Schemuel I 2:25 Talmud-Verweise: Jerusalem Talmud Sotah, Niddah & Yoma

HALAKHAH: “If she said, I am impure, she breaks her ketubah and leaves,” etc. It is written: “The Cohen shall put the woman before the Eternal²¹⁵Num. 5:18.”, that is the Nikanor gate²¹⁶In ritual matters, the Nikanor gate is the entrance to the courtyard of the Tent of Meeting. In Sifry Num. 17, the statement is “before the Eternal”, which means in the East.. Everywhere it is said “before the Eternal”, that means the Nikanor gate. ²¹⁷An explanation why an ordeal must be performed in the Temple, based on Tosephta 1:4 (S. Lieberman in Tosefta kiFshutah Soṭa 1, line 19.) It is written: “If a man sin against a man.²¹⁸1S. 2:25. As R. David Fraenckel has noted, it seems that this verse is out of place and should be replaced by 1K. 8:31–32 which is quoted in Tosephta 1:4, combined with Num. 5:27,28 as support that the ordeal of the suspected wife is to be held in the Temple: “If a man sin against his neighbor and causes a curse to be put on him … and You will hear in Heaven and will judge Your servants to declare the criminal guilty to turn his way on him [her belly will extend and her genitals shrink] and to clear the just to reward him for his just behavior [if the woman was not impure but pure, she will be declared innocent and be blessed with seed.]”” Rebbi Ḥiyya bar Abba and Rebbi Joshua ben Levi. Rebbi Ḥiyya bar Abba explains the verse about the paramour, Rebbi Joshua ben Levi explains the verse about the woman. Rebbi Ḥiyya bar Abba explains the verse about the paramour: That one feeds and sustains and you come to enjoy yourself. Rebbi Joshua ben Levi explains the verse about the woman: That one feeds and sustains and you turn your eyes to another.

Three words of aggadah: one verse says “For I do not desire the death of him who dies…” (Yechezkel 18:32) and another verse says “…for the Lord desired to kill them.” (Shmuel I 2:25) One is when they repent and the other is when they do not repent.

[Transgressions between a person and God, etc.]... Rav Yosef, son of Havu, pointed out the following contradiction to Rabbi Abahu: (Yom Kippur atones for transgressions between a person and God, but for) transgressions against one's neighbor, Yom Kippur cannot atone (until he appeases his neighbor). Isn't it also written: "If one person sins against another, God will mediate for him."? (1 Samuel 2:25) Who is God (in this scenario)? The judge.