Rujukan Talmud untuk Bilangan 5:19: Jerusalem Talmud Sotah

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.”

It was stated¹⁵⁴The same statement in Babli Yebamot 58a, Soṭa 24b.: “‘Except your husband,¹⁵⁵Num. 5:19.” which excludes that other semen preceded your husband’s¹⁵⁶If the affair with her paramour preceded her current marriage, the ordeal will be ineffective.. Rebbi Hila said, parallel what has been said, “except the morning elevation offering.¹⁵⁷Num. 28:23. While this verse is written at the end of the list of holiday sacrifices, it is obvious that the daily sacrifice precedes all others, Therefore, מִלְּבַד means really “after”. Similarly, מִבַּלְעֲדֵי אִישֵׁךְ should be translated: “after your husband”. (In Sifry Num. 13, Sifry Zuṭa 20, the verse is interpreted in two other, much different, ways.)” But did we not state: “Just as the water examines her, so the water examines him. Just as she is forbidden to her husband, so she is forbidden to her paramour”¹⁵⁸Mishnah 5:1.? Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother¹⁵⁹This sentence is an intrusion from the preceding text, Note 128, induced by the similarly formulated Mishnah.. Just as the water examines her for every intercourse in which she receives her husband after [she had slept with] her paramour, so it examines him¹⁶⁰This baraita assumes that the ordeal is effective if the husband slept with his wife after she committed adultery. But the Mishnah excluded this case!? Rebbi Abin in the name of Rebbi Hila: Here, if he knows, there, if he does not know¹⁶¹The ordeal is effective if she committed adultery before the husband even became aware of a possible affair. He is not free from sin only if he sleeps with his wife after officially charging her and receiving notice that she was alone with her paramour..

¹⁶⁶This paragraph and the next are also in Qiddušin 1:5 (fol. 60d). In the Babli, the parallel is Qiddušin 27b. From where did they learn rollover of oaths¹⁶⁷If a person is required to swear, the opposing party can add to the contents of the oath any statement similar to the one which causes the oath to be forced. For example, if a person has a monetary claim on another person for which he has partial proof, enough to force the opposing party to swear, he can add to the text of the oath of disclaimer any other financial claim which he might have but for which the proofs in his hand are not sufficient to force the defendant to swear. This is the topic of Qiddušin 1:5. It is seen in Mishnah 7 that some connection of the additions to the original claim is required.? From the suspected wife: “The woman shall say, Amen, Amen”; Amen from this man, Amen from any other man. That refers to subjects he is able to make her swear about¹⁶⁸While the husband must specify the name of the man he suspects of an affair with his wife in order to declare his jealousy and bring her to the Temple, he could have named any other man. Therefore, he can add the names of other men to the formula of the oath.. What about subjects he is not able to make her swear about? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “Amen that I was not deviant preliminarily married¹⁵⁵Cf. Yebamot, Chapter 1, Note 63; Peah Chapter 6, Note 46. and married, waiting for the levir and taken in¹⁵⁶If the first husband had died childless and the levir brings her to the Temple as his wife. Only R. Aqiba considers sexual relations of the not-yet-married widow a crime. All other authorities will remove the mention of the widow “waiting to be married by the levir”..” Can he make her swear when she is preliminarily married or waiting for the levir¹⁶⁹Mishnah 4:1 states that there is no declaration of jealousy admitted in these two cases since the ceremony applies only to “a wife under her husband (Num. 5:19)”. Nevertheless, the husband can force her to swear about her behavior when she was his wife but not under him.? Nevertheless one rolls over.