Бамидбар 5:27 Ссылки в Талмуде: Jerusalem Talmud Sotah

MISHNAH: Just as the water checks her out so it checks him¹The wife’s paramour. It is moreover stated in Halakhah 9:9 (Babli 28a) that the procedure becomes inactive if the husband had ever misbehaved sexually. out, as it is said, “it will come, it will come”. Just as she is forbidden to the husband so she is forbidden to her paramour as it is said, “she was impure, she was impure,” the words of Rebbi Aqiba²This will be explained in the Halakhah.. Rebbi Joshua said, that was the inference of Zachariah the butcher’s son³An early Tanna, student of Rabban Joḥanan ben Zakkai.. Rebbi said, the two times it said, “she became impure, she became impure,” once for the husband and once for the paramour⁴In Num. 5:13,14 it is stated twice “she became impure”, meaning “she became forbidden”; cf. Chapter 4, Note 75, and the Introduction..

MISHNAH: He¹The officiating priest. gives her to drink and after that he presents her offering⁴⁴As the Babli (19b) points out, Mishnah 1 only described all the ritual acts to be performed for the flour offering but did not determine the time sequence.. Rebbi Simeon says, he sacrifices her offering and afterwards gives her to drink as it is said⁴⁵Num. 5:27.: “After that he shall give the water to the woman to drink.” If he gave her to drink and after that sacrificed her offering, it is valid⁴⁶Even for R. Simeon..

HALAKHAH: “He gives her to drink and after that he sacrifices her offering,” etc. What is the reason of the rabbis? “They shall come into her⁴⁷Num. 5:24: “The curse-water shall come into her as a bitter one.” This is written before the description of the presentation of the flour offering in v. 25..” What is the reason of Rebbi Simeon? “After that he shall give to the woman to drink⁴⁵Num. 5:27..” How does Rebbi Simeon explain the rabbis’ reason, “they shall come into her”? All of them, not part only⁴⁸She has to drink the rather small amount of water completely. How do the rabbis explain Rebbi Simeon’s reason, “after that he shall give the water to the woman to drink”? Against her will, without her agreement⁴⁹Cf. Mishnah 3. In the Babli, 19b, this is the position of the rabbis.. Rebbi Simeon agrees with the rabbis that if he gave her to drink and after that presented her offering, it is valid. The rabbis agree with Rebbi Simeon that if he presented her offering and after that gave her to drink, it is valid⁵⁰This statement is not in the Babli. As Tosaphot (19a, s. v. ואחר) points out, the Babli does not object.. What is the difference between them? The commandment. The rabbis say that the flour offering checks her out⁵¹In the Babli, 20b, this is given as R. Simeon’s reason to require sacrificing the offering before the drink. but Rebbi Simeon says, the water is⁵²Reading אִין as הֵן, equivalent of Babylonian אִינּוּן “they are”. Instead of אין, the Rome ms. has היו. The past tense does not agree with the rest of the text; it should be rejected. Note that there also exists a Babylonian אִין, equal to הֵן “yes”. what checks her out. What is the reason of the Sages? “A flour offering of remembrance remembering iniquity⁵³Num. 5:15..” What is the reason of Rebbi Simeon? “They shall come into her^47,Num. 5:24: “The curse-water shall come into her as a bitter one.” This is written before the description of the presentation of the flour offering in v. 25.⁵⁴The same explanationas anonymous text in Sifry Num. 18; copied in Num. rabba 9(18)..” How do the rabbis explain Rebbi Simeon’s reason, “they shall come into her”? This teaches that it shakes all her limbs⁵⁵Cf. Mishnah 4.. How does Rebbi Simeon explain the rabbis’ reason, “a flour offering of remembrance remembering iniquity”? This teaches that all iniquities she has committed are remembered at that time⁵⁶Before the Heavenly Court which decides about the water’s action..