Talmud sobre Números 5:21

HALAKHAH: “The following are recited,” etc. It is written⁸Num. 5:21. The argument being that this clause is redundant. The full verse reads: “The Cohen shall make the woman swear by a curse-oath, the Cohen shall tell the woman: …”.: “The Cohen shall tell the woman,” in any language she understands, the words of Rebbi Joshia. Rebbi Jonathan said to him, if she does not understand, how could she answer “Amen, Amen”⁹In Sifry Num. 12, the objection is attributed to R. Ismael, R. Joshia’s teacher, not to R. Jonathan, R. Joshia’s student. R. Ismael’s interpretation is that the Cohen has to go into all details of the proceedings. The Babli, 32b, is the only source which accepts R. Joshia’s derivation. Then the Babli, without mentioning names, follows R. Ismael’s interpretation but treats it as purely rabbinic.? But that he should not talk to her through an interpreter.

MISHNAH: Then he starts writing the scroll. From where does he start writing? (Num. 5:19) “If no man has lain with you, …” (v. 20) “but if you deviated from under your husband,” etc. He does not write (v. 21) “the Cohen has to administer the oath of curse to the woman,” but he writes “may the Eternal make you a curse and a swear-word among your people when the Eternal will make your hips diminish and your belly inflate.” (v. 22) “This curse-water would come into your intestines to inflate belly and diminish hips.” He does not write (v. 22) “the woman shall say, Amen, Amen.”
Rebbi Yose says, he does not interrupt¹²⁷He requires that verses 19–22 be written in their entirety.. Rebbi Jehudah said¹²⁸He holds that verses 19–20 indicate a preparatory speech by the Cohen, that the valid curses, designated as such, are only in v. 21 and part of v. 22. he does not write anything but (Num. 5:21): “May the Eternal make you a curse and a swear-word among your people when the Eternal makes your hips diminish and your belly swell.” (v. 22) “This curse-water would come into your intestines …” He does not write (v. 22) “the woman shall say, Amen, Amen.”

HALAKHAH: ¹⁵⁸In the ms. and editio princeps: Halakhah 5.: “He does not write on a wooden plank,” etc. Rebbi Eleazar in the name of Rebbi Yose ben Zimra¹⁵⁹In the Babli, Šebuot 36a, this is a statement of R. Yose ben R. Ḥanina, a younger contemporary of R. Yose ben Zimra. In Num. rabba 9(46) the reading is that of the Yerushalmi.: “Amen” [is said] for acceptance, “Amen” for an oath, “Amen”, may the words be confirmed. “Amen” [is said] for acceptance, from the suspected wife¹⁶⁰Num. 5:22.. “Amen” for an oath: “To keep the oath I had sworn to your forefathers”, etc¹⁶¹Jer. 11:5: “To keep the oath I had sworn to your forefathers to give to them the Land flowing with milk and honey as today; I answered and said, Amen, o Eternal.”. “Amen”, may the words be confirmed¹⁶²1K. 1:36.: “Benaiah ben Yehoyada (the priest) answered the king and said Amen”, etc. Rebbi Tanḥuma said, that does not prove that Amen means an oath, it implies nothing¹⁶³The verse from Jeremiah only confirms what can be learned from the verse in Kings, that Amen is an affirmation.. But the following says: “that you pass by the covenant of your God and His curse¹⁶⁴Deut. 29:11. The curse is Deut.28:15–68.,” because oath means curse, as you say¹⁶⁵Num. 5:21. In the Babli, Šebuot35b, this is a tannaїtic statement. In Sifry Num. 14 the argument is: From the verse one infers that any oath implies a potential curse on the person taking the oath.: “The Cohen has to administer to the woman the oath of the curse.”

MISHNAH: By the measure a person measures one measures him. She adorned herself for sin, therefore the Omnipresent²⁴¹The open water canal which crosses the Temple yard from North to South. made her ugly. She bared herself for sin, therefore the Omnipresent laid her bare. The genitals were first in sin and after that the belly; the genitals should be punished first and then the belly²⁴⁶Num. 5:21: “When the Eternal will make your genitals shrink and your belly extend.” (In the event, v. 27, the order is reversed.) J. C. Brichto (loc. cit. Note 225) identifies the symptoms as pseudocyesis, spurious pregnancy., while the remainder of the body does not escape²⁴⁷Rabbinic tradition (Mishnah 3:4/5) holds that the guilty woman dies from the draught. This is not in the Biblical text..