Dedicate Daf 18b to:



ושומרת יבם וכנוסה
One awaiting Yibum, and as a married woman
after Yibum
.

 
 
There is an argument what oath did the Sotah accept on herself:
 
אמן שלא נטמאתי ואם נטמאתי יבואו בי
1.
Amen that I was not impure, and if I was impure, the
waters
should come inside
of
me.

ר"מ אומר אמן שלא נטמאתי אמן שלא אטמא
2.
Rabbi Meir said
that when she answers
Amen
twice, she's accepting
that she was not impure, and that
she
will not be impure.

 
The argument is even if the Sotah would commit adultery after the procedure, she would be punished
then
.
 
 
הכל שוין שאין מתנה עמה לא על קודם שתתארס ולא על אחר שתתגרש
Everyone
(even Rabbi Meir, who says that the Sotah swears that she will not be immoral)
agrees that
the husband
may not
make the woman swear that she was not immoral before her close
First step in the marriage procedure
Kiddushin
and not
that she will not be immoral
after they divorce.

נסתרה לאחד ונטמאת ואח"כ החזירה לא היה מתנה עמה
The husband cannot make his wife swear that
she will not become impure
between her future divorce and
remarriage,

זה הכלל כל שתבעל ולא היתה אסורה לו לא היה מתנה עמה:
For
the general rule is that
one may not add to the conditions of the oath any case of immorality which does
not forbid her
to her husband.

 
One may not marry someone who either:
 
1. Had illicit relations while married to him, or
2. Was married to someone else after a divorce.
 
In the Mishna's case, neither condition is fulfilled, as she wasn't married to her husband when having relations, and wasn't married to the adulterer.
 
 
Gemara
: גמ':
Gemara

אמר רב המנונא שומרת יבם שזינתה אסורה ליבמה
Rav Hamnuna said
that if a woman
one who was awaiting Yibum had
illicit
relations,
her Yavam may no longer perform Yibum with her.

 
 
 
ממאי
Why
not?

מדקתני שומרת יבם וכנוסה
It can be derived from the
"One awaiting Yibum, and as a married woman
after Yibum
".

 
The proof follows:
 
 
אא"ב אסירה משום הכי מתנה בהדה
It makes
sense to permit
the husband to make his wife swear that she wasn't immoral
while awaiting Yibum
only if that act
forbids her to her
Yavam.

אלא א"א לא אסירה היכי מתנה בהדה
But if
a woman awaiting
Yibum does
not
become forbidden, how could
the husband make her swear?

התנן זה הכלל כל שאילו תיבעל ולא תהא אסורה לו לא היה מתנה עמה
The Mishna
that the the husband cannot force his wife to swear over such immorality which does not
forbid her.

 
 
 
אמרי במערבא לית הילכתא כרב המנונא
In Israel,
the Rabbis said that
the Halacha does not follow Rav Hamnuna.

 
And even if one's Yevamah had illicit relations prior to the Yibum, he may marry her.
 
 
But what do they do with the above proof?
 
 
אלא הא דקתני שומרת יבם וכנוסה הא מני ר"ע היא דאמר אין קידושין תופסין בחייבי לאוין ומשוי לה כי ערוה
The Mishna follows
the opinion of
Rabbi Akiva, who says that one cannot mary one who is prohibited by force of even a
regular
negative prohibition.

 
One cannot marry an " Erva " (an illicit relation), and if one tries, they are not considered married and the wife doesn't need to divorce to be able to marry another.
 
There is a three way argument over definition of the term " Erva ":
 
 
Opinion Strength Example
Rabbi Yehoshua Capital-Crime level One's mother-in-law or daughter-in-law (even if they were single at the time of relations)
Shimon HaTeimani Kares level Sister
Rabbi Akiva Negative Prohibition level Mamzer
 
As Rabbi Akiva holds that even a Negative Prohibition is considered an " Erva ", and a Yavam's relationship to her Yevamah is by force of a close
"then the wife of the dead one shall not go out to a strange man"
Negative Commandment , he holds that one who is immoral while awaiting Yibum is considered an adulterer, the descendant is a Mamzer, is forbidden to do Yibum, and is forbidden to stay married to her.
 
That is why he holds that one may make his wife swear that she did not commit adultery while awaiting Yibum, while the Sages, who follow Shimon HaTeimani's opinion, argue.
 
 
The Gemara asks two questions:
 
 
בעי רבי ירמיה מהו שיתנה אדם על נישואין הראשונים
Rabbi Yirmiya asked
1.
If
the husband can make his wife swear about her immorality during their
first marriage,

 
If she was married to him, divorced, remarried, then she was warned, secluded, and taken to the Beis Hamikdash as a suspected Sotah.
 
Can the husband now make her take an oath that she was never immoral even in her first marriage with him?
 
 
על נישואי אחיו מהו
2. Can a husband make his wife swear about her immorality when she was still
married to his brother?

 
She was married, her husband passed away, did Yibum with her brother-in-law . She was then warned, secluded, and taken to the Beis Hamikdash as a suspected Sotah.
 
Can the husband now make her take an oath that she was never immoral even in her first marriage?
 
 
The Gemara answers:
 
 
ת"ש זה הכלל כל שתיבעל ולא תהא אסורה לו לא היה מתנה עמה
The said
that the rule
is that
one may not add to the conditions of the Sotah's oath any case of immorality which does
not forbid her
to her husband.

הא אסירה ה"נ דמתנה ש"מ:
Which implies that
any intimacy which
would
forbid her,
can
be
added to the condition
of the oath
.

 
And since immorality under such first marriage make her ineligible to marry the second time, it may be demanded of a Sotah to swear that she was also innocent then.
 
 
 
ר"מ אומר אמן שלא נטמאתי וכו':

תניא
A Braisa was taught:

לא כשאמר ר"מ אמן שלא אטמא שאם תטמא מים בודקין אותה מעכשיו
Rabbi Meir didn't mean that the
Sotah
waters will check her retroactively,

אלא לכשתטמא מים מערערין אותה ובודקין אותה
Rather, when she
will
becomes impure
in the future
, The waters will gurgle up
in her throat
and check her.

 
 
 
בעי רב אשי מהו שיתנה אדם על נישואין האחרונים
Rabbi Ashi asked if
(according to Rabbi Meir)
a person
make his wife swear that she will not be immoral
in a future marriage,

 
So that if they will divorce and remarry, and then the wife will be immoral, the waters will check her and she'll be punished.
 
 
השתא מיהא לא אסירה ליה
One one hand,
she's not forbidden
now,

או דילמא זימנין דמגרש לה והדר מהדר לה
On the other hand, if she'll have illicit relations after a
divorce and
remarriage
,
she'll
become
forbidden to her husband
.

 
The Gemara answers:
 
 
ת"ש הכל שוין שלא היה מתנה עמה לא על קודם שתתארס ולא על אחר שתתגרש
The
says: "All agree that
the husband
cannot
stipulate the oath on immorality which took place
before the marriage or
which will take place
after a divorce,

נסתרה לאחד נטמאת ואח"כ יחזירנה לא היה מתנה
The husband cannot make his wife swear that
she will not become impure
between her future divorce and
remarriage."

הא יחזירנה ותיטמא ה"נ דמתני ש"מ
From this
one can imply
that the
Sotah waters would
check had
the husband remarried her before
she was immoral.

 
 
 
ת"ר
The Braisa taught:

זאת תורת הקנאות מלמד שהאשה שותה ושונה
The verse
"This is the law of jealousy" teaches that a woman may drink
the Sotah waters multiple times
.

רבי יהודה אומר זאת שאין האשה שותה ושונה
Rabbi Yehuda said that
the word "this"
teaches that a woman may
not
drink
the Sotah waters multiple times
.

 
The word "this" is a limiting word, so he said that she's limited to one drinking.
 
 
אמר ר' יהודה מעשה והעיד לפנינו נחוניא חופר שיחין שהאשה שותה ושונה וקיבלנו עדותו בשני אנשים אבל לא באיש אחד
Rabbi Yehuda said Nechunia the ditch-digger testified that a woman may drink
the Sotah waters multiple times
, and he accepted his testimony
when each suspicion was from a different
husband, but
may not drink the Sotah waters multiple times from one husband
.

 
So Rabbi Yehuda retracted his teaching due to the word "law", which is an "adding word", and permits one's second husband to test her.
 
However, the argues on this, implying that a woman can be tested multiple times by the same husband.
 
 
וחכ"א אין האשה שותה ושונה בין באיש אחד בין בב' אנשים
And the Sages said that a woman may
not
drink
the Sotah waters multiple times
, whether
she was suspected by the same
husband or by a different husband.

ות"ק נמי הכתיב זאת
How does the interpret the word
"This"?

 
The "first opinion" seems to view the verse in the most "constrictive" manner - the Sotah procedure can only be done once.
 
 
ורבנן בתראי נמי הא כתיב תורת
And how do interpret the word
"The law"?

 
 
Opinion This Law
First Opinion ? One may tested multiple times
Rabbi Yehuda The same husband may not test his wife multiple times A different husband may test his wife multiple times
The Sages One may not be tested multiple times ?
 
The Gemara answers:
 
 
אמר רבא באיש אחד ובועל אחד דכ"ע לא פליגי דאין האשה שותה ושונה
Rava said
that all agree
that one
isn't tested
twice
(if both times she was warned by the same husband about the same adulterer),






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