Dedicate Daf 28a to:



דאי אית ביה עון בדקי ליה מיא
The
bitter
waters
also
check
the husband if he
sinned
(by living with his wife after her seclusion),

כי אית ביה עון בדידיה מי בדקי לה מיא לדידה
As
if he
himself
sinned
immorally, the bitter
water
wouldn't
check
his wife
,

והא תניא
As a Braisa
taught:

ונקה האיש מעון והאשה ההיא תשא את עונה
The verse says
"And the man shall be clear from iniquity, and that woman shall bear her iniquity."

בזמן שהאיש מנוקה מעון המים בודקין את אשתו אין האיש מנוקה מעון אין המים בודקין את אשתו
When
the husband
is clean from the sin
of being intimate with his wife after her seclusion
, the
bitter
waters checks his wife. When
the husband
is not clean from
that
sin, the
bitter
water does not check his wife.

 
The Gemara tries a second answer:
 
 
ואלא לבועל
2.
Rather,
the Mishna says that the water checks
the adulterer.

ליתני כדקתני סיפא כשם שאסורה לבעל כך אסורה לבועל
If so, why doesn't
the Mishna teach
this law explicitly
like it does in the
latter part of the Mishna, that
just as a woman is forbidden
to stay married to her
husband, so too she's forbidden
to marry her
adulterer?

 
The Gemara stays with this answer,
 
 
לעולם לבועל
In truth,
the Mishna means that the water check the
adulterer,

ורישא איידי דתנא אותה תני אותו
But since in the first
part of the Mishna, the Mishna calls the wife
"her", so too the Mishna
calls the adulterer
"him",

סיפא איידי דתנא בעל תנא בועל
Since the latter
part of the Mishna calls the husband
"the husband",
it calls the adulterer
"the adulterer".

 
 
 
 
:שנאמר ובאו ובאו:
As it says "and they will come, and they will come"

 
The Gemara discusses the following teaching of the Mishna. It says "Just as the
bitter
waters check her, so to they check him, As the verse says 'they will come ... And they will come'."
 
The Gemara asks:
 
 
איבעיא להו
A question was asked:

באו ובאו קאמר או ובאו ובאו קאמר
Is the derivation from the extra Vav in the word
"
U'
Bau, U'Bau " or is
the derivation from the doubling of the word
" U'Bau, U'Bau "?

 
The Gemara answers, saying that Rabbi Akiva expounds the extra Vav .
 
 
ת"ש
The taught:

כשם שאסורה לבעל כך אסורה לבועל שנאמר נטמאה ונטמאה
Just as
the wife is forbidden to stay with
her husband, she's also forbidden to her adulterer, as
the verse
says " Nitmeh V'Nitmeah
(impure, she was impure)
"

 
The Gemara rejects this answer, saying...
 
 
ועדיין תיבעי נטמאה נטמאה קאמר או נטמאה ונטמאה קאמר
But the question
can be asked there also: Is the derivation that the wife is forbidden to the adulterer from the extra Vav in the word
"
V'
Nitmeah, V'Nitmeah
(impure, she was impure)
", or
is it derived from the doubling of the word
" V'Nitmeah, V'Nitmeah "

 
The Gemara concludes from another proof:
 
 
ת"ש מדקתני סיפא רבי אומר שני פעמים האמורין בפרשה ונטמאה ונטמאה אחד לבעל ואחד לבועל מכלל דרבי עקיבא ווי קדריש
The law can be derived
from Rebbi, who said that
an immoral wife is forbidden to both her husband and to her adulterer
from the doubling of the word "
V'
Nitmeah, V'Nitmeah
(impure, she was impure)
". This implies that Rabbi Akiva expounds the Vavs .

 
 
 
הלכך לרבי עקיבא שיתא קראי כתיבי
Therefore, according to Rabbi Akiva, there are six
expository parts
to the verse:

 
There are three times the verse says "And she'll be impure", with a Vav before each one. As Rabbi Akiva expounds the extra Vavs, there are six elements which can be expounded:
 
 
חד לצואה דידה
1. To teach Hashem's
command
to the Sotah water to check the suspected wife
,

וחד לצואה דידיה
2. To teach Hashem's
command
to the Sotah water to check the suspected adulterer
,

חד לעשייה דידה
3. To teach that the bitter water
affects
the suspected wife
,

וחד לעשייה דידיה
4. To teach that the Sotah water
affects
the adulterer
,

חד לידיעה דידה
5. To
inform
the Jewish people that the Sotah waters check the suspected wife's stomach before her womb
,

וחד לידיעה דידיה
6. To
inform
the Jewish people that the Sotah waters check the adulterer's stomach before his thigh
.

 
 
 
ורבי תלתא קראי כתיבי
According to Rebbi,
however
, there are only three
extra
verses:

 
As he doesn't expound the extra Vav.
 
 
חד לצואה
1. To teach Hashem's
command
to the bitter water to check the suspected wife
,

וחד לעשייה
2. To teach that the Sotah water
affects
the suspected wife
,

וחד לידיעה
3. To
inform
the Jewish people that the Sotah waters check the suspected wife's stomach before her womb
.

 
The Gemara asks:
 
 
ורבי כשם שהמים בודקין אותה כך בודקין אותו מנא ליה
So
from where does Rebbi
derive
that the water checks
the adulterer
the same way it checks
the wayward wife?

 
As Rabbi Akiva does in proof .
 
The Gemara answers:
 
 
נפקא ליה מדתני'
Rebbi
derives it
the same way the following Braisa does
:

לצבות בטן ולנפיל ירך
"To make your belly to swell, and your thigh to fall away",

בטנו ויריכו של בועל
This verse teaches that
the stomach and thigh of the adulterer
will explode
.

 
The Braisa will now prove it:
 
 
אתה אומר בטנו ויריכו של בועל או אינו אלא בטנה ויריכה של נבעלת
But
perhaps the verse doesn't mean that
the thigh and stomach of the adulterer
will explode
, but the thigh and stomach
of the wife will explode
?

 
The Braisa answers:
 
 
כשהוא אומר וצבתה בטנה ונפלה יריכה הרי בטנה ויריכה של נבעלת אמור
The other verse which
says that "To make your belly to swell, and your thigh to fall away"
teaches
that the stomach and thigh of the
immoral woman
will fall.

ומה אני מקיים לצבות בטן ולנפיל ירך
So
why does the verse repeat
"To make your belly to swell, and your thigh to fall away"?

בטנו ויריכו של בועל
It must be
to teach that the
stomach and thigh
of the adulterer will also fall
.

 
This is Rebbi's source that the adulterer is punished the same way as the adulteress.
 
 
ואידך
So
for what does Rabbi Akiva use this verse?

ההוא דמודע לה כהן דבטן ברישא והדר ירך שלא להוציא לעז על המים המרים
That the Kohen must inform
the wayward wife
that the stomach will explode first, and
only
then will the thigh fall, so
when people see that her stomach exploded first, they will not
suspect the Sotah waters
of failing
.

 
The Gemara turns around again:
 
 
ואידך
And
where does the
other
side derive this law?

א"כ לכתוב קרא בטנה ויריכה
If
all the verse taught was the wayward wife's order of death
, then it should have said "
her
stomach" and "
her
thigh".

מאי בטן וירך
Why does
the verse say
"stomach" and "thigh"?

ש"מ לבועל
The verse must teach that the
adulterer also is checked.

ואימא כולי להכי הוא דאתא
But perhaps
the verse
only
teaches that the adulterer is checked through the Sotah water? What's the source that the stomach is punished first?

אם כן לכתוב בטנו ויריכו מאי בטן וירך ש"מ תרתי
Then the verse should have said
"
his
stomach" and "
his
thigh" rather than
simply
"stomach and thigh"

 
 
 
 
 
: א"ר יהושע כך היה דורש זכריה כו':
Rabbi Yehoshua said that this is what Zecharia expounded etc.

ת"ר
The Sages taught:

שלש פעמים האמורין בפרשה אם נטמאה נטמאה ונטמאה למה
Why does the verse repeat "if she was impure ... she was impure ... and she was impure" three times?

 
The Gemara cites two opinions:
 
 
אחד לבעל ואחד לבועל ואחד לתרומה דברי רבי עקיבא
1.
Rabbi Akiva said that
1. To forbid the Sotah to stay married to
her husband,
2. To forbids the Sotah to the adulterer
, and
3. To forbid the Sotah
to eat Terumah.

אמר רבי ישמעאל קל וחומר
2.
Rabbi Yishmael said that
the law that a suspected Sotah is ineligible to marry a Kohen
can be derived using logic
and does not need a verse:

ומה גרושה שמותרת לתרומה אסורה לכהונה זו שאסורה בתרומה אינו דין שאסורה לכהונה
If a divorcee (who may be permitted to eat Terumah) is forbidden to
marry
a Kohen, then all the more so
a suspected adulteress
(who, is forbidden to eat Terumah) should be forbidden to marry a Kohen.

 
The Gemara on page and says that there are actually four laws:
 
1. A suspected Sotah may not stay married to her husband.
2. A suspected Sotah may not marry her suspected adulterer.
3. A suspected Sotah may not eat Terumah.
4. A suspected Sotah may not marry a Kohen.
 
Rabbi Yishmael said that the fourth law can be derived from the third, for a female Kohen who was divorced (and had no children) may eat Terumah but may not marry a Kohen.
 
This implies that Terumah is more lenient than marrying a Kohen, so if a suspected Sotah may not eat Terumah, she should definitely not be permitted to marry a Kohen.
 
The dispute between Rabbi Akiva and Rabbi Yishmael will be explained on page .
 
 
The Gemara asks:
 
 
מה ת"ל והיא נטמאה והיא לא נטמאה
Why does
the verse
say "she was impure, and if she wasn't impure"?

אם נטמאה למה שותה אם לא נטמאה למה משקה
Why would she drink
the Sotah water
if she's impure, and why would
the husband
make her drink if she's pure?

 
The Gemara explains:
 
 
מגיד לך הכתוב שהספק אסורה
Rather
, the verse is teaching that
a woman about whom there is a
doubt
if she was immoral is considered as if she was definitely immoral, until she drinks the bitter water.

 
Tosfos points out that in contrast to other doubtful violations, a husband who lives with his wife when she is a doubtful Sotah violates a positive commandment, even if she truly was innocent.
 
 
מכאן אתה דן לשרץ
And one can
extend
this law to
the laws of impurity upon touching
a rodent:

ומה סוטה שלא עשה בה שוגג כמזיד ואונס כרצון עשה בה ספק כודאי
The laws of immorality are relatively lenient, as
accidental
violations are more lenient
than purposeful
violations
and unwilling
violations are more lenient
than willful
violations, but nonetheless, the Torah says that
doubtful
violations are as strict as
definite
violations
,

שרץ שעשה בו שוגג כמזיד ואונס כרצון אינו דין שיעשה בו ספק
All the more so doubtful ritual impurity
should be as strict as definite
impurity
, since
there is no difference if one became impure
accidentally or purposefully, and
there is no difference
if one became impure against his will or willfully,






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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