will be absolved of iniquity” – when the man is absolved of iniquity, “that woman will bear her iniquity.” But when the man is not absolved of his iniquity, the woman does not bear her iniquity, as the water does not examine her, like the matter that is stated: “I will not reckon with your daughters when they engage in licentiousness or with your daughters-in-law when they commit adultery, [for they themselves consort with lewd women and they sacrifice with harlots]” (Hosea 4:14), when they are committing adultery. He said to them: Since you are pursuing licentiousness, the water will not examine your wives. That is why it is stated: “The man will be absolved of iniquity, and that woman [will bear her iniquity].”

דָּבָר אַחֵר, כִּי תִשְׂטֶה וגו' (במדבר ה, יב), רַבָּנִין פָּתְרִין קְרָיָה בְּמַעֲשֵׂה הָעֵגֶל, (במדבר ה, יב): אִישׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא אִישׁ, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה. (במדבר ה, יב): כִּי תִשְׂטֶה אִשְׁתּוֹ, אֵלּוּ יִשְׂרָאֵל, שֶׁסָּרוּ מֵאַחֲרָיו, כְּמָה דְתֵימָא (שמות לב, ח): סָרוּ מַהֵר, וּמְתַרְגְּמִינַן סָטוּ בִּפְרִיעַ, וְהֵם נִקְרְאוּ אִשְׁתּוֹ, שֶׁנֶּאֱמַר (הושע ב, יח): וְהָיָה בַיּוֹם הַהוּא נְאֻם ה' תִּקְרְאִי וגו', וְכֵן הוּא אוֹמֵר (שמות יט, י): וְקִדַשְׁתָּם הַיּוֹם וּמָחָר, (ויקרא יט, ב): קְדשִׁים תִּהְיוּ. (במדבר ה, יב): וּמָעֲלָה בוֹ מָעַל, זוֹ מְעִילַת עֲבוֹדַת כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר (במדבר ה לא, טז): לִמְסָר מַעַל בַּה' עַל דְּבַר פְּעוֹר. (במדבר ה, יג): וְשָׁכַב אִישׁ, זֶה אַהֲרֹן, שֶׁעָשָׂה לָהֶם אֶת הָעֵגֶל. (במדבר ה, יג): שִׁכְבַת זֶרַע, שֶׁכָּךְ הָיְתָה דַּרְכָּהּ שֶׁל עֲבוֹדָתָהּ שֶׁמַּעֲבִירִים אֶת זַרְעָם לְפָנֶיהָ בָּאֵשׁ, כְּמָה דְתֵימָא (ויקרא יח, כא): וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ. (במדבר ה, יג): וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה, חַס וְשָׁלוֹם, שֶׁהֵם חָשְׁבוּ בְּעַצְמָם כְּאִלּוּ עַיִן שֶׁל מַעְלָה אֵינָהּ רוֹאָה, כְּמָה דְתֵימָא (תהלים צד, ז): וַיֹּאמְרוּ לֹא יִרְאֶה יָהּ, וְאוֹמֵר (איוב כב, יב): עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה. (במדבר ה, יג): וְנִסְתְּרָה, כְּמָה דְתֵימָא (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה' לַסְתִּיר עֵצָה. (במדבר ה, יג): וְהִיא נִטְמָאָה, כְּמָה דְתֵימָא (יחזקאל לו, יז): כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי. (במדבר ה, יג): וְעֵד אֵין בָּהּ, שֶׁלֹא הָיָה בָּהֶם נָבִיא שֶׁיָּעִיד בָּהֶם, כְּמָה דְתֵימָא (מלכים ב יז, יג): וַיָּעַד ה' בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל נְבִיאֵי כָל חֹזֶה, שֶׁכְּבָר הָרְגוּ לְחוּר עַל שֶׁהָיָה מוֹכִיחָם. (במדבר ה, יג): וְהִוא לֹא נִתְפָּשָׂה, שֶׁעָשׂוּ אוֹתוֹ בְּרָצוֹן וּלְכָךְ נֶעֶנְשׁוּ. (במדבר ה, יד): וְעָבַר עָלָיו רוּחַ קִנְאָה, (שמות כ, ה): כִּי ה' אֱלֹהֶיךָ אֵל קַנָּא. (במדבר ה, יג): וְקִנֵּא אֶת אִשְׁתּוֹ, כְּמָה דְתֵימָא (שמות לב, ז): לֶךְ רֵד כִּי שִׁחֵת עַמְךָ וגו'. (במדבר ה, יג): וְהִוא נִטְמָאָה, כְּמָה דְתֵימָא (שמות לב, ח): וַיִּשְׁתַּחֲווּ לוֹ וַיִּזְבְּחוּ לוֹ. (במדבר ה, יג): אוֹ עָבַר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה, שֶׁהַרְבֵּה כְּשֵׁרִים הָיוּ בָהֶם וְקִנֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְכֻלָּם שֶׁבִּקֵּשׁ לָהֶם לְכַלּוֹת הַטּוֹבִים עִם הָרָעִים, שֶׁנֶּאֱמַר (שמות לב, י): וְעַתָּה הַנִּיחָה לִי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם. (במדבר ה, טו): וְהֵבִיא הָאִישׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, (במדבר ה, טו): אֶת אִשְׁתּוֹ, אֵלּוּ יִשְׂרָאֵל, (במדבר ה, טו): אֶל הַכֹּהֵן, זֶה משֶׁה, שֶׁהָיָה כֹּהֵן כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים, וְאוֹמֵר (תהלים צט, ו): משֶׁה וְאַהֲרֹן בְּכֹהֲנָיו, מָה הִיא הַהֲבָאָה, שֶׁהֵבִיא דִּינָם אֶל משֶׁה, שֶׁאָמַר לוֹ: לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ. (במדבר ה, טו): וְהֵבִיא אֶת קָרְבָּנָהּ עָלֶיהָ, שֶׁנָּתַן לְמשֶׁה אוֹתָהּ שָׁעָה שְׁנֵי לוּחוֹת הַבְּרִית, שֶׁנֶּאֱמַר (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה כְּכַתוֹ וגו'. (במדבר ה, טו): עֲשִׂרִית הָאֵיפָה, שֶׁהָיוּ כְּתוּבִים עֲלֵיהֶם עֲשֶׂרֶת הַדְּבָרִים. (במדבר ה, טו): קֶמַח שְׂעֹרִים, וְשֶׁבַּעֲוֹן עֲבוֹדַת כּוֹכָבִים נַעֲשׂוּ יִשְׂרָאֵל כַּקֶּמַח, כְּמָה דְתֵימָא (ישעיה מז, ב): קְחִי רֵחַיִם וְטַחֲנִי קָמַח, וְהִסְעִירָם הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּין הָאֻמּוֹת, כְּמָה דְתֵימָא (זכריה ז, יד): וְאֵסָעֲרֵם עַל כָּל הַגּוֹיִם, לְפִי שֶׁהַדִּבּוּר (שמות כ, ג): לֹא יִהְיֶה, רָמַז שָׁם אַרְבַּע מַלְכֻיּוֹת. (במדבר ה, טו): לֹא יִצֹּק עָלָיו שֶׁמֶן, שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: וְעַתָּה הַנִּיחָה לִי וגו'. (במדבר ה, טו): וְלֹא יִתֵּן עָלָיו לְבֹנָה, כְּמָה דְתֵימָא (דברים ט, יד): הֶרֶף מִמֶּנִּי וגו', לוֹמַר שֶׁלֹא יַזְכִּיר לוֹ לֹא זְכוּת אָבוֹת וְלֹא זְכוּת אִמָּהוֹת. (במדבר ה, טו): כִּי מִנְחַת קְנָאֹת הוּא, כְּמָה דְתֵימָא (דברים ט, יג): רָאִיתִי אֶת הָעָם הַזֶּה וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא. (במדבר ה, טו): מִנְחַת זִכָּרוֹן, שֶׁבַּדִּבּוּר לֹא יִהְיֶה, יִהְיֶה לְיִשְׂרָאֵל שָׁם זִכָּרוֹן טוֹב לַבּוֹעֲרִים בַּעֲבוֹדַת כּוֹכָבִים, כְּמוֹ שֶׁנֶּאֱמַר (שמות כ, ו): וְעֹשֶׂה חֶסֶד לַאֲלָפִים וגו'. (במדבר ה, טו): מַזְכֶּרֶת עָוֹן, לַטּוֹעִים אַחֲרֶיהָ, כְּמוֹ שֶׁנֶּאֱמַר (שמות כ, ה): פֹּקֵד עֲוֹן אָבוֹת וגו'. (במדבר ה, טז): וְהִקְרִיב אֹתָהּ הַכֹּהֵן, שֶׁנִּתְפַּלֵּל עֲלֵיהֶם, כְּמָה דְתֵימָא (שמות לב, יא): וַיְחַל משֶׁה אֶת פְּנֵי ה' וגו'. (במדבר ה, טז): וְהֶעֱמִדָהּ לִפְנֵי ה', שֶׁמָּחַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר שֶׁלֹא יְאַבֵּד אֶת כֻּלָּם, כְּמָה דְתֵימָא (שמות לב, יד): וַיִּנָחֶם ה' עַל הָרָעָה. “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12).
Another matter: “If [the wife of any man] will stray [tiste]…” – the Rabbis interpret the verse regarding the act of the calf. “Man” – this is the Holy One blessed be He, who is called man, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “If the wife [of any man] will stray” – this is Israel, who strayed from following Him, just as it says: “They have quickly strayed [saru]” (Exodus 32:8), and it is translated: “They have quickly strayed [satu].” And they are called His wife, as it is stated: “It shall be on that day, the utterance of the Lord, that you will call Me my spouse [ishi]” (Hosea 2:18). Likewise it says: “You shall sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10); “you shall be holy [kedoshim]” (Leviticus 19:2).¹⁷⁰Both verses are expounded as an allusion to betrothal [kiddushin].
“And commit a trespass against him” – this is the trespass of idol worship, just as it says: “To commit trespass against the Lord in the matter of Peor” (Numbers 31:16).
“And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13).
“And a man had lain” – this is Aaron, who crafted the calf for them. “Carnally [shikhvat zera]” – as that was the way of its worship; they would pass their offspring [zaram] before it in the fire, just as it says: “And you shall not give from your offspring [umizarakha] to pass to Molekh” (Leviticus 18:21). “And it was hidden from the eyes of her husband, and she was secluded” – Heaven forfend, they thought to themselves as though the supernal eye does not see, just as it is written: “They said: The Lord will not see” (Psalms 94:7), and it says: “Clouds obscure for Him, and He does not see” (Job 22:14). “And she was secluded [venistera]” – just as it says: “Woe to those who go to the depths from the Lord to conceal [lastir] a scheme […and they say: Who sees us and who knows of us]” (Isaiah 29:15). “And she was defiled” – just as it says: “Like the impurity of the menstruant their way was before Me” (Ezekiel 36:17). “And there is no witness [ve’ed] against her” – there was no prophet in their midst who could warn [sheya’id] them; just as it says: “The Lord warned Israel and Judah by means of every prophet of every vision” (II Kings 17:13), as they had already killed Ḥur because he was rebuking them. “And she was not coerced” – they performed it of their own volition, and that is why they were punished.
“A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14).
“A spirit of jealousy [kina] overcame him” – “for I, the Lord your God, am a jealous [kana] God” (Exodus 20:5). “And he warned his wife” – just as it says: “Go, descend, because your people has become corrupted…” (Exodus 32:7). “And she was defiled” – just as it says: “They prostrated themselves to it and they sacrificed to it” (Exodus 32:8). “Or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – as there were many upright people in their midst but the Holy One blessed be He was jealous regarding all of them. He sought to eliminate the good with the wicked, as it is stated: “Now, let Me be, and My wrath will be enflamed against them, and I will eliminate them” (Exodus 32:10).
“The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15).
“The man shall bring” – this is the Holy One blessed be He. “His wife” – this is Israel. “To the priest” – this is Moses, who was a priest all seven days of the inauguration. And it says: “Moses and Aaron were among His priests” (Psalms 99:6). What is the bringing? He brought their sentence to Moses, as He said to him: “Go, descend, because your people has become corrupted” (Exodus 32:7). “And he shall bring her offering on her behalf” – as He gave to Moses at that time two Tablets of Testimony, as it is stated: “When He finished…He gave Moses [the two Tablets of Testimony]” (Exodus 31:18). “One-tenth of an ephah” – as the Ten Commandments were written upon them. “Barley flour” – due to the iniquity of idol worship, Israel became like flour, just as it says: “Take a millstone and grind flour” (Isaiah 47:2).¹⁷¹See Shir HaShirim Rabba 3:4, where the phrase is interpreted as referring to Israel. And the Holy One blessed be He dispersed them among the nations, just as it says: “I dispersed them among all nations” (Zechariah 7:14), as in the commandment: “You shall not have [other gods]” (Exodus 20:3) – He alluded to the four kingdoms.¹⁷²In that commandment it says: “Who reckons the iniquity of the fathers against the children, against the third generation and against the fourth generation to My enemies” (Exodus 20:5). The four generations are an allusion to the four kingdoms to which Israel was exiled. “He shall not pour oil upon it” – as the Holy One blessed be He said to him: “Now, let Me be…” (Exodus 32:10); “and he shall not place frankincense upon it” – just as it says: “Let Me alone…” (Deuteronomy 9:14), saying that he should mention neither the merit of the patriarchs nor the merit of the matriarchs. “For it is a meal offering of jealousy” – just as it says: “I have seen this people, and behold it is a stiff-necked people” (Deuteronomy 9:13). “A meal offering of remembrance” – as in the commandment: “You shall not have [other gods]”; Israel will be remembered positively for those who recognize the futility of idol worship, as it is stated: “Who shows kindness for thousands […for those who love Me]” (Exodus 20:6). “A reminder of iniquity” – for those who stray after it, as it is stated: “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5).
“The priest shall bring her near and have her stand before the Lord” (Numbers 5:16).
“The priest shall bring her near” – as he prayed on their behalf, just as it says: “Moses implored the Lord…” (Exodus 32:11). “And have her stand before the Lord” – as the Holy One blessed be He forgave and said that He would not eliminate them all, just as it says: “The Lord reconsidered the evil” (Exodus 32:14).

וְלָקַח הַכֹּהֵן (במדבר ה, יז), זֶה משֶׁה, (במדבר ה, יז): מַיִם קְדשִׁים, לִקְדֻשַּׁת שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְיָרַד (דברים ט, כא): אֶל הַנַּחַל הַיֹּרֵד מִן הָהָר. (במדבר ה, יז): בִּכְלִי חָרֶשׂ, כְּשֵׁם שֶׁאֵין לִכְלִי חֶרֶשׂ טָהֳרָה אַחַר שֶׁנִּטְמָא, כָּךְ לֹא הָיָה לָהֶם תַּקָּנָה, לְכָל הַטּוֹעִים בָּעֵגֶל, שֶׁכֻּלָּם נֶאֶבְדוּ. (במדבר ה, יז): וּמִן הֶעָפָר, זֶה הָיָה עַפְרוֹת הַזָּהָב אֲשֶׁר טָחַן, כְּמָה דְתֵימָא (שמות לב, כ): וַיִּטְחַן עַד אֲשֶׁר דָּק. (במדבר ה, יז): אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן, שֶׁעַל יְדֵי הָעֵגֶל יָרְדוּ יִשְׂרָאֵל שֶׁעֲבָדוּהוּ, עַד לַקַּרְקַע, וְנִתְמַשְׁכְּנוּ בִּידֵי הַמָּוֶת. (במדבר ה, יז): יִקַּח הַכֹּהֵן, זֶה משֶׁה. (במדבר ה, יז): וְנָתַן אֶל הַמָּיִם, כְּמָה דְתֵימָא (דברים ט, כא): וָאַשְׁלִךְ אֶת עֲפָרוֹ אֶל הַנַּחַל הַיֹּרֵד מִן הָהָר, (במדבר ה, יח): וְהֶעֱמִיד הַכֹּהֵן, זֶה משֶׁה. (במדבר ה, יח): אֶת הָאִשָּׁה לִפְנֵי ה', כְּמָה דְתֵימָא (שמות לב, כו): וַיַּעֲמֹד משֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַה' אֵלָי וגו'. (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה, (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא כִּי פְרָעֹה אַהֲרֹן, בְּאוֹתָהּ שָׁעָה שָׁלְטָה בָהֶם הַצָּרַעַת, כְּמָה דְתֵימָא (ויקרא יג, מה): וְרֹאשׁוֹ יִהְיֶה פָרוּעַ. (במדבר ה, יח): וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, שֶׁהוֹכִיחָם עַל הַתּוֹרָה שֶׁקִּבְּלוּ, שֶׁאִם יִזְכּוּ יִהְיֶה לָהֶם לְזִכָּרוֹן שֵׁם, וּלְפִי שֶׁעָבְרוּ עָלֶיהָ הָיְתָה לָהֶם (במדבר ה, יח): מִנְחַת קְנָאֹת. (במדבר ה, יח): וּבְיַד הַכֹּהֵן, זֶה משֶׁה. (במדבר ה, יח): יִהְיוּ מֵי הַמָּרִים הַמְאָרְרִים, לִמֶּדְךָ הַכָּתוּב שֶׁעַל יְדֵי משֶׁה נֶהְפַּךְ הַנַּחַל לְמַיִם רָעִים. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17).
“The priest shall take” – this is Moses. “Sacred water” – for the sanctity of the Name of the Holy One blessed be He, as he went down “to the brook that descends from the mountain” (Deuteronomy 9:21). “In an earthenware vessel” – just as an earthenware vessel has no purification after it was impurified, so too, they, all those who strayed after the calf, have no remedy, as they were all eliminated. “And from the dirt” – this is the gold dust that he ground, just as it says: “He ground it into a powder” (Exodus 32:20). “That is on the floor of [karka] the Tabernacle [hamishkan]” – as by means of the calf, the Israelites who worshipped it descended to the ground [lakarka] and were taken as collateral [nitmashkenu] in the hands of death. “The priest shall take” – this is Moses. “And he shall place it into the water” – just as it says: “I cast its dust into the brook that descends from the mountain” (Deuteronomy 9:21).
“The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18).
“The priest shall have [the woman] stand” – this is Moses. “The woman…before the Lord” – just as it says: “Moses stood at the gate of the camp and said: Whoever is for the Lord, join me…” (Exodus 32:26). “And he shall expose [ufara] the woman's head” – “Moses saw the people, that they were exposed [farua], as Aaron had exposed them [ferao]” (Exodus 32:25). At that moment, leprosy overcame them, just as it says: “And his head shall be unshorn [farua]” (Leviticus 13:45). “And he shall place on her palms the meal offering of remembrance” – he reprimanded them because of the Torah that they received. If they merit, they will have a [positive] remembrance of their name, but because they violated it, it was “a meal offering of jealousy.” “And in the hand of the priest” – this is Moses. “Shall be the water of bitterness that causes curse” – the verse teaches you that by means of Moses, the brook turned into bad water.¹⁷³This was water that examined the Israelites like the water of a sota. Those who were guilty suffered a fate similar to that of a sota.

וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן (במדבר ה, יט), זֶה שְׁבוּעָה שֶׁהִשְׁבִּיעָם שֶׁיְּקַיְמוּ אֶת הַתּוֹרָה, כְּמָה דְתֵימָא (שמות כד, ח): הִנֵּה דַּם הַבְּרִית אֲשֶׁר כָּרַת ה' וגו', וְאֵין בְּרִית בְּלֹא שְׁבוּעָה, וְכָךְ אָמַר לָהֶם משֶׁה, אִם קִיַּמְתֶּם שְׁבוּעַת הַבְּרִית (במדבר ה, יט): אִם לֹא שָׁכַב וגו', שֶׁלֹא טְעִיתֶם אַחַר עֲבוֹדַת כּוֹכָבִים, שֶׁלֹא הִשְׁתַּחֲוִיתֶם לָהּ. (במדבר ה, יט): וְאִם לֹא שָׂטִית, שֶׁלֹא זְבַחְתֶּם טֻמְאָה, שֶׁלֹא שִׂחַקְתֶּם לְפָנֶיהָ, (במדבר ה, יט): הִנָּקִי מִמֵּי הַמָּרִים הָאֵלֶּה, כְּמָה דְתֵימָא (שמות טו, כו): וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה' אֱלֹהֶיךָ וגו'. (במדבר ה, כ): אַתְּ כִּי שָׂטִית, זֶה הַמְּזַבֵּחַ לָעֵגֶל, וְאַתְּ כִּי שָׂטִית, זֶה הַמְקַטֵּר. (במדבר ה, כ): כִּי נִטְמֵאת, זֶה הַמְּנַסֵּךְ, וְכִי נִטְמֵאת, זֶה הַמִּשְׁתַּחֲוֶה. (במדבר ה, כ): וַיִּתֵּן אִישׁ בָּךְ וגו', זֶה הַמְּקַבְּלוֹ עָלָיו לֵאלוֹהַּ וְאָמַר לוֹ (ישעיה מד, יז): אֵלִי אָתָּה, וְכָל אֵלֶּה עֵדִים וְלֹא הַתְרָאָה. (במדבר ה, כא): וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וגו', כְּמָה דְתֵימָא (דברים כט, יא): לְעָבְרְךָ בִּבְרִית ה' אֱלֹהֶיךָ וּבְאָלָתוֹ, אֵין בְּרִית אֶלָּא שְׁבוּעָה, כְּמָה דְתֵימָא (בראשית כא, לא לב): כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם, וַיִּכְרְתוּ בְרִית בִּבְאֵר שָׁבַע. וּמִנַּיִן שֶׁבְּסִינַי לָקְחוּ שְׁבוּעַת הָאָלָה, שֶׁכֵּן כְּתִיב (דברים כח, סט): אֵלֶּה דִבְרֵי הַבְּרִית וגו' מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב, הִקִּישׁ בְּרִית חוֹרֵב לִבְרִית אֶרֶץ מוֹאָב, מַה לְּהַלָּן בְּאָלָה אַף כָּאן בְּאָלָה. אֵי זֶהוּ בְּרִית שֶׁל חוֹרֵב, (ויקרא כו, יד): וְאִם לֹא תִשְׁמְעוּ לִי וגו'. (במדבר ה, כא): וְאָמַר הַכֹּהֵן לָאִשָּׁה, זֶה משֶׁה. (במדבר ה, כא): יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וגו', אֵלּוּ קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים. (במדבר ה, כב): וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה, אֵלּוּ הַמַּיִם שֶׁל נַחַל, שֶׁבּוֹ הִשְׁלִיךְ משֶׁה עֲפַר זְהַב הָעֵגֶל, וְהִשְׁבִּיעָם משֶׁה בְּכָל מַה שֶּׁקִּבְּלוּ בְּסִינַי שֶׁהַמַּיִם יִבְדְּקוּ אוֹתָן. שָׁלשׁ פְּעָמִים כָּתוּב כָּאן וּבָאוּ, כְּנֶגֶד שְׁלשָׁה דִּינִין שֶׁנִּדּוֹנוּ עוֹבְדֵי הָעֵגֶל, חֶרֶב, וּבְדִיקַת מַיִם, וּמַגֵּפָה. (במדבר ה, כב): לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ, מְלַמֵּד שֶׁאַף אַהֲרֹן הַשּׁוֹכֵב נֶעֱנַשׁ עִמָּהֶם, שֶׁנֶּאֱמַר (דברים ט, כ): וּבְאַהֲרֹן הִתְאַנַּף וגו', וְאֵין (דברים ט, כ): לְהַשְׁמִידוֹ, אֶלָּא מִיתַת בָּנִים, כְּמָה דְתֵימָא (עמוס ב, ט): וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וגו', רְאוּיִם הָיוּ כָּל בָּנָיו לָמוּת, אֶלָּא שֶׁנִּתְפַּלֵּל משֶׁה עָלָיו וּמֵתוּ הַשְּׁנַיִם כְּנֶגֶד שְׁתֵּי קְלָלוֹת הָאֲמוּרוֹת כָּאן: לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וּמִנַּיִן שֶׁעַל מִיתַת הַבָּנִים הַכָּתוּב מְדַבֵּר, שֶׁכֵּן כְּתִיב (תהלים קכז, ג): שָׂכָר פְּרִי הַבָּטֶן, וְאוֹמֵר (דברים ז, יג): פְּרִי בִטְנְךָ, וְאוֹמֵר (שמות א, ה): יֹצְאֵי יֶרֶךְ יַעֲקֹב, וְנִשְׁאֲרוּ הַשְּׁנַיִם, וְכֵן הוּא אוֹמֵר (שמות כב, ח): עַל כָּל דְּבַר פֶּשַׁע, מְדַבֵּר בְּאַהֲרֹן שֶׁהִפְשִׁיעַ אֶת יִשְׂרָאֵל בַּדִּבּוּר לֹא יִהְיֶה. (שמות כב, ח): עַל שׁוֹר, כְּמָה דְתֵימָא (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר. (שמות כב, ח): עַל חֲמוֹר, אֵלּוּ הַמִּצְרִיִּים שֶׁנִּקְרְאוּ חֲמוֹרִים, כְּמָה דְתֵימָא (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים וגו', הֵם הֵסִיתוּ אֶת יִשְׂרָאֵל לַעֲשׂוֹת הָעֵגֶל. (שמות כב, ח): עַל שֶׂה, אֵלּוּ יִשְׂרָאֵל, שֶׁטָּעוּ אַחֲרָיו שֶׁנִּקְרְאוּ שֶׂה, כְּמָה דְתֵימָא (ירמיה נ, יז): שֶׂה פְזוּרָה יִשְׂרָאֵל. (שמות כב, ח): עַל שַׂלְמָה, שֶׁהִמְלִיכוּהוּ עֲלֵיהֶם, כְּמָה דְתֵימָא (ישעיה ג, ו): שִׂמְלָה לְכָה קָצִין תִּהְיֶה לָנוּ. (שמות כב, ח): עַל כָּל אֲבֵדָה, שֶׁאָבְדוּ מַה שֶּׁאָמְרוּ בְּסִינַי (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה. (שמות כב, ח): אֲשֶׁר יֹאמַר כִּי הוּא זֶה, שֶׁאָמְרוּ לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, זֶה משֶׁה שֶׁנִּקְרָא אֱלֹהִים (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. (שמות כב, ח): אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים, זֶה משֶׁה, יַרְשִׁיעָן כְּתִיב. (שמות, כב, ח): יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ, אֵלּוּ שְׁנֵי בָנָיו שֶׁשִּׁלֵּם לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא רֵעַ יִשְׂרָאֵל, שֶׁמֵּתוּ. (במדבר ה, כב): וְאָמְרָה הָאִשָּׁה אָמֵן, אֵלּוּ יִשְׂרָאֵל שֶׁעָנוּ אָמֵן אַחַר קִלְּלַת עֲבוֹדַת כּוֹכָבִים, כְּמָה דְתֵימָא (דברים כז, טו): אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וגו', לָמָּה שְׁתֵּי פְּעָמִים אָמֵן, כְּנֶגֶד אָרוּר בִּפְרַט אָרוּר בִּכְלַל, כְּמָה דְתֵימָא (דברים כז, כו): אָרוּר אֲשֶׁר לֹא יָקִים וגו'. “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19).
“The priest shall administer an oath to her” – this is the oath that they will fulfill the Torah, just as it says: “This is the blood of the covenant that the Lord has made [with you regarding all these matters]” (Exodus 24:8). There is no covenant without an oath. This is what Moses said to them: If you fulfilled the oath of the covenant, “if [a man] has not lain…,” that you did not stray after idol worship, that you did not prostrate yourself to it. “And if you did not stray” – if you did not sacrifice; “defilement” – that you did not frolic before it; “be absolved of this water of bitterness” – just as it says: “He said: If You will heed the voice of the Lord your God [and will perform what is right in His eyes…all of the diseases that I placed on Egypt I will not place upon you]” (Exodus 15:26).
“But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20).
“You, if you strayed” – this is one who sacrificed to the calf. “But you, if you strayed” – this is one who burned incense.¹⁷⁴To the calf. “If you were defiled” – this is one who poured libations. “And if you were defiled” – this is one who prostrated himself. “And a man has lain [carnally with you]” – this is one who accepted it upon them as a god, and said to it: “You are my god” (Isaiah 44:17). All these were with witnesses and without forewarning.¹⁷⁵See section 48, which describes who was punished by the water.
“The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).
“The priest shall administer to the woman the oath [of the curse [uvalato]]” – just as it says: “To pass you into the covenant of the Lord your God and His curse [uve’alato]” (Deuteronomy 29:11). A covenant is nothing other than an oath, just as it says: “Because both of them took an oath there. They made a covenant in Beersheba” (Genesis 21:31–32). From where is it derived that they took an oath with a curse [ala] at Sinai? It is as it is written: “These are the words of the covenant [that the Lord commanded Moses to make with the children of Israel in the land of Moav], besides the covenant that He made with them at Ḥorev” (Deuteronomy 28:69). It juxtaposes the covenant at Ḥorev with the covenant in the land of Moav. Just as there it was with an ala, so too, here it is with an ala. Which is the covenant at Ḥorev? “But if you will not heed Me…” (Leviticus 26:14). “And the priest shall say to the woman” – this is Moses. “May the Lord render you as a curse and as an oath…” – these are the curses in the book of Leviticus.
“This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22).
“This water that causes curse will enter” – this is the water of the brook into which Moses cast the gold dust of the calf, and Moses administered an oath to them by everything that they had received at Sinai that the water would examine them. “Will enter” is written here three times corresponding to the three sentences to which the worshippers of the calf were sentenced: The sword, examination by water, and a plague.
“To cause the belly to distend and the thigh to collapse” – it teaches that even Aaron, the paramour,¹⁷⁶He is likened to the paramour because he facilitated the sin of the Golden Calf. was punished with them, as it is stated: “And [the Lord] was incensed with Aaron [to destroy him]” (Deuteronomy 9:20). “To destroy him” is nothing other than the death of children, just as it says: “I destroyed his fruit from above…” (Amos 2:9). All his sons were fit to die, but Moses prayed on his behalf and the two died corresponding to the two curses stated here: “To cause belly [beten] to distend and thigh [yarekh] to collapse.” From where is it derived that the verse is speaking of the death of children? It is as it is written: “The womb [habaten] is a reward” (Psalms 127:3); “the fruit of your womb [bitnekha]” (Deuteronomy 7:13); and it said: “Who emerged from Jacob’s loins [yerekh]” (Exodus 1:5).
And the two remained. Likewise it says: “For every matter of transgression” (Exodus 22:8) – it is speaking of Aaron, who caused Israel to transgress the commandment: “You shall not have [other gods]” (Exodus 20:3). “For an ox” (Exodus 22:8) – just as it says: “They exchanged their Glory for the molded image of an ox” (Psalms 106:20). “For a donkey” (Exodus 22:8) – these are the Egyptians,¹⁷⁷The reference is to the Egyptians who left Egypt with Moses. who are called donkeys, just as it says: “Whose [flesh] is the flesh of donkeys” (Ezekiel 23:20); they incited Israel to craft the calf. “For a sheep” (Exodus 22:8) – this is Israel, who strayed after it and are called sheep, just as it says: “Israel is scattered sheep” (Jeremiah 50:17). “For a garment [salma]” (Exodus 22:8) – that they crowned it as king over them, just as it says: “You have a garment [simla]; be our ruler” (Isaiah 3:6). “For any lost item” (Exodus 22:8) – as they lost what they said at Sinai: “Everything that the Lord has spoken we will perform” (Exodus 19:8). “Regarding which he says: This is it” (Exodus 22:8) – as they said regarding the calf: “This is your god, Israel” (Exodus 32:4). “The statements of both of them shall come before the judges [elohim]” (Exodus 22:8) – this is Moses, who is called elohim: “See, I have placed you as a god [elohim] for Pharaoh” (Exodus 7:1). “Whomever elohim condemns [yarshiun]” (Exodus 22:8) – this is Moses; yarshian is written.¹⁷⁸Yarshiun is plural; however, as it is written without the vav, it is expounded in the singular, yarshian, as a reference to Moses. “Shall pay double to the other [lere’ehu]” (Exodus 22:8) – these are his [Aaron’s] two sons that he paid to the Holy One blessed be He, who is a Companion [re’a] of Israel,¹⁷⁹See Psalms 122:8. as they died.
“And the woman shall say: Amen, [amen]” – this is Israel, who answered amen after the curse of idol worship, just as it says: “Cursed is the man who will craft an idol…[and the entire people shall answer and say: Amen]” (Deuteronomy 27:15). Why “amen” twice? It corresponds to “cursed” in particular and “cursed” in general, just as it says: “Cursed is one who will not uphold [the matters of this Torah to perform them, and the entire people shall say: Amen] (Deuteronomy 27:26).

וְכָתַב אֶת הָאָלֹת הָאֵלֶּה הַכֹּהֵן (במדבר ה, כג), זֶה משֶׁה, (במדבר ה, כג): בַּסֵּפֶר, זֶה הַלּוּחַ, שֶׁהָיָה כָּתוּב בּוֹ (שמות כ, ה): פֹּקֵד עֲוֹן אָבֹת וגו', וְכִי הוּא כְּתָבָן וַהֲלוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּתָבָן, אֶלָּא לְפִי שֶׁטָּעוּ יִשְׂרָאֵל לֹא נְתָנָן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא לְמשֶׁה, כְּמָה דְתֵימָא (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה, וּלְכָךְ נִקְרְאוּ עַל שְׁמוֹ כְּאִלּוּ הוּא כְּתָבָן. וְלָמָּה קָרָא הַלּוּחַ סֵפֶר, לְפִי שֶׁהָיָה סֵפֶר. (במדבר ה, כג): וּמָחָה אֶל מֵי הַמָּרִים, לְפִי שֶׁבַּעֲוֹן יִשְׂרָאֵל שִׁבַּר אֶת הַלּוּחוֹת וּפָרַח הַכְּתָב מֵעֲלֵיהֶם, וּבְאוֹתָהּ מְחִיַּת הַכְּתָב שָׁתוּ יִשְׂרָאֵל עָנְשָׁם בַּמַּיִם, (במדבר ה, כד): וְהִשְׁקָה אֶת הָאִשָּׁה, כְּמָה דְתֵימָא (שמות לב, כ): וַיַּשְׁק אֶת בְּנֵי יִשְׂרָאֵל, בְּדָקָן כַּסּוֹטוֹת. (במדבר ה, כה): וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת, אֵלּוּ הַלּוּחוֹת, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵחַ לָהֶם לְקָחָם מֵהֶם, שֶׁלֹא רָצָה לִתְּנָהּ לָהֶם. (במדבר ה, כה): וְהֵנִיף אֶת הַמִּנְחָה לִפְנֵי ה', שֶׁהֶחֱזִיר כְּתָב הַלּוּחוֹת לִמְקוֹמָן. (במדבר ה, כה): וְהִקְרִיב אֹתָהּ אֶל הַמִּזְבֵּחַ, אֵלּוּ הַלּוּחוֹת שֶׁשִּׁבֵּר תַּחַת הָהָר, כְּמָה דְתֵימָא (שמות לב, יט): וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר, בִּמְקוֹם הַמִּזְבֵּחַ אֲשֶׁר בָּנָה משֶׁה תַּחַת הָהָר לְקַבֵּל הַתּוֹרָה, כְּמָה דְתֵימָא (שמות כד, ד): וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר. (במדבר ה, כו): וְקָמַץ הַכֹּהֵן מִן הַמִּנְחָה וגו', שֶׁלִּמֵּד משֶׁה סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל, מִמַּה שֶּׁכָּתוּב בַּלּוּחוֹת (שמות כ, ו): וְעֹשֶׂה חֶסֶד לָאֲלָפִים לְאֹהֲבַי, אָמַר משֶׁה הֲרֵי הָאָבוֹת אוֹהֲבֶיךָ, עֲשֵׂה עִמָּהֶם חֶסֶד וְהַצֵּל אֶת בְּנֵיהֶם, הֲדָא הוּא דִכְתִיב (שמות לב, יג): זְכֹר לְאַבְרָהָם וגו'. (במדבר ה, כו): וְאַחַר יַשְׁקֶה וגו', אַחַר שֶׁנִּתְחַלָּה עֲלֵיהֶם וְהֶעֱבִיר פָּנָיו שֶׁל זַעַם, כְּמָה דְתֵימָא (שמות לב, טו): וַיִּפֶן וַיֵּרֶד משֶׁה, אַחַר כֵּן בְּדָקָן כַּסּוֹטוֹת. (במדבר ה, כז): וְהִשְׁקָהּ אֶת הַמַּיִם וְהָיְתָה אִם נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ וגו', בְּעֵת שֶׁשָּׁתוּ מֵהֶם נִבְדְּקוּ וּמֵתוּ כָּל הַחוֹטְאִים מִיתָה מְשֻׁנָּה, מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי אֱלִיעֶזֶר מִפְּנֵי מָה חֲטָיָה אַחַת בָּעֵגֶל וְהֵם מֵתוּ בָהּ שָׁלשׁ מִיתוֹת. אָמַר לָהּ אֵין חָכְמָה לְאִשָּׁה אֶלָּא בְּפִלְכָּהּ, דִּכְתִיב (שמות לה, כה): וְכָל אִשָּׁה חַכְמַת לֵב בְּיָדֶיהָ טָווּ. אָמַר לוֹ הוֹרְקְנוֹס בִּשְׁבִיל שֶׁלֹא לַהֲשִׁיבָהּ דָּבָר אֶחָד מִן הַתּוֹרָה אִבַּדְתָּ מִמֶּנּוּ שְׁלשׁ מֵאוֹת כֹּר מַעֲשֵׂר בְּכָל שָׁנָה, אָמַר לוֹ יִשָֹּׂרְפוּ דִּבְרֵי תוֹרָה וְאַל יִמָּסְרוּ לַנָּשִׁים, וּכְשֶׁיָּצְאָה אָמְרוּ לוֹ תַלְמִידָיו רַבִּי לָזוֹ דָחִיתָ בְּקָנֶה לָנוּ מָה אַתָּה מֵשִׁיב, רַבִּי בֶּרֶכְיָה בַּר אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר כָּל מִי שֶׁהָיָה לוֹ עֵדִים וְהַתְרָאָה הָיָה מֵת בְּבֵית דִּין, עֵדִים וְלֹא הַתְרָאָה הָיָה נִבְדַּק כַּסּוֹטָה, לֹא עֵדִים וְלֹא הַתְרָאָה הָיָה מֵת בַּמַּגֵּפָה. רַב וְלֵוִי בַּר סִיסֵי תַּרְוֵיהוֹן אָמְרִין זִבַּח קִטֵּר וְנִסֵּךְ, הָיָה מֵת בְּבֵית דִּין. טִפַּח רִקֵּד שִׂחֵק, הָיָה נִבְדַּק כַּסּוֹטָה. שָׂמַח בְּלִבּוֹ, הָיָה מֵת בַּמַּגֵּפָה. (במדבר ה, כז): וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ, וְעַמָּהּ שָׁלוֹם, שֶׁהֵן לָקוּ וְהַשְּׁאָר פָּלְטוּ. (במדבר ה, כח): וְאִם לֹא נִטְמְאָה הָאִשָּׁה, אֵלּוּ שֶׁהָיוּ כְּשֵׁרִים שֶׁשָּׁתוּ, (במדבר ה, כח): וּטְהֹרָה הִוא, אֵלּוּ שֵׁבֶט לֵוִי. (במדבר ה, כח): וְנִקְתָה, אֵלּוּ הַלְוִיִּם שֶׁזָּכוּ לַעֲבוֹדַת הַקֹּדֶשׁ עַל זֹאת שֶׁכָּל מַעֲשֵׂיהֶם בִּנְקִיּוּת. (במדבר ה, כח): וְנִזְרְעָה זָרַע, אֵלּוּ יִשְרָאֵל הַכְּשֵׁרִים שֶׁזַּרְעָם נִכְנַס לָאָרֶץ, כְּמָא דְּתֵימָא (הושע ב, כה): וּזְרַעְתִּיהָ לִי בָּאָרֶץ, וְעָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מַה שֶּׁאָמַר לְאַבְרָהָם (שמות לכ, יג): וְכָל הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וגו', שֶׁכֵּן כְּתִיב לְאַחַר מַעֲשֵׂה הָעֵגֶל (שמות לג, א): וַיְדַבֵּר ה' אֶל משֶׁה לֵךְ עֲלֵה מִזֶּה. “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23).
“The priest shall write these curses in a scroll” – this is Moses. “In a scroll” – this is the tablet on which it was written, “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). But, did he write them? Was it not the Holy One blessed be He who wrote them? It is, rather, because Israel strayed, the Holy One blessed be He gave them only to Moses, just as it says: “He gave to Moses” (Exodus 31:18). That is why they are called by his name, as though he had written them. Why does it call the tablet a scroll? It is because it was a scroll.¹⁸⁰Miraculously, like a scroll, the tablet could be furled and unfurled. “And erase it in the water of bitterness” – it is because, due to Israel’s iniquity, he shattered the tablets, and the script flew off of them, and with that erasure of the script, Israel drank their punishment in the water.
“He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24).
“He shall give the woman to drink” – just as it says: “He gave the children of Israel to drink” (Exodus 32:20) – he examined them like sotot.
“The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25).
“The priest shall take the meal offering of jealousy from the woman's hand” – these are the tablets that the Holy One blessed be He was sending to them; he took them [the tablets] from them, as He did not wish to give it to them. “And he shall wave the meal offering before the Lord” – he¹⁸¹Moses restored the script of the tablets to its place. “And bring it near to the altar” – these are the tablets that he shattered at the foot of the mountain, just as it says: “He cast the tablets from his hands and he shattered them at the foot of the mountain” (Exodus 32:19), in the place of the altar that Moses built at the foot of the mountain to receive the Torah, just as it says: “He built an altar at the foot of the mountain” (Exodus 24:4).
“The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26).
“The priest shall take a handful from the meal offering…” – as Moses advocated on behalf of Israel from what was written on the tablets: “Who performs kindness for the thousands [of generations], for those who love Me” (Exodus 20:6). Moses said: The patriarchs loved You, perform kindness for them and save their descendants. That is what is written: “Remember Abraham, [Isaac, and Israel]” (Exodus 32:13). “Then he shall give [the woman]…to drink” – after he implored on their behalf and caused the countenance of fury to pass, just as it says: “Moses turned and descended from the mountain” (Exodus 32:15),¹⁸²The previous verse states: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). then he examined them like sotot.
“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27).
“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, [the water that causes curse] will enter [her]” – when they drank from them, all the sinners died an unnatural death. A noblewoman asked Rabbi Eliezer: ‘Why for one sin of the calf did they die three deaths?’ He told her: ‘The only wisdom for a woman is with her spindle, as it is written: “Every woman who was wise hearted spun with her hands”’ (Exodus 35:25). Horkanus said to him: ‘In order not to answer her, you caused us a loss of three hundred kor of tithes each year.’ He said to him: ‘Let matters of Torah be burned and not transmitted to women.’ When she departed, his students said to him: ‘Rabbi, that one you rebuffed with a reed;¹⁸³You did not address her question. what do you respond to us?’ Rabbi Berekhya bar Abba bar Kahana said in the name of Rabbi Elazar: Anyone for whom there were witnesses and forewarning would be executed by the court; witnesses but no forewarning, would be examined like the sota; no witnesses and no forewarning, would die in the plague. Rav and Levi bar Sisi, both of them said: One who sacrificed, burned incense, or poured libations would be executed by the court. One who clapped, danced, or frolicked would be examined like a sota. One who rejoiced in his heart would die in the plague. “The woman will become a curse among her people” – but her people are well, as they were stricken and the rest were spared.
“And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28).
“And if the woman was not defiled” – these were the upright people who drank. “And she is pure” – this is the tribe of Levi. “She will be absolved” – these are the Levites, who merited the sacred service for this, as all their actions were in purity. “And she will conceive offspring [venizre’a zera]” – these are the upright Israelites, whose offspring entered the land, just as it says: “I will sow her [uzratiha] in the land for Me” (Hosea 2:25). The Holy One blessed be He did for them what he said to Abraham: “And this entire land that I said I will give to your descendants, [they shall inherit it forever]” (Exodus 32:13), as it is written after the act of the calf: “The Lord said to Moses: Go, ascend from here […to the land regarding which I swore to Abraham…saying: I will give it to your descendants]” (Exodus 33:1).

זֹאת תּוֹרַת הַקְּנָאֹת (במדבר ה, כט), כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הַתּוֹרָה הַזֹּאת שֶׁל קִנְאוֹת עֲבוֹדַת כּוֹכָבִים לְעוֹלָם תִּהְיֶה, שֶׁכְּשֵׁם שֶׁפָּרַע הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹבְדֵי הָעֵגֶל בַּקִּנְאָה, כָּךְ יִפָּרַע מֵהֶם לַדּוֹרוֹת, וְכֵן הוּא אוֹמֵר (דברים לב, כא): הֵם קִנְאוּנִי בְלֹא אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם, מַה כְּתִיב (דברים לב, כד): מְזֵי רָעָב, נֶגֶד (במדבר ה, כז): וְצָבְתָה בִטְנָהּ, שֶׁכֵּן תִּרְגֵּם אוּנְקְלוּס נְפִיחֵי כָפָן. (דברים לב, כה): מִחוּץ תְּשַׁכֶּל חֶרֶב, כְּנֶגֶד אוֹתָן שֶׁהָרְגוּ בְּנֵי לֵוִי בַּחֶרֶב. (דברים לב, כד): וְקֶטֶב מְרִירִי, זֶה הַדֶּבֶר, כְּנֶגֶד (שמות לב, לה): וַיִּגֹּף ה' אֶת הָעָם. (במדבר ה, כט): אֲשֶׁר תִּשְׂטֶה אִשָּׁה (יחזקאל טז, לב): הָאִשָּׁה הַמְנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים, הָיָה נָבִיא מוֹכִיחָם שֶׁתַּחַת הַקָּדוֹשׁ בָּרוּךְ הוּא עָבְדוּ עֲבוֹדַת כּוֹכָבִים. (במדבר ה, ל): אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה, הָיָה מִתְנַבֵּא משֶׁה שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַנֹּאתָם, וּלְכָךְ כָּתַב בִּתְחִלַּת הַפָּרָשָׁה (במדבר ה, יד): וְעָבַר עָלָיו רוּחַ קִנְאָה, שֶׁהוּא מְדַבֵּר כְּנֶגֶד קִנְאַת הָעֵגֶל שֶׁעָבְרָה, וּלְבַסּוֹף כְּתִיב: תַּעֲבֹר עָלָיו רוּחַ קִנְאָה, שֶׁהוּא אוֹמֵר עַל הֶעָתִיד (במדבר ה, ל): וְקִנֵּא אֶת אִשְׁתּוֹ, זֶה הָיָה בִּימֵי יְחֶזְקֵאל שֶׁהָיוּ יִשְׂרָאֵל עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, וְקִנֵּא לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל ח, ה): וַיֹּאמֶר אֵלַי בֶּן אָדָם שָׂא נָא עֵינֶיךָ דֶרֶךְ צָפוֹנָה וָאֶשָׂא עֵינַי דֶּרֶךְ צָפוֹנָה וְהִנֵּה מִצָּפוֹן לְשַׁעַר הַמִּזְבֵּחַ סֵמֶל הַקִּנְאָה הַזֶּה בַּבִּאָה. (במדבר ה, ל): וְהֶעֱמִיד אֶת הָאִשָּׁה לִפְנֵי ה', שֶׁהוֹכִיחָם יְחֶזְקֵאל עַל זֹאת לַהֲשִׁיבָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הוֹעִיל. (במדבר ה, ל): וְעָשָׂה לָהּ הַכֹּהֵן, זֶה יְחֶזְקֵאל, (במדבר ה, ל): אֵת כָּל הַתּוֹרָה הַזֹּאת, שֶׁנִּבְּאוּ לָהֶם הוּא וְיִרְמְיָה הַכֹּהֵן, שֶׁיָּבֹאוּ עֲלֵיהֶם פֻּרְעָנֻיּוֹת כְּשֵׁם שֶׁבָּאוּ עַל יִשְׂרָאֵל בַּמִּדְבָּר עַל מַעֲשֵׂה הָעֵגֶל, וּבָאָה הַפֻּרְעָנֻוּת עַל יִשְׂרָאֵל בִּימֵיהֶם. אַתְּ מוֹצֵא בְּמַעֲשֵׂה הָעֵגֶל מֵתוּ בַּחֶרֶב, כָּךְ בִּימֵי אֵלּוּ הַכֹּהֲנִים כְּתִיב בָּהֶם (ירמיה מג, יא): וַאֲשֶׁר לַחֶרֶב לָחָרֶב, בָּעֵגֶל מֵתוּ מִיתוֹת מְשֻׁנּוֹת, כָּךְ בִּימֵי יִרְמְיָהוּ (ירמיה טז, ד): מְמוֹתֵי תַחֲלֻאִים יָמֻתוּ. בָּעֵגֶל מֵתוּ בַּדֶּבֶר, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' אֶת הָעָם, כָּךְ בִּימֵי יִרְמְיָהוּ, אֲשֶׁר לַדֶּבֶר לַדָּבֶר. בָּעֵגֶל כְּתִיב (שמות לב, לד): וּבְיוֹם פָּקְדִי, וּבִימֵי יְחֶזְקֵאל כְּתִיב (יחזקאל ט, א): קָרְבוּ פְּקֻדּוֹת הָעִיר, לְכָךְ נֶאֱמַר: וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל הַתּוֹרָה הַזֹּאת. (במדבר ה, לא): וְנִקָּה הָאִישׁ מֵעָוֹן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְנַקֶּה אֶת יִשְׂרָאֵל שֶׁלֹא יַעֲשׂוּ לוֹ עוֹד עָוֹן לְפָנָיו, שֶׁכָּךְ אָמַר לָהֶם עַל יְדֵי יְחֶזְקֵאל (יחזקאל לו, כה כט): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וגו' וְנָתַתִּי לָכֶם לֵב חָדָשׁ וגו' וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם וגו' וְהוֹשַׁעְתִּי אֶתְכֶם מִכָּל טֻמְאוֹתֵיכֶם וגו', (במדבר ה, לא): וְהָאִשָּׁה הַהִוא תִּשָֹּׂא אֶת עֲוֹנָהּ, כְּמָה דְתֵימָא (יחזקאל לו, לב): לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה נְאֻם ה' אֱלֹהִים יִוָּדַע לָכֶם בּוֹשׁוּ וְהִכָּלְמוּ מִדַּרְכֵיכֶם בֵּית יִשְׂרָאֵל. וּכְשֵׁם שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעֵגֶל וְנִתְרַצָּה לָהֶם וְשָׁכַן בְּתוֹכָם וְהִכְנִיסָם לָאָרֶץ, כָּךְ נִבָּא יְחֶזְקֵאל שֶׁכָּךְ יַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַסּוֹף, שֶׁנֶּאֱמַר (יחזקאל לז, כא כח): וְדַבֵּר אֲלֵיהֶם כֹּה אָמַר ה' אֱלֹהִים הִנֵּה אֲנִי לֹקֵחַ וגו' וְלֹא יִטַּמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וגו' וְהָיָה מִשְׁכָּנִי וגו' כִּי אֲנִי ה' מְקַדֵּשׁ אֶת יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם. “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29).
“This is the law of jealousy [hakenaot]” – so said the Holy One blessed be He: This law of zealotry [kenaot] vis-à-vis idol worship will exist forever. Just as the Holy One blessed be He exacted punishment upon the worshippers of the calf with jealousy, so he will exact retribution against them throughout the generations. Likewise, it says: “They incensed Me [kinuni] with a non-god, angered Me with their vanities” (Deuteronomy 32:21). What is written? “Bloated with famine” (Deuteronomy 32:24), corresponding to: “Her belly will distend,” as Onkelos translated: Swollen with famine. “From without the sword will bereave” (Deuteronomy 32:25), corresponding to those whom the Levites killed by sword. “And ketev meriri’ (Deuteronomy 32:24) – this is pestilence, corresponding to: “The Lord afflicted the people with a plague” (Exodus 32:35). “When a woman will stray while married to her husband” – “The adulterous wife takes strangers in place of her husband” (Ezekiel 16:32); the prophet admonished them that instead of [serving] the Holy One blessed be He they engaged in idol worship.
“Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30).
“Or a man who will be overcome with the spirit of jealousy” – Moses was prophesying that the Holy One blessed be He is destined to be jealous in their regard. That is why he wrote at the beginning of the portion: “A spirit of jealousy overcame him” (Numbers 5:14), as he is speaking of the past jealousy regarding the calf. At the end it is written: “will be overcome with the spirit of jealousy,” which is said regarding the future.
“And warn [kineh] his wife” – this was in the days of Ezekiel when Israel was engaged in idol worship and the Holy One blessed be He warned [vekineh] them, as it is stated: “He said to me: Son of man, lift your eyes now to the way northward. I lifted my eyes to the way northward, and behold, north of the gate of the altar was this image of infuriation [kina] in the entrance” (Ezekiel 8:5). “And stand the woman before the Lord” – as Ezekiel admonished them, to cause them to repent to the Holy One blessed be He, to no avail. “The priest shall perform for her” – this is Ezekiel.¹⁸⁴Ezekiel was a priest. “This entire ritual” – that he and Jeremiah the priest prophesied in their regard that punishments would befall them just as they befell Israel in the wilderness due to the act of the calf. The punishment befell Israel in their days. You find that in the act of the calf they died by sword, so in the days of these priests it is written in their regard: “And those for the sword to the sword” (Jeremiah 43:11). With the calf they died unnatural deaths, so, in the days of Jeremiah: “They will die deaths of diseases” (Jeremiah 16:4). With the calf they died of pestilence, as it is stated: “The Lord afflicted the people with a plague” (Exodus 32:35); so in the days of Jeremiah: “And those for pestilence to pestilence.”¹⁸⁵No such verse appears in Jeremiah. Perhaps the reference is to: “Those for death to death” (Jeremiah 43:11). Regarding the calf, it is written: “And on the day of My reckoning [pokdi]” (Exodus 32:34), and in the days of Ezekiel, it is written: “Those appointed [pekudot] over the city, draw near” (Ezekiel 9:1). That is why it is stated: “The priest shall perform for her this entire ritual.”
“The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31).
“The man will be absolved of iniquity” – this is the Holy One blessed be He, who will cleanse Israel so that they will no longer perform any iniquity before Him, as this is what He said to them by means of Ezekiel: “I will sprinkle pure water upon you, [and you will be purified; from all your impurities and from all your idols I will purify you], I will give you a new heart…I will place My spirit within you…I will save you from all your impurities” (Ezekiel 36:25–27, 29).
“And that woman will bear her iniquity” – just as it says: “Not for your sake am I acting, the utterance of the Lord God, let it be known to you; be ashamed and humiliated because of your ways, house of Israel” (Ezekiel 36:32). Just as the Holy One blessed be He forgave them regarding the calf, and he acceded to them, rested in their midst, and took them into the land, so, Ezekiel prophesied that the Holy One blessed be He will do so again ultimately, as it is stated: “Speak to them: So said the Lord God: Behold, I am taking [the children of Israel]…[and I will bring them to their land].… they will no longer be defiled with their idols.… My dwelling place will be [among them].… [and the nations will know] that I am the Lord who sanctifies Israel when My Sanctuary is in their midst forever” (Ezekiel 37:21, 23, 27–28).