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Today's Daf Yomi

November 19, 2015 | 讝壮 讘讻住诇讜 转砖注状讜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

Sotah 24

Which women are聽not allowed聽from drinking the Sotah waters?聽 If they are now forbidden to their husbands, they must get divorced.聽聽In which聽situations does she get divorced and get her ketuba money and in which聽situations聽is she not entitled to it?聽 Are their unique situations when the Beit Din can act as a power of attorney for the husband to suspect聽a women? Study Guide Sotah 24


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讜谞转讬谞讛 诇讬砖专讗诇 讜讘转 讬砖专讗诇 诇诪诪讝专 讜诇谞转讬谉 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛

or Gibeonite woman who was married to a Jew of unflawed lineage, or a Jewish woman of unflawed lineage who was married to a mamzer or a Gibeonite, all of these women neither drink the bitter water nor collect payment of their marriage contracts, as the sota ritual applies only to permitted marriages.

讜讗诇讜 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛 讛讗讜诪专转 讟诪讗讛 讗谞讬 讜砖讘讗讜 诇讛 注讚讬诐 砖讛讬讗 讟诪讗讛 讜讛讗讜诪专转 讗讬谞讬 砖讜转讛

And the following women neither drink the bitter water nor collect payment of their marriage contracts: A woman who confesses and says: I am defiled, and a woman with regard to whom witnesses came and testified that she is defiled, and a woman who says: I will not drink the bitter water, even if she does not confess her guilt.

讗诪专 讘注诇讛 讗讬谞讬 诪砖拽讛 讜砖讘注诇讛 讘讗 注诇讬讛 讘讚专讱 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转

However, a woman whose husband said: I will not have her drink, and a woman whose husband engaged in sexual intercourse with her on the way to the Temple, collect payment of their marriage contracts even though they do not drink the bitter water, as it is due to the husbands that they do not drink.

诪转讜 讘注诇讬讛谉 注讚 砖诇讗 砖转讜 讘讬转 砖诪讗讬 讗讜诪专讬诐 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讜 砖讜转讜转 讗讜 诇讗 谞讜讟诇讜转 讻转讜讘转谉

If the husbands of sota women died before their wives drank the bitter water, Beit Shammai say: They collect payment of their marriage contracts and they do not drink the bitter water. And Beit Hillel say: They either drink the bitter water or they do not collect payment of their marriage contracts.

诪注讜讘专转 讞讘讬专讜 讜诪谞讬拽转 讞讘讬专讜 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讬讻讜诇 讛讜讗 诇讛驻专讬砖讛 讜诇讛讞讝讬专讛 诇讗讞专 讝诪谉

A woman who was pregnant with the child of another man at the time of her marriage and a woman who was nursing the child of another man at the time of her marriage neither drink the bitter water nor collect payment of their marriage contracts. This is because by rabbinic law they may not marry for twenty-four months after the baby鈥檚 birth, and therefore these also constitute prohibited marriages. This is the statement of Rabbi Meir. And the Rabbis say: He can separate from her, and remarry her after the time of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water.

讗讬讬诇讜谞讬转 讜讝拽讬谞讛 讜砖讗讬谞讛 专讗讜讬讛 诇讬诇讚 诇讗 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转 专讘讬 讗诇注讝专 讗讜诪专 讬讻讜诇 讛讜讗 诇讬砖讗 讗砖讛 讗讞专转 讜诇驻专讜转 讜诇专讘讜转 讛讬诪谞讛

A sexually underdeveloped woman who is incapable of bearing children [ailonit], and an elderly woman, and a woman who is incapable of giving birth for other reasons, neither collect payment of their marriage contracts nor drink the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. Rabbi Elazar says: He can marry another woman and procreate through her; therefore, these are considered permitted marriages, and women in these categories can drink the bitter water.

讜砖讗专 讻诇 讛谞砖讬诐 讗讜 砖讜转讜转 讗讜 诇讗 谞讜讟诇讜转 讻转讜讘讛 讗砖转 讻讛谉 砖讜转讛 讜诪讜转专转 诇讘注诇讛 讗砖转 住专讬住 砖讜转讛

And all other women either drink the bitter water or do not collect payment of their marriage contracts. The wife of a priest drinks, and if she is found to be innocent of adultery, she is permitted to her husband. The wife of a eunuch also drinks.

注诇 讬讚讬 讻诇 注专讬讜转 诪拽谞讬谉 讞讜抓 诪谉 讛拽讟谉 讜诪诪讬 砖讗讬谞讜 讗讬砖

A husband can issue a warning to his wife forbidding her to seclude herself with any man, even with regard to all those men with whom relations are forbidden, e.g., her father or brother, with the exception of a minor and of one who is not a man, i.e., in a situation where a man suspects his wife of bestiality.

讜讗诇讜 砖讘讬转 讚讬谉 诪拽谞讬谉 诇讛谉 诪讬 砖谞转讞专砖 讘注诇讛 讗讜 谞砖转讟讛 讗讜 砖讛讬讛 讞讘讜砖 讘讘讬转 讛讗住讜专讬谉 诇讗 诇讛砖拽讜转讛 讗诪专讜 讗诇讗 诇驻讜住诇讛 诪讻转讜讘转讛 专讘讬 讬讜住讬 讗讜诪专 讗祝 诇讛砖拽讜转讛 诇讻砖讬爪讗 讘注诇讛 诪讘讬转 讛讗住讜专讬谉 讬砖拽谞讛

And these are the women to whom the court issues a warning in place of their husbands: One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison. The Sages said that the court warns her not in order to have her drink the bitter water if she disobeys the warning, but in order to disqualify her from receiving payment of her marriage contract. Rabbi Yosei says: The court鈥檚 warning also serves to have her drink, and when her husband is released from prison he has her drink.

讙诪壮 诪讬砖转讗 讛讜讗 讚诇讗 砖转讬讬讗 讛讗 拽谞讜讬 诪拽谞讬 诇讛 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讚讘专 讗诇 讘谞讬 讬砖专讗诇 讜讗诪专转 诇专讘讜转 讗专讜住讛 讜砖讜诪专转 讬讘诐 诇拽讬谞讜讬

GEMARA: The mishna states that a betrothed woman and a widow awaiting her yavam do not drink the bitter water. The Gemara infers: She does not drink, but the husband or yavam can warn her against secluding herself with another man, and if she violates his warning, she is forbidden to him. The Gemara asks: From where are these matters derived? The Gemara answers: This is derived as the Sages taught with regard to the verse: 鈥淪peak to the children of Israel and say unto them: If the wife of any man goes astray, and acts unfaithfully against him鈥 (Numbers 5:12). The superfluous phrase 鈥渁nd say unto them鈥 is an amplification, and serves to include a betrothed woman and a widow awaiting her yavam in the halakhot of warning.

讜诪转谞讬转讬谉 诪谞讬 专讘讬 讬讜谞转谉 讛讬讗 讚转谞讬讗 转讞转 讗讬砖讱 驻专讟 诇讗专讜住讛 讬讻讜诇 砖讗谞讬 诪讜爪讬讗 讗祝 砖讜诪专转 讬讘诐 转诇诪讜讚 诇讜诪专 讗讬砖 讗讬砖 讚讘专讬 专讘讬 讬讗砖讬讛

And whose opinion is expressed in the mishna? It is the opinion of Rabbi Yonatan, as it is taught in a baraita with regard to the verse: 鈥淎nd the priest shall cause her to swear, and shall say to the woman: If no man has lain with you, and if you have not gone aside to defilement while under your husband鈥 (Numbers 5:19). This excludes a betrothed woman, who does not yet live with her betrothed, from the ritual of the bitter water. One might have thought that I exclude even a widow awaiting her yavam; therefore, the verse states: 鈥淚f the wife of any man goes astray鈥 (Numbers 5:12). The term 鈥渁ny man鈥 serves to include a widow awaiting her yavam in the ritual of the bitter water. This is the statement of Rabbi Yoshiya.

专讘讬 讬讜谞转谉 讗讜诪专 转讞转 讗讬砖讱 驻专讟 诇砖讜诪专转 讬讘诐 讗讜爪讬讗 砖讜诪专转 讬讘诐 讜诇讗 讗讜爪讬讗 讗转 讗专讜住讛 转诇诪讜讚 诇讜诪专 讗砖专 转砖讟讛 讗砖讛 转讞转 讗讬砖讛 驻专讟 诇讗专讜住讛

Rabbi Yonatan says: The phrase 鈥渨hile under your husband鈥 excludes a widow awaiting her yavam from drinking the bitter water. Lest one would say that I will exclude a widow awaiting her yavam but I will not exclude a betrothed woman, the verse therefore states: 鈥淭his is the law of jealousy, when a wife, while under her husband, goes astray, and is defiled鈥 (Numbers 5:29). The term 鈥渨hile under her husband鈥 excludes a betrothed woman from drinking the bitter water.

诪专 讗诇讬诪讗 诇讬讛 讗专讜住讛 讚拽讬讚讜砖讬 讚讬讚讬讛 讜住讜拽诇讬谉 注诇 讬讚讜

The Gemara explains the dispute: One Sage, Rabbi Yonatan, holds that the bond with the betrothed woman is stronger, as it is his own betrothal, whereas in the case of a widow awaiting her yavam, the bond stems from his brother鈥檚 betrothal. And furthermore, if the betrothed woman commits adultery, she is stoned due to her bond with him, whereas a widow awaiting her yavam who engages in sexual intercourse with another man is liable only to receive lashes. Since the bond with the betrothed woman is stronger, Rabbi Yonatan derives from the phrase 鈥渨hile under your husband鈥 that a widow awaiting her yavam is excluded with respect to the bitter water, whereas a betrothed woman is excluded only because of the phrase 鈥渁nd say unto them.鈥

讜诪专 讗诇讬诪讗 诇讬讛 砖讜诪专转 讬讘诐 讚诇讗 诪讬讞住专讗 诪住讬专讛 诇讞讜驻讛

And one Sage, Rabbi Yoshiya, holds that the bond with the widow awaiting her yavam is stronger, as she is not lacking entry into the wedding canopy, as her marriage to the yavam is completed through sexual intercourse alone. Rabbi Yoshiya therefore excludes only a betrothed woman from drinking the bitter water.

讜专讘讬 讬讜谞转谉 讛讗讬 讗讬砖 讗讬砖 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇专讘讜转 讗砖转 讞专砖 讜讗砖转 砖讜讟讛 讜讗砖转

The Gemara asks: And Rabbi Yonatan, who excludes both a betrothed woman and a widow awaiting her yavam from drinking the bitter water, what does he do with this term 鈥渁ny man鈥? What does it serve to include? The Gemara answers: Rabbi Yonatan requires it in order to include the wife of a deaf-mute and the wife of an imbecile, and the wife of

砖注诪讜诐 讜专讘讬 讬讗砖讬讛 讛讗讬 转讞转 讗讬砖讛 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讛拽讬砖 讗讬砖 诇讗砖讛 讜讗砖讛 诇讗讬砖

a mentally ill person [shiamum], whom the court warns on behalf of the husband. The Gemara asks: And according to Rabbi Yoshiya, what does he do with this term 鈥渨hile under her husband鈥? The Gemara answers: Rabbi Yoshiya requires it in order to compare a man to a woman and a woman to a man, as explained later (27a).

讗诇讗 讟注诪讗 讚讻转讬讘讬 讛谞讬 拽专讗讬 讛讗 诇讗讜 讛讻讬 讛讜讛 讗诪讬谞讗 讗专讜住讛 砖转讬讗 讜讛讗 讻讬 讗转讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 诪讚专讜诪讗 讗转讗 讜讗讬讬转讬 诪转谞讬转讗 讘讬讚讬讛 诪讘诇注讚讬 讗讬砖讱 诪砖拽讚诪讛 砖讻讬讘转 讘注诇 诇讘讜注诇 讜诇讗 砖拽讚诪讛 砖讻讬讘转 讘讜注诇 诇讘注诇

The Gemara asks: But according to both opinions, the reason for the exclusion of a betrothed woman is that these verses are written; if it were not so, I would say that a betrothed woman drinks. But when Rabbi A岣 bar 岣nina came from the South, he came and brought the following baraita with him: The verse states: 鈥淏ut if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband鈥 (Numbers 5:20). This indicates that the halakhot of a sota apply only when sexual intercourse with the husband preceded sexual intercourse with the paramour, and not in a case when sexual intercourse with the paramour preceded intercourse with the husband. In the case of a betrothed woman who committed adultery, intercourse with the paramour preceded intercourse with the betrothed, and this verse excludes her from drinking the bitter water of the sota.

讗诪专 专诪讬 讘专 讞诪讗 诪砖讻讞转 诇讛 讻讙讜谉 砖讘讗 注诇讬讛 讗专讜住 讘讘讬转 讗讘讬讛

Rami bar 岣ma said: You find the necessity for an additional exclusion in a case where her betrothed engaged in sexual intercourse with her in her father鈥檚 house, i.e., before they were married, and before the sexual intercourse with the paramour.

讚讻讜讜转讛 讙讘讬 砖讜诪专转 讬讘诐 讻讙讜谉 砖讘讗 注诇讬讛 讬讘诐 讘讘讬转 讞诪讬讛 讛讗 砖讜诪专转 讬讘诐 拽专讬转 诇讛 讗砖转讜 诪注诇讬讬转讗 讛讬讗 讚讛讗诪专 专讘 拽谞讛 诇讻诇

The Gemara questions this explanation: In the corresponding situation with regard to a widow awaiting her yavam, whom Rabbi Yonatan excludes from the sota ritual due to the exclusion from the phrase 鈥渨hile under your husband,鈥 is the necessity for this exclusion due to a case where the yavam engaged in sexual intercourse with her in her father-in-law鈥檚 house before the levirate marriage took place? But do you call that woman a widow awaiting her yavam? She is his full-fledged wife, as didn鈥檛 Rav say: If a widow awaiting her yavam engaged in sexual intercourse with her yavam, even without the intention of implementing a levirate marriage, he has acquired her as his wife with respect to all aspects of marriage, including the halakhot of a sota.

讻砖诪讜讗诇 讚讗诪专 诇讗 拽谞讛 讗诇讗 诇讚讘专讬诐 讛讗诪讜专讬诐 讘驻专砖讛

The Gemara answers: Rabbi Yonatan鈥檚 opinion is in accordance with the opinion of Shmuel, as Shmuel says: A yavam who engages in sexual intercourse with his yevama without intending to consummate the levirate marriage does not acquire her as his wife except with regard to those matters that are stated in the passage in the Torah that deals with levirate marriage, i.e., that he inherits his brother鈥檚 estate, and he can free the widow with a bill of divorce without 岣litza (see Yevamot 56a). He is not considered fully married to the woman, and, according to Rabbi Yonatan, the halakhot of a sota do not apply to her.

讗讬 讛讻讬 诇讬诪讗 专讘 讚讗诪专 讻专讘讬 讬讗砖讬讛 讜砖诪讜讗诇 讚讗诪专 讻专讘讬 讬讜谞转谉 讗诪专 诇讱 专讘 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇专讘讬 讬讜谞转谉 诪讚讗讬爪讟专讬讱 拽专讗 诇诪注讜讟讛 诪讻诇诇 讚讗砖转讜 诪注诇讬讬转讗 讛讬讗

The Gemara asks: If so, let us say that Rav stated his opinion in accordance with the opinion of Rabbi Yoshiya, and Shmuel stated his opinion in accordance with the opinion of Rabbi Yonatan. The Gemara rejects this interpretation: Rav could have said to you: I state my opinion even according to the opinion of Rabbi Yonatan. Since it was necessary for the verse to exclude a yevama who engaged in sexual intercourse with her yavam from the sota ritual, by inference one may derive that she is his full-fledged wife with regard to all other matters.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

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Sotah 24

The William Davidson Talmud | Powered by Sefaria

Sotah 24

讜谞转讬谞讛 诇讬砖专讗诇 讜讘转 讬砖专讗诇 诇诪诪讝专 讜诇谞转讬谉 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛

or Gibeonite woman who was married to a Jew of unflawed lineage, or a Jewish woman of unflawed lineage who was married to a mamzer or a Gibeonite, all of these women neither drink the bitter water nor collect payment of their marriage contracts, as the sota ritual applies only to permitted marriages.

讜讗诇讜 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛 讛讗讜诪专转 讟诪讗讛 讗谞讬 讜砖讘讗讜 诇讛 注讚讬诐 砖讛讬讗 讟诪讗讛 讜讛讗讜诪专转 讗讬谞讬 砖讜转讛

And the following women neither drink the bitter water nor collect payment of their marriage contracts: A woman who confesses and says: I am defiled, and a woman with regard to whom witnesses came and testified that she is defiled, and a woman who says: I will not drink the bitter water, even if she does not confess her guilt.

讗诪专 讘注诇讛 讗讬谞讬 诪砖拽讛 讜砖讘注诇讛 讘讗 注诇讬讛 讘讚专讱 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转

However, a woman whose husband said: I will not have her drink, and a woman whose husband engaged in sexual intercourse with her on the way to the Temple, collect payment of their marriage contracts even though they do not drink the bitter water, as it is due to the husbands that they do not drink.

诪转讜 讘注诇讬讛谉 注讚 砖诇讗 砖转讜 讘讬转 砖诪讗讬 讗讜诪专讬诐 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 讗讜 砖讜转讜转 讗讜 诇讗 谞讜讟诇讜转 讻转讜讘转谉

If the husbands of sota women died before their wives drank the bitter water, Beit Shammai say: They collect payment of their marriage contracts and they do not drink the bitter water. And Beit Hillel say: They either drink the bitter water or they do not collect payment of their marriage contracts.

诪注讜讘专转 讞讘讬专讜 讜诪谞讬拽转 讞讘讬专讜 诇讗 砖讜转讜转 讜诇讗 谞讜讟诇讜转 讻转讜讘讛 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讬讻讜诇 讛讜讗 诇讛驻专讬砖讛 讜诇讛讞讝讬专讛 诇讗讞专 讝诪谉

A woman who was pregnant with the child of another man at the time of her marriage and a woman who was nursing the child of another man at the time of her marriage neither drink the bitter water nor collect payment of their marriage contracts. This is because by rabbinic law they may not marry for twenty-four months after the baby鈥檚 birth, and therefore these also constitute prohibited marriages. This is the statement of Rabbi Meir. And the Rabbis say: He can separate from her, and remarry her after the time of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water.

讗讬讬诇讜谞讬转 讜讝拽讬谞讛 讜砖讗讬谞讛 专讗讜讬讛 诇讬诇讚 诇讗 谞讜讟诇讜转 讻转讜讘讛 讜诇讗 砖讜转讜转 专讘讬 讗诇注讝专 讗讜诪专 讬讻讜诇 讛讜讗 诇讬砖讗 讗砖讛 讗讞专转 讜诇驻专讜转 讜诇专讘讜转 讛讬诪谞讛

A sexually underdeveloped woman who is incapable of bearing children [ailonit], and an elderly woman, and a woman who is incapable of giving birth for other reasons, neither collect payment of their marriage contracts nor drink the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. Rabbi Elazar says: He can marry another woman and procreate through her; therefore, these are considered permitted marriages, and women in these categories can drink the bitter water.

讜砖讗专 讻诇 讛谞砖讬诐 讗讜 砖讜转讜转 讗讜 诇讗 谞讜讟诇讜转 讻转讜讘讛 讗砖转 讻讛谉 砖讜转讛 讜诪讜转专转 诇讘注诇讛 讗砖转 住专讬住 砖讜转讛

And all other women either drink the bitter water or do not collect payment of their marriage contracts. The wife of a priest drinks, and if she is found to be innocent of adultery, she is permitted to her husband. The wife of a eunuch also drinks.

注诇 讬讚讬 讻诇 注专讬讜转 诪拽谞讬谉 讞讜抓 诪谉 讛拽讟谉 讜诪诪讬 砖讗讬谞讜 讗讬砖

A husband can issue a warning to his wife forbidding her to seclude herself with any man, even with regard to all those men with whom relations are forbidden, e.g., her father or brother, with the exception of a minor and of one who is not a man, i.e., in a situation where a man suspects his wife of bestiality.

讜讗诇讜 砖讘讬转 讚讬谉 诪拽谞讬谉 诇讛谉 诪讬 砖谞转讞专砖 讘注诇讛 讗讜 谞砖转讟讛 讗讜 砖讛讬讛 讞讘讜砖 讘讘讬转 讛讗住讜专讬谉 诇讗 诇讛砖拽讜转讛 讗诪专讜 讗诇讗 诇驻讜住诇讛 诪讻转讜讘转讛 专讘讬 讬讜住讬 讗讜诪专 讗祝 诇讛砖拽讜转讛 诇讻砖讬爪讗 讘注诇讛 诪讘讬转 讛讗住讜专讬谉 讬砖拽谞讛

And these are the women to whom the court issues a warning in place of their husbands: One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison. The Sages said that the court warns her not in order to have her drink the bitter water if she disobeys the warning, but in order to disqualify her from receiving payment of her marriage contract. Rabbi Yosei says: The court鈥檚 warning also serves to have her drink, and when her husband is released from prison he has her drink.

讙诪壮 诪讬砖转讗 讛讜讗 讚诇讗 砖转讬讬讗 讛讗 拽谞讜讬 诪拽谞讬 诇讛 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讜 专讘谞谉 讚讘专 讗诇 讘谞讬 讬砖专讗诇 讜讗诪专转 诇专讘讜转 讗专讜住讛 讜砖讜诪专转 讬讘诐 诇拽讬谞讜讬

GEMARA: The mishna states that a betrothed woman and a widow awaiting her yavam do not drink the bitter water. The Gemara infers: She does not drink, but the husband or yavam can warn her against secluding herself with another man, and if she violates his warning, she is forbidden to him. The Gemara asks: From where are these matters derived? The Gemara answers: This is derived as the Sages taught with regard to the verse: 鈥淪peak to the children of Israel and say unto them: If the wife of any man goes astray, and acts unfaithfully against him鈥 (Numbers 5:12). The superfluous phrase 鈥渁nd say unto them鈥 is an amplification, and serves to include a betrothed woman and a widow awaiting her yavam in the halakhot of warning.

讜诪转谞讬转讬谉 诪谞讬 专讘讬 讬讜谞转谉 讛讬讗 讚转谞讬讗 转讞转 讗讬砖讱 驻专讟 诇讗专讜住讛 讬讻讜诇 砖讗谞讬 诪讜爪讬讗 讗祝 砖讜诪专转 讬讘诐 转诇诪讜讚 诇讜诪专 讗讬砖 讗讬砖 讚讘专讬 专讘讬 讬讗砖讬讛

And whose opinion is expressed in the mishna? It is the opinion of Rabbi Yonatan, as it is taught in a baraita with regard to the verse: 鈥淎nd the priest shall cause her to swear, and shall say to the woman: If no man has lain with you, and if you have not gone aside to defilement while under your husband鈥 (Numbers 5:19). This excludes a betrothed woman, who does not yet live with her betrothed, from the ritual of the bitter water. One might have thought that I exclude even a widow awaiting her yavam; therefore, the verse states: 鈥淚f the wife of any man goes astray鈥 (Numbers 5:12). The term 鈥渁ny man鈥 serves to include a widow awaiting her yavam in the ritual of the bitter water. This is the statement of Rabbi Yoshiya.

专讘讬 讬讜谞转谉 讗讜诪专 转讞转 讗讬砖讱 驻专讟 诇砖讜诪专转 讬讘诐 讗讜爪讬讗 砖讜诪专转 讬讘诐 讜诇讗 讗讜爪讬讗 讗转 讗专讜住讛 转诇诪讜讚 诇讜诪专 讗砖专 转砖讟讛 讗砖讛 转讞转 讗讬砖讛 驻专讟 诇讗专讜住讛

Rabbi Yonatan says: The phrase 鈥渨hile under your husband鈥 excludes a widow awaiting her yavam from drinking the bitter water. Lest one would say that I will exclude a widow awaiting her yavam but I will not exclude a betrothed woman, the verse therefore states: 鈥淭his is the law of jealousy, when a wife, while under her husband, goes astray, and is defiled鈥 (Numbers 5:29). The term 鈥渨hile under her husband鈥 excludes a betrothed woman from drinking the bitter water.

诪专 讗诇讬诪讗 诇讬讛 讗专讜住讛 讚拽讬讚讜砖讬 讚讬讚讬讛 讜住讜拽诇讬谉 注诇 讬讚讜

The Gemara explains the dispute: One Sage, Rabbi Yonatan, holds that the bond with the betrothed woman is stronger, as it is his own betrothal, whereas in the case of a widow awaiting her yavam, the bond stems from his brother鈥檚 betrothal. And furthermore, if the betrothed woman commits adultery, she is stoned due to her bond with him, whereas a widow awaiting her yavam who engages in sexual intercourse with another man is liable only to receive lashes. Since the bond with the betrothed woman is stronger, Rabbi Yonatan derives from the phrase 鈥渨hile under your husband鈥 that a widow awaiting her yavam is excluded with respect to the bitter water, whereas a betrothed woman is excluded only because of the phrase 鈥渁nd say unto them.鈥

讜诪专 讗诇讬诪讗 诇讬讛 砖讜诪专转 讬讘诐 讚诇讗 诪讬讞住专讗 诪住讬专讛 诇讞讜驻讛

And one Sage, Rabbi Yoshiya, holds that the bond with the widow awaiting her yavam is stronger, as she is not lacking entry into the wedding canopy, as her marriage to the yavam is completed through sexual intercourse alone. Rabbi Yoshiya therefore excludes only a betrothed woman from drinking the bitter water.

讜专讘讬 讬讜谞转谉 讛讗讬 讗讬砖 讗讬砖 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇专讘讜转 讗砖转 讞专砖 讜讗砖转 砖讜讟讛 讜讗砖转

The Gemara asks: And Rabbi Yonatan, who excludes both a betrothed woman and a widow awaiting her yavam from drinking the bitter water, what does he do with this term 鈥渁ny man鈥? What does it serve to include? The Gemara answers: Rabbi Yonatan requires it in order to include the wife of a deaf-mute and the wife of an imbecile, and the wife of

砖注诪讜诐 讜专讘讬 讬讗砖讬讛 讛讗讬 转讞转 讗讬砖讛 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讛拽讬砖 讗讬砖 诇讗砖讛 讜讗砖讛 诇讗讬砖

a mentally ill person [shiamum], whom the court warns on behalf of the husband. The Gemara asks: And according to Rabbi Yoshiya, what does he do with this term 鈥渨hile under her husband鈥? The Gemara answers: Rabbi Yoshiya requires it in order to compare a man to a woman and a woman to a man, as explained later (27a).

讗诇讗 讟注诪讗 讚讻转讬讘讬 讛谞讬 拽专讗讬 讛讗 诇讗讜 讛讻讬 讛讜讛 讗诪讬谞讗 讗专讜住讛 砖转讬讗 讜讛讗 讻讬 讗转讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 诪讚专讜诪讗 讗转讗 讜讗讬讬转讬 诪转谞讬转讗 讘讬讚讬讛 诪讘诇注讚讬 讗讬砖讱 诪砖拽讚诪讛 砖讻讬讘转 讘注诇 诇讘讜注诇 讜诇讗 砖拽讚诪讛 砖讻讬讘转 讘讜注诇 诇讘注诇

The Gemara asks: But according to both opinions, the reason for the exclusion of a betrothed woman is that these verses are written; if it were not so, I would say that a betrothed woman drinks. But when Rabbi A岣 bar 岣nina came from the South, he came and brought the following baraita with him: The verse states: 鈥淏ut if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband鈥 (Numbers 5:20). This indicates that the halakhot of a sota apply only when sexual intercourse with the husband preceded sexual intercourse with the paramour, and not in a case when sexual intercourse with the paramour preceded intercourse with the husband. In the case of a betrothed woman who committed adultery, intercourse with the paramour preceded intercourse with the betrothed, and this verse excludes her from drinking the bitter water of the sota.

讗诪专 专诪讬 讘专 讞诪讗 诪砖讻讞转 诇讛 讻讙讜谉 砖讘讗 注诇讬讛 讗专讜住 讘讘讬转 讗讘讬讛

Rami bar 岣ma said: You find the necessity for an additional exclusion in a case where her betrothed engaged in sexual intercourse with her in her father鈥檚 house, i.e., before they were married, and before the sexual intercourse with the paramour.

讚讻讜讜转讛 讙讘讬 砖讜诪专转 讬讘诐 讻讙讜谉 砖讘讗 注诇讬讛 讬讘诐 讘讘讬转 讞诪讬讛 讛讗 砖讜诪专转 讬讘诐 拽专讬转 诇讛 讗砖转讜 诪注诇讬讬转讗 讛讬讗 讚讛讗诪专 专讘 拽谞讛 诇讻诇

The Gemara questions this explanation: In the corresponding situation with regard to a widow awaiting her yavam, whom Rabbi Yonatan excludes from the sota ritual due to the exclusion from the phrase 鈥渨hile under your husband,鈥 is the necessity for this exclusion due to a case where the yavam engaged in sexual intercourse with her in her father-in-law鈥檚 house before the levirate marriage took place? But do you call that woman a widow awaiting her yavam? She is his full-fledged wife, as didn鈥檛 Rav say: If a widow awaiting her yavam engaged in sexual intercourse with her yavam, even without the intention of implementing a levirate marriage, he has acquired her as his wife with respect to all aspects of marriage, including the halakhot of a sota.

讻砖诪讜讗诇 讚讗诪专 诇讗 拽谞讛 讗诇讗 诇讚讘专讬诐 讛讗诪讜专讬诐 讘驻专砖讛

The Gemara answers: Rabbi Yonatan鈥檚 opinion is in accordance with the opinion of Shmuel, as Shmuel says: A yavam who engages in sexual intercourse with his yevama without intending to consummate the levirate marriage does not acquire her as his wife except with regard to those matters that are stated in the passage in the Torah that deals with levirate marriage, i.e., that he inherits his brother鈥檚 estate, and he can free the widow with a bill of divorce without 岣litza (see Yevamot 56a). He is not considered fully married to the woman, and, according to Rabbi Yonatan, the halakhot of a sota do not apply to her.

讗讬 讛讻讬 诇讬诪讗 专讘 讚讗诪专 讻专讘讬 讬讗砖讬讛 讜砖诪讜讗诇 讚讗诪专 讻专讘讬 讬讜谞转谉 讗诪专 诇讱 专讘 讗谞讗 讚讗诪专讬 讗驻讬诇讜 诇专讘讬 讬讜谞转谉 诪讚讗讬爪讟专讬讱 拽专讗 诇诪注讜讟讛 诪讻诇诇 讚讗砖转讜 诪注诇讬讬转讗 讛讬讗

The Gemara asks: If so, let us say that Rav stated his opinion in accordance with the opinion of Rabbi Yoshiya, and Shmuel stated his opinion in accordance with the opinion of Rabbi Yonatan. The Gemara rejects this interpretation: Rav could have said to you: I state my opinion even according to the opinion of Rabbi Yonatan. Since it was necessary for the verse to exclude a yevama who engaged in sexual intercourse with her yavam from the sota ritual, by inference one may derive that she is his full-fledged wife with regard to all other matters.

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