민수기 5:20 탈무드 참조: Jerusalem Talmud Sotah & Jerusalem Talmud Yevamot

Rebbi Jacob bar Abin stated before Rebbi Jonathan: “‘If you deviated from under your husband.’¹²⁷Num. 5:20. The baraita is not quoted elsewhere. The other sources point out that the raped wife is expressly excluded by v. 13: “And she was not kidnapped” (Sifry Num. 7). This excludes rape.” How do you understand this? He said to him: Just as she is “under your husband” by her consent, so also in this case by her consent.

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: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her⁷²Cf. Chapter 3, Halakhah 5.. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house⁷³The same argument is anonymous in the Babli, 26a.. From where that rape disables a married woman in the priesthood⁷⁴For the Babli, the fact that a raped wife is forbidden to a Cohen is immediately obvious from Lev. 21:7 since the definition of a זוֹנָה, usually translated as “prostitute” is (Sifra Emor Pereq 1(7) = Babli Yebamot 61b) שֶּׁנִּבְעֲלָה בְּעִילַת זְנוּת “who was the object of an unlawful intercourse”. The formulation in the passive clearly implies that a rape victim is included.? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more⁷⁵This argument is based on the identity of the word “impurity” used both for ritual impurity (in this case, by touching a dead reptile) and guilt; cf. M. Cohen, מונחי טומאה וטהרה בלשון המקרא ויחסם למושגי איסור והיתר של לשון חכמים, 306.–289 ,בית מקרא כה,ד [קלה] תשנג Touching a dead reptile is a minor impurity which can be repaired immediately by immersion in water before sundown. There is no difference between intentional or unintional defilements. By contrast, sexual defilement has far-reaching consequences.
In an elliptic version the argument is in Sifry Num. 7. One needs the detailed argument here to understand the text there.? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted⁷⁶This second argument is accepted in the Babli (26a, Yebamot 56b).. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped⁷⁷She started playing with another man and ended up being raped against her will. The Babli does not consider this case as one of consensual sex.. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting⁷⁸This case is accepted by the Babli, Ketubot 51b.. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end⁷⁹He wanted to forbid her to her (Israel) husband, following the opinion of Samuel’s father (Abba bar Abba) who considers rape that in the end is accepted by the victim as consensual sex; Babli Ketubot 51b.? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her⁸⁰She is permitted to her husband. This argument is reproduced in the Babli by Rava who is known as a frequent mouthpiece of Yerushalmi arguments. The same argument used in the opposite sense in a tannaїtic statement is in Babli, Niddah 45a..