Jerusalem Talmud Sotah 5.1

משנה: כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ שֶׁנֶּאֱמַר וּבָאוּ וּבָאוּ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל שֶׁנֶּאֱמַר נִטְמְאָה נִטְמְאָה דִּבְרֵי רִבִּי עֲקִיבָה. אָמַר רִבִּי יְהוֹשֻׁעַ כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶּן הַקַּצָּב. רִבִּי אוֹמֵר שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמָאָה נִטְמָאָה אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל.

MISHNAH: Just as the water checks her out so it checks him out, as it is said, “it will come, it will come”. Just as she is forbidden to the husband so she is forbidden to her paramour as it is said, “she was impure, she was impure,” the words of Rebbi Aqiba. Rebbi Joshua said, that was the inference of Zachariah the butcher’s son. Rebbi said, the two times it said, “she became impure, she became impure,” once for the husband and once for the paramour.

הלכה: כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כול׳. אֲנָן תַּנִּינָן בָּאוּ בָּאוּ. אִית תַּנָּיֵי תַנֵּי וּבָאוּ וּבָאוּ. מָאן דָּמַר בָּאוּ בָּאוּ. רִבִּי עֲקִיבָה. וּמָאן דָּמַר וּבָאוּ וּבָאוּ. רִבִּי יִשְׁמָעֵאל. אֲנָן תַּנִּינָן נִטְמְאָה נִטְמְאָה. אִית תַּנָּיֵי תַנֵּי וְנִטְמָאָה וְנִטְמָאָה. מָאן דָּמַר נִטְמְאָה נִטְמְאָה. רִבִּי עֲקִיבָה. וּמָאן דָּמַר וְנִטְמְאָה וְנִטְמְאָה. רִבִּי יִשְׁמָעֵאל.

HALAKHAH: “Just as the water checks her out,” etc. We stated “they came, they came”. Some Tannaïm stated “they will come, they will come”. He who said “they came, they came” is Rebbi Aqiba, he who said “they will come, they will come” is Rebbi Ismael. We stated “she became impure, she became impure”, some Tannaïm stated “and she became impure, and she became impure”. He who said “she became impure, she became impure” is Rebbi Aqiba, he who said “and she became impure, and she became impure” is Rebbi Ismael.

תַּנֵּי בוא ובה. וְכָתוּב כֵּן. כַּיי דָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. גּוֹרְעִין לִדְרוֹשׁ מִתְּחִילָּתָהּ לְסוֹפָהּ. רִבִּי חֲנִינָה בְשֵׁם רִבִּי יִרְמְיָה. וַאֲפִילוּ בְאֶמְצַע הַתֵּיבָה. וְיָצַקְתָּ עָלֶיהָ שֶׁמֶן. וְיָצַקְתָּ שֶׁמֶן מִנְחָה. לְרַבּוֹת אֶת כָּל הַמְנָחוֹת לִיצִיקָה.

It was stated, בוא ובה. Is that written? It follows what Rebbi Immi said in the name of Rebbi Joḥanan: For interpretation, one removes from its beginning to its end. Rebbi Ḥanina in the name of Rebbi Jeremiah: Even a middle word. “You have to pour oil on.” You have to pour oil on a flour offering, to subject all flour offerings to pouring.

הַמְאָרְרִים. אָמַר רִבִּי תַנְחוּמָא. מִינְיָין הַמְאָרְרִים. כְּנֶגֶד מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים שֶׁיֵּשׁ בָּהּ. וּכְנֶגֶד מָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים שֶׁיֵּשׁ בּוֹ.

“The spell acting”. Rebbi Tanḥuma said, what is the count of “the spell acting”? It corresponds to the 248 parts of her body and the 248 parts of his body.

וְהָא תַנִּינָן. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ. כְּשֵׁם שֶׁהִיא אֲסוּרָה לַבַּעַל כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לְאָחִיו שֶׁלַּבַּעַל כָּךְ הִיא אֲסוּרָה לְאָחִיו שֶׁלַּבּוֹעֵל. כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ עַל כְּל בִּיאָה וּבִיאָה שֶׁהִיא מְקַבֶּלֶת אֶת בַּעֲלָהּ לְאַחַר הַבּוֹעֵל כָּךְ הֵן בּוֹדְקִין אוֹתוֹ. הִיא עַל יְדֵי שֶׁדַּרְכָּהּ לֵיאָסֵר בֵּין לוֹ בֵין לְאַחֵר הִיא נִבְדֶּקֶת. אֲבָל הוּא לִכְשֶׁיַּשְׁתֶּה הוּא נִבְדַּק. בָּדְקוּ אוֹתוֹ וְלֹא בָדְקוּ אוֹתָהּ. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. הֲרֵי לֹא הוּכְּרָה. אֶלָּא אֲנִי אוֹמֵר. מַיִם מְגוּלִּין שָׁתָת וְנִצְּבֵית. הָכֵין לָא הֲווֹן בָּעֵיי מִיבְדְּקוּנַיהּ אֶלָּא כְדוֹן. אֶלָּא אֲנִי אוֹמֵר. עִם אֲחֵרוֹת נִסְתָּר. וְלֹא כֵן סַבְרִנָן מֵימַר. לִכְשֶׁיַּשְׁתֶּה הוּא נִבְדַּק. תִּיפְתָּר שֶׁהָיָה הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת וּבָדְקוּ אוֹתוֹ וְלֹא בָדְקוּ אוֹתָהּ. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. הֲרֵי לֹא הוּכְּרָה. אֶלָּא אֲנִי אוֹמֵר. מַיִם מְגוּלִּין שָׁתָת וְנִצְּבֵית. הָכֵין לָא הֲווֹן בָּעֵיי מִיבְדְּקוּנַיהּ אֶלָּא כְדוֹן. אֶלָּא אֲנִי אוֹמֵר. עִם אֲחֵרִים נִסְתְּרָה. מֵעַתָּה גֵירַשׁ יְהֵא מוּתָּר בָּהּ. תִּיפְתָּר שֶׁהָיָה הוּא שׁוֹגֵג וְהִיא מֵזִידָה. וּבָדְקוּ אוֹתָהּ וְלֹא בָדְקוּ אוֹתוֹ. הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת. פְּשִׁיטָא שֶׁהִיא מוּתֶּרֶת לְבֵיתָהּ. גֵירַשׁ. מַהוּ שֶׁיְּהֵא מוּתָּר בָּהּ. אֶיפְשַׁר לוֹמַר מֵזִיד בָּהּ. וְאַתְּ אָמַר הָכֵין. הוּא שׁוֹגֵג וְהִיא מֵזִידָה. פְּשִׁיטָא שֶׁהִיא אֲסוּרָה לְבֵיתָהּ. גֵירַשׁ. מַהוּ שֶׁיְּהֵא מוּתָּר בָּהּ. אֶיפְשַׁר לוֹמַר יוֹצֵאת מִתַּחַת יָדוֹ וְתֵאמַר הָכֵין. וּמְנַיִין שֶׁהַדָּבָר תָּלוּי בָהּ. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. כְּתִיב וְאֶל אֵשֶׁת עֲמִיתְךָ לֹא יִתֵּן שְׁכָבְתְּךָ לְזָרַע לְטָמְאָה בָהּ. בָּהּ הַדָּבָר תָּלוּי. אִם הָיְתָה מֵזִידָה אֲסוּרָה. שׁוֹגֶגֶת מוּתֶּרֶת.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.