Dedicate Daf 2a to:

Chapter One

If a husband suspects his wife of immorality, he may (under certain conditions) test her by bringing her to Jerusalem and having her drink the Bitter water. If she's guilty, she'll perish a gruesome death (See ).
In order for the husband to bring his wife to Jerusalem, she must be:
1. Told by her husband not to be secluded (this is called the Hasraah - the warning)
2. Then, she must be secluded with that person about whom she was warned (as mentioned in the Mishna).
If these conditions are met, the husband may no longer live with his wife. The Gemara will discuss in
This Mishna will discuss the testimony required.
המקנא לאשתו
Discussed in Gemara
How does
one warn his wife?

רבי אליעזר אומר מקנא לה על פי שנים ומשקה על פי עד אחד או ע"פ
=על פי
Discussed in Gemara Rabbi Eliezer says that one
can make his wife drink the Bitter waters based on a
This is the colloquial translation of the word "Kinui". The Gemara ( ) will further discuss the true meaning of the word
in the presence
of two
and one can make her drink
the Bitter waters
based on a single witness
testifying that she was secluded
even based solely
on his own claim
that she was secluded

רבי יהושע אומר מקנא לה על פי שנים ומשקה ע"פ
=על פי
Discussed in Gemara Rabbi Yehoshua says that the warning
is only effective if performed in the presence
of two
, and one can make
his wife
the Bitter water only based on the testimony
of two

כיצד מקנא לה
Discussed in Gemara How does the husband warn her?

אומר לה בפני שנים אל תדברי עם איש פלוני ודברה עמו עדיין היא מותרת לביתה ומותרת לאכול בתרומה
the husband
to the wife
in front of two witnesses "Don't speak with so - and - so" and she did
despite his warning
his warning is not effective
and she is permitted to
stay married
to her husband and may continue eating Terumah
if the husband was a Kohen

נכנסה עמו לבית הסתר ושהתה עמו כדי טומאה אסורה לביתה ואסורה לאכול בתרומה
however, the wife
went into seclusion with that man and waited
the necessary amount of time to become impure, she is forbidden
to stay married
to her husband, and may no longer eat Terumah.

One who was warned and had illegal seclusion is forbidden to stay married to her husband due to the concern that she had relations (The Mishna ( ) derives that a woman who was immoral may not stay married to her husband).
ואם מת חולצת ולא מתייבמת
Discussed in Gemara If
the husband
passes away, she does Chalitza
with her brother - in - law
and may not do Yibum.

The Gemara will first discuss the order of the tractates. The order of tractates in Nashim is:
1. Yevamos - The laws of Levirate marriage
2. Kesuvos - The laws of marriage contracts
3. Nedarim - The laws of vows
4. Nazir - The laws of Nazirites
5. Sotah - The laws of the unfaithful wife
6. Gittin - The laws of divorce
7. Kiddushin - The laws of marriage
Let us see:

The Gemara Asks:
תנא מנזיר סליק מאי תנא דקא תנא סוטה
The Tanna just
finished teaching the tractate
of Nazir
concerning the laws of the Nazirite
. Why does
Mishna continue to

The Gemara Answers:
Due to the
teaching of Rebbi,

דתניא רבי אומר
For a
was taught
in which
Rebbi said:

The Gemara Asks:
למה נסמכה פרשת נזיר לפרשת סוטה
Why is the
portion of Nazir
right after the Torah portion
of Sotah?

The Gemara Answers:
לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין
To teach that anyone who sees a Sotah in her close
disgrace should separate himself from close
As overindulgence in wine to immorality.

The Gemara Asks:
וליתני סוטה והדר ליתני נזיר
shouldn't the Mishna
the tractate
Sotah and then teach
the tractate

Following the order of the Chumash (and simple logic).
The Gemara Answers:
איידי דתנא כתובות ותנא המדיר תנא נדרים
the Mishna
taught Kesuvos, and
the last chapter of Kesuvos is about the laws of
the Mishna
taught the tractate of Nedarim,

ואיידי דתנא נדרים תנא נזיר דדמי לנדרים
after the Mishna
taught Nedarim, it taught
the laws of
Nazir, which are similar to
the laws
of vows,

וקתני סוטה כדרבי
And, following Rebbis' exposition, followed
the tractate of Nazir with the tractate
of Sotah.


דיעבד אין לכתחילה לא
This implies that
the Mishna teaches the laws of warning only if the husband decided to warn his wife against the Torah's better judgment, but ideally the husband should
warn his wife.

קסבר תנא דידן אסור לקנאות
The Tanna of the Mishna must reason that it is forbidden
for a husband
to warn
his wife.

The Gemara will continue this discussion on .
=אמר רב
שמואל בר רב יצחק כי הוה פתח ריש לקיש בסוטה אמר הכי
Rabbi Shmuel bar Rav Yitzchak said that when Reish Lakish would begin
his lecture on the Torah portion discussing the Sotah
, he would say
the following exposition:

אין מזווגין לו לאדם אשה אלא לפי מעשיו
A man is matched a woman based on his deeds,

Hashem arranges a righteous wife to a righteous husband, and a wicked wife to a wicked husband. So, for example, if one commits immorality, so .
כי לא ינוח שבט הרשע על גורל הצדיקים
a verse
says "For the scepter of wickedness will not rest upon the lot of the righteous"

אמר רבה בר בר חנה אמר ר'
יוחנן וקשין לזווגן כקריעת ים סוף
Rabbah said in the name of Rabbi Yochanan that it is as hard
for Hashem to
as it was to split the Red Sea,

שנאמר אלהים מושיב יחידים ביתה מוציא אסירים בכושרות
the verse
says "Hashem settles individuals in a house. He releases the prisoners in an equable

The verse connects marrying (two) singles into one house to taking the Jews out of Egypt.
The Gemara Asks:
Is it true
that it's hard for Hashem to find marriages?

והא אמר רב יהודה אמר רב ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני בית פלוני לפלוני שדה פלוני לפלוני
But didn't Rav Yehuda say in the name of Rav that forty days before the creation of the
fetus a heavenly voice rings out which says "The daughter of so - and - so to so - and so, such - and - such a house to so - and - so, and such - and - such a field to so - and - so"?

And, as the marriage was arranged in heaven before their birth, it shouldn't be hard to get them married.
The Gemara Answers:
לא קשיא הא בזוג ראשון הא בזוג שני
are not contradictory, for a first marriage
is predestined by the heavenly voice, as described by Rav Yehuda
while a second marriage
is as close
As he's not naturally predisposed to his bride
difficult as splitting the Red Sea, as described by Rabbah

=רבי אליעזר
אומר מקנא לה על פי שנים וכו':
Discussed in Mishna - Rabbi Elazar said that one warns her based on two witnesses.

עד כאן לא פליגי אלא בקינוי וסתירה אבל בטומאה עד אחד מהימן
The argument in the Mishna is whether the warning or seclusion must be in front of two witnesses
to be halachically important,
everyone agrees
if there were witnesses of her warning and seclusion,
a single witness is believed
to testify
that there was immorality,

ותנן נמי עד אחד אומר אני ראיתי שניטמאת לא היתה שותה
And a taught that a single witness is believed
to testify
that the wife was immoral, and she wouldn't
be permitted to
the Bitter water to vindicate herself.

The Gemara Asks:
מדאורייתא מנלן דמהימן עד אחד
What is the Biblical
that a single witness is believed
that one has committed immorality ( )?

The Gemara Answers:
דתנו רבנן
The Sages taught:

The verse says: "And a man lie with her a lying of seed, and it be hid from the eyes of her husband, and she had secreted herself , and she be defiled, and there be no witness to it, and she had not been seized
i.e., forced
The following verses imply that a woman becomes prohibited to her husband only if "and there be no witness to it, and she had not been seized
i.e., forced
The Gemara will prove that the "there be no witness" means that even if "there be no
witnesses", she is assumed to have committed adultery and is forbidden to stay married.
The Gemara Asks:
ועד אין בה בשנים הכתוב מדבר או אינו אלא אפילו באחד
Does the verse
"There were no witness to her"
mean that there were no
witnesses, or that
there was not even a
single witness?

The Gemara Answers:
=תלמוד לומר
לא יקום עד אחד באיש
To clarify matters, another verse says
"A single witness shall not rise against a man."

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