OpenGemara > Gemara > Sotah

דכתיב זאת

Since the verse

says "this".

 
So at least the same person shouldn't be able to test her twice.

בשני אנשים ושני בועלין דכולי עלמא לא פליגי דהאשה שותה ושונה דכתיב תורת

And all agree that one

may be tested twice if the second time she was warned by a different

husband

against a different

adulterer,

as the verse says

"Law of".

 
Rather, the argument is:

כי פליגי באיש אחד ושני בועלין בשני אנשים ובועל אחד

May

one husband

test his wife against

two

different

adulterers, or

if a second

husband

may test against the same

adulterer.

ת"ק סבר תורת לרבויי כולהי זאת למעוטי איש אחד ובועל אחד

The

"First Opinion"

expounds the word

"Law of" to

permit the husband to test his wife whenever, and the word

"this"

to allow the husband to test his wife twice only over a different adulterer

ורבנן בתראי סברי זאת למעוטי כולהי תורת לרבויי שני אנשים ושני בועלין

While the

Sages

expound

the word

"this"

as allowing only testing the Sotah once, and the word

"Law of"

to permit a second husband to test his wife over another adulterer.

ור' יהודה זאת למעוטי תרתי תורת לרבות תרתי

While Rabbi Yehuda

says that the word

"this" excludes two

cases, while the word

"Law of" includes

two cases

זאת למעוטי תרתי איש אחד ובועל אחד איש אחד ושני בועלין

The word

"this" excludes two

cases

A man may not test his wife twice, not over the same

adulterer

and not over another

adulterer,

 
As he's presumably overly suspicious, and is making up spurious claims.

תורת לרבויי תרתי שני אנשים ובועל אחד שני אנשים ושני בועלין

While the word

"Law of" include two cases -

A second husband may test his wife twice, both over the same

adulterer

and over another

adulterer.

Opinion	This	Law
First Opinion	The same husband may not test multiple times against the same adulterer.	Generally, one may be tested multiple times.
Rabbi Yehuda	The same husband may not test his wife multiple times.	A second husband may test his wife multiple times.
The Sages	Generally, one may not be tested multiple times.	A second husband may test his wife against another adulterer.

Chapter Three

Mishna

:מתני':

Mishna

היה נוטל את מנחתה מתוך כפיפה מצרית ונותנה לתוך כלי שרת

The husband

would take the Mincha

out of

the Egyptian basket, and places it into a sanctified vessel,

ונותנה על ידה וכהן מניח ידו מתחתיה ומניפה

He then

puts it on

the Sotah's

hands,

then

a Kohen puts his hand underneath hers

, and they wave

the Mincha together

הניף והגיש קמץ והקטיר

They

wave it,

then the Kohen

brings the Kometz

to the south - west corner of the Altar

, and offers it.

והשאר נאכל לכהנים

And the Kohanim eat the rest.

 
The   Gemara 

will now discuss the order of the   Sotah 

procedure. 
 
There are two opinions:

היה משקה ואחר כך מקריב את מנחתה

1. The Kohen

offers the Mincha after

the Sotah

drinks

her water

רבי שמעון אומר מקריב את מנחתה ואח"כ היה משקה

Rabbi Shimon said

that the Sotah

drinks

her water

after

the Kohen

offers the Mincha,

שנאמר ואחר ישקה את האשה את המים

the verse says

"and afterward shall make the woman drink the water."

אם השקה ואחר כך הקריב את מנחתה כשרה:

Source in Gemara

However, if the Sotah

first drank

her water

and

only then the Kohen

offered the Mincha,

the procedure does not have to be repeated.

Gemara

:גמ':

Gemara

אמר ליה רבי אלעזר לרבי יאשיה דדריה

Rabbi Elazar told Rabbi Oshiya of his generation:

 
There was another Rabbi Oshiya who lived a generation earlier and was a   Tanna.

לא תיתב אכרעך עד דמפרשת לה להא מילתא מנין למנחת סוטה שטעונה תנופה

"Don't sit on your feet until you

tell me the source

that a Sotah's Mincha

must be waved.

 
The   Gemara 

asks:

מנא לן

Rabbi Elazar doesn't know the source?

והניף כתיב בה

The verse explicitly says that

"he shall wave it"!

בבעלים מנלן

Rather, Rabbi Elazar wanted to know the source that the wife must do the waving with the Kohen

 
The   Gemara 

answers:

אתיא יד יד משלמים

The source is a Gezeira Shava linking the words

"hand"

of the Sotah with the word

"hand"

dealing with the waving of the

Shelamim

offering

כתיב הכא ולקח הכהן מיד האשה

One verse says

"And the Kohen shall take the meal-offering of jealousy out of the woman's hand",

וכתיב התם ידיו תביאנה

And

another verse (dealing with the Shelamim) says

"his own hands shall bring".

מה כאן כהן אף להלן כהן

Just

as the Sotah's waving must be done with

a Kohen, so too

the Shelamim's waving must be done with

the Kohen,

ומה להלן בעלים אף כאן בעלים

And just as the owner

must wave the Shelamim

, so too

must the

owner

(the wife) wave the Sotah's Mincha

הא כיצד

How

do two people wave the offering at the same time

מניח ידו תחת ידי הבעלים ומניף:

Source in Mishna

The Kohen

places his hands under

the hands

of the owner, and

they together wave the sacrifice.

:הניף והגיש קמץ וכו':

They wave

the Mincha, and the kohen

brings the Kometz

to the Altar.

:היה משקה ואחר כך מקריב את מנחתה:

The Kohen would make the suspected Sotah

drink and would then offer the Mincha.

 
The   Gemara 

asks:

הא אקרבה

How could the Kohen offer the Mincha after the Sotah drinks her mixture?

He already offered it

before she drank it

 
The   Gemara 

answers:

הכי קאמר

Rather, the Mishna is teaching two things:

סדר מנחות כיצד

1. The

Mincha

procedure:

הניף והגיש קמץ והקטיר והשאר נאכל לכהנים

They

wave it,

the Kohen brings

the Kometz

to the Altar, the Kohen

offers it, and the Kohanim eat the rest

of the Mincha.

ובהשקאה גופה

2. Then the Mishna discusses

the

procedure of the Sotah

drinking,

פליגי רבי שמעון ורבנן

About which

Rabbi Shimon and the Sages argue:

דרבנן סברי משקה ואח"כ מקריב את מנחתה

For

the Rabbis reason that

the Sotah

drinks

her mixture

and then

the Kohen

offers the Mincha,

ורבי שמעון סבר מקריב את מנחתה ואחר כך משקה

And Rabbi Shimon reasons that

the Kohen

offers the Mincha and

only then

does

the Sotah

drink,

שנאמר ואחר ישקה:

Since the verse says

"And afterward shall make her drink".

:ואם השקה ואחר כך הקריב את מנחתה כשרה:

But if the