Dedicate Daf 19b to:



ת"ר
The Rabbis taught
in a Braisa
:

 
The verses talk about the Sotah drinking her water three times:
 
1. "He makes the woman drink the bitter water that causes the curse..."
 
Then the verse talks about the Mincha procedure, then repeats again:
 
2. "Last, he shall make the woman drink the water."
 
And
 
3. "He makes her drink the water..."
 
The Braisa discusses the reason for the repetition:
 
 
והשקה מה ת"ל
What does the extra verse
"and he shall make her drink"
teach?

והלא כבר נאמר והשקה
Doesn't the verse already said that
"he shall make her drink"?

שאם נמחקה מגילה ואומרת איני שותה מערערין אותה ומשקין אותה בעל כרחה דברי רבי עקיבא
Rabbi Akiva
said that it teaches that once
the scroll is erased,
even if the Sotah refuses to
drink,
the court
forces her to drink.

 
As the Gemara says
above
.
 
 
ר"ש אומר ואחר ישקה מה ת"ל והלא כבר נאמר והשקה
Rabbi Shimon
said that a
third
verse repeats
"and he shall make her
drink
",

אלא לאחר כל מעשים כולן האמורין למעלה
To teach that the Sotah would drink
after all the above
preparatory procedures were carried out
.

מגיד ג' דברים מעכבין בה
And he holds that
three things invalidate
the Sotah's drinking
:

עד שלא קרב הקומץ ועד שלא נמחקה מגילה ועד שלא תקבל עליה שבועה
1. The
Kometz must be offered,
2.
The scroll must be erased,
3. The Sotah
must accept upon herself the oath.

 
The Gemara will now discuss these three conditions:
 
 
עד שלא קרב הקומץ
1.
"Before the Kometz was offered"

ר"ש לטעמיה
Rabbi Shimon follows his own reasoning,

דאמר מקריב את מנחתה ואח"כ משקה
For Rabbi Shimon says that the Kohen offers the Mincha
before
the Sotah
drinks.

 
In contrast to the opinion of .
 
 
עד שלא נמחקה מגילה
2.
"Before the scroll was erased"

אלא מאי משקה לה
If the scroll wasn't erased,
what is
the Sotah drinking
?

 
The Gemara answers:
 
 
אמר רב אשי
Rav Ashi said:

לא נצרכה לשרישומו ניכר
The Sotah may not drink her mixture even if only
an imprint
of the writing remains
.

 
 
 
עד שלא תקבל עליה שבועה
3.
"If
the Sotah drank her mixture before she
accepted upon herself the oath",

מישתא הוא דלא שתיא הא מיכתב כתבי לה
This implies that the Sotah may not
drink
the bitter waters before she accepts her oath
, but the
scroll
may be written.

והאמר רבא מגילת סוטה שכתבה קודם שתקבל עליה שבועה לא עשה ולא כלום
But didn't Rava say that
if the Sotah's scroll
was written before the acceptance of the oath,
the scroll is invalid
?

כדי נסבה
This text is imprecise, and one may not even write the scroll before she accepted her oath
.

 
 
 
במאי קמיפלגי
Regarding what are
and Rabbi Shimon arguing?

תלתא קראי כתיבי
There are three
times the
verse
says "And he will make her drink:"

והשקה קמא
The first
verse says
"He will make her drink",

ואחר ישקה
The second verse says
"And after that he will make her drink",

והשקה בתרא
The third verse says
"He will make her drink".

רבנן סברי והשקה קמא לגופו שמשקה ואח"כ מקריב את מנחתה
The Sages
expound
the first
verse which says
"he will make her drink"
to teaches that the Sotah drinks the bitter waters before
the Mincha offered,

ואחר ישקה מיבעי ליה לשרישומו ניכר
"And afterwards he will make her drink"
teaches that the Sotah may not drink the bitter waters while the writing's
imprint is
still
visible
on the scroll.

והשקה בתרא שאם נמחקה מגילה ואומרת איני שותה מערערין אותה ומשקה אותה בעל כרחה
And the last "he will make her drink"
teaches that, once the scroll is erased, the court
forces a recalcitrant Sotah to drink.

 
 
Opinion "He will make her drink" "And after that he will make her drink" "He will make her drink"
The Sages The Sotah drinks the bitter waters before the Mincha offered. The Sotah may not drink the bitter waters while the writing's imprint is still visible. The court forces a recalcitrant Sotah to drink.
 
 
ור"ש סבר ואחר ישקה לגופו שמקריב את מנחתה ואח"כ משקה
And Rabbi Shimon
expounds the verse
"and afterwards he will make her drink" to teach that the Mincha is offered before the Sotah drinks,

והשקה קמא שאם השקה ואח"כ הקריב את מנחתה כשרה
The first
verse saying
"he will make her drink"
teaches that the Sotah procedure does not have to be redone if the Sotah
drank before the Mincha was offered,

והשקה בתרא שאם נמחקה מגילה ואמרה איני שותה מערערין אותה ומשקין אותה בעל כרחה
The latter "he will make her drink"
teaches that, once the scroll is erased, the court
forces a recalcitrant Sotah to drink.

 
 
Opinion "He will make her drink" "And after that he will make her drink" "He will make her drink"
The Sages The Sotah drinks the bitter waters before the Mincha offered. The Sotah may not drink the bitter waters while the writing's imprint is still visible. The court forces a recalcitrant Sotah to drink.
Rabbi Shimon The Sotah procedure does not have to be redone if the Sotah drank before the Mincha was offered. The Mincha is offered before the Sotah drinks. The court forces a recalcitrant Sotah to drink.
 
 
ורבנן בדיעבד לא פתח קרא
The Sages,
however, do not believe that the
verse would
not begin with
teach
the Halacha of what to do
after the fact.

 
According to Rabbi Shimon, the very first verse teaches what to do if the Kohen messed up and made the Sotah drink before offering her Mincha. The Sages find that untenable.
 
However, the Gemara asks a question:
 
 
וסבר ר"ע משקין אותה בעל כרחה
But does Rabbi Akiva that
the court would
force
a Sotah to
drink against her will?

והתניא רבי יהודה אומר כלבוס של ברזל מטילין לתוך פיה שאם נמחקה מגילה ואמרה איני שותה מערערין אותה ומשקין אותה בע"כ
But didn't
a Braisa say
that
while
Rabbi Yehuda holds
that if a Sotah refuses to drink the bitter waters
after the scroll was erased
, the court
would
forcefully open
her mouth
and force her to drink them, while

אמר רבי עקיבא כלום אנו צריכין אלא לבודקה והלא בדוקה ועומדת
Rabbi Akiva
argued, saying that the Sotah drinks the bitter waters
to check
her immorality. By admitting her guilt,
she's "checked"
and there's no point in her drinking.

 
In the above Braisa, Rabbi Akiva holds that the court doesn't force the Sotah to drink her bitter waters, while the Braisa says that the court does?
 
The Gemara answers:
 
 
אלא עד שלא קרב הקומץ יכולה לחזור בה משקרב הקומץ אינה יכולה לחזור בה
Rather,
Rabbi Akiva holds that
a Sotah can retract as long as the Kometz wasn't offered, but once the Kometz was offered she can no longer retract
(and we'll force her to drink.)

 
The Gemara will now ask the obvious question:
 
 
וליטעמיך תיקשי לך היא גופה משקרב הקומץ אינה יכולה לחזור בה והלא בדוקה ועומדת
This answer doesn't make sense. For even if she admits her guilt
after the Kometz was offered,
she's still presumed guilty and
"checked"?

 
Rather, the Gemara answers...
 
 
לא קשיא
There
is no contradiction:

הא דקהדרא בה מחמת רתיתא
When she retracted due to fear
we force her to drink, since she never truly admitted guilt,

 
Her panicked admission of guilt right before the test is a sign that she's scared and not she's not really admitting her guilt.
 
 
והא דקהדרא בה מחמת בריותא
While if
she retracted calmly
we don't force her to drink, since her calm demeanor is a sign that she knew her guilt and was never planning to drink.

 
 
 
והכי קאמר
And this is what
Rabbi Akiva
's saying:

כל מחמת בריותא כלל כלל לא שתיא
A Sotah who
retracted calmly doesn't drink,
whether she retracted before the Kometz's offering or after.

מחמת רתיתא
If, on the other hand, she retracted
in fear,

עד שלא קרב הקומץ דאכתי לא אמחוק מגילה
If her retraction was
before the Kometz was offered and the scroll was erased,

אי נמי אמחוק מגילה דשלא כדין עביד כהנים דמחקי
Or
she retracted after the Kometz but before
the scroll was erased (The Kohanim didn't act properly by erasing
the scroll before offering the Kometz
),

מצי הדרא בה
She can retract.

 
 
 
משקרב הקומץ דבדין עביד כהנים דמחקי לא מצי הדרא בה
Once the Kohanim brought the Kometz (The Kohanim behaved correctly
in erasing the scroll after the Kometz
),
the Sotah
can no longer retract.






Translation copyright by the OpenGemara project. If you would like permission to use our data, please contact us

Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
Last build: 2019-01-31T02:13:57Z