15

Yes, a husband can annul his warning at any time so long as the forbidden seclusion hasn't actually happened yet. (Rambam Sotah 1:7, Shulchan Arukh EH 178:12 bSotah 25a)


10

The Talmud (Sotah 18a) records the following question: בעי רבא: השקה בסיב, מהו? בשפופרת, מהו? דרך שתיה בכך, או אין דרך שתיה בכך? תיקו.‏ Rava asked: If they had her drink [the waters] through a tube, what is the ruling? through a reed, what is the ruling? Is that the manner of drinking or it is not the manner of drinking? The matter remained ...


8

See Mishne Berurah 285:3 that even names like Reuvain and Shimon are read שנים מקרא ואחד תרגום. This is based on the Gemara Berachos 8 that even "Ataros veDivon" (city names) whose Targum does not add anything are included in the mitzva of שנים מקרא ואחד תרגום. The parshios hanesiim clearly have the same halacha and are read in Targum.


8

The Mishna in Sotah 1:4-5 and 3:3 explains that until the name of G-d is erased, the Beit Din tries to prevent the name from being erased, but convincing her to tell the truth. The Talmud explains how they go about convincing her to confess (if she is guilty). If she admits to wrongdoing, or refuses to go through with the process, she is divorced from the ...


8

The root of יָאֵר is אור. The binyan is הפעיל (and נחי ע"ו). The form יָאֵר instead of יָאִיר is due to jussive mood ("may he shine" instead of "he will shine"). The word וְיָשֵׂם in the next verse is conjugated the same way. The conjugation of the root אור is irregular for נחי ע"ו in many cases, but this is not one of them.


8

The Babylonian Talmud sets forth in Yemavot p.76 A that relations between women are not considered actual sexual relations, stating, "“And even according to Rav Eleazar, who stated that an unmarried man who cohabited with an unmarried woman with no matrimonial intention renders her therefore a prostitute [zona], this disqualification ensues only in the case ...


7

The most straightforward reading -- I'd say this is based on the Talmud -- is that it's miraculous. And only works if the husband has been behaving himself too, and if this is a rare and shocking event. Hence it stopped working sometime during the Second Temple period. (In effect, normally if a husband warned his wife not to hang around with Billy Bob, and ...


7

Talmud Yerushalmi 5,1 quoted by Tosfos Sotah Bavli 27b: בדקו אותה ולא בדקו אותו אני אומר הזכות תלה ליה If the water checks her but not him i say that his merit of Torah learning protected him The Mishne Lemlech http://hebrewbooks.org/rambam.aspx?mfid=102916&rid=3990 quotes this Yerushalmi as Halacha


6

Although in the Mishna Me'ilah is of course most associated with using something from the Temple (cf. Leviticus 5:15), in the Bible it is used in the context of multiple sorts of other transgressions. For example, besides for this example of a woman cheating on her husband, it is used in reference to monetary crimes against regular people (Leviticus 5:21), ...


6

Netziv in HaEmek Davar explains the terms connotes a complete exit from the husbands domain as the husband is now forbidden to have marital relations with her. As noted in another answer Ish can also refer to God (the word Ish is in fact used twice in that verse) and according to the Zohar (3:123a) there is an aspect of sinning against God as well, hence ...


6

Note that the husband is overcome by a "ruach kinah". According to some meforshim (from memory) he could be literally insane because of jealousy or he can be overcome by this feeling because of her behavior. We have seen this in our days. The proof that he was wrong is a shock to his system and can turn him around to be on the right track. Consider couples ...


6

The gemarah in Meilah 18a-b states כי תמעל מעל אין מעל אלא שנוי וכן הוא אומר (במדבר ה, יב) איש איש כי תשטה אשתו ומעלה בו מעל ואומר (דברי הימים א ה, כה) וימעלו באלהי אבותיהם ויזנו אחרי הבעלים [The term] ma'al denotes nothing else but [effecting] a change, and thus it says. If any one's wife go aside and act unfaithfully [ma'al] against him . . ., ...


6

With regards to your first question, there is an opinion quoted in Sefer Habatim (Mitzvah 224) that holds that poison was actually added to the water and the miracle was not regarding the guilty sotah, but rather a miracle for an innocent sotah. According to this opinion, the fact that the first sister drank and nothing happened was miraculous since she was ...


5

While Rabbi Elazar Hakafar states that the reason for the chatas is that the nazir showed too much asceticism, others state that the reason for the chatas is that he lowered his level of keduasha. Rabbi Frand points out that there are times that a person needs to become a nazir in order to react to circumstances. This is similar to the story of Shimon ...


5

The words מנחת קנאת are both feminine and therefore if they are the subject that הוא is referring to then הוא should be vowelized הִוא. Thus we can put aside the second הוא because it is clearly understandable. The first הוא, being vowelized הוּא, seems abberant at first, until one carefully studies the beginning of the verse. The verse says that the man ...


5

It would seem from the Gemara that there is no scientific explanation for the Mei HaMarim of the Sotah. If there was, it would defeat the stated purpose in the Gemara Sotah 9b: מנא ה''מ אילימא משום דכתיב {במדבר ה-כא} בתת ה' את יריכך נופלת ואת בטנך צבה והכתיב {במדבר ה-כז} וצבתה בטנה ונפלה ירכה אמר אביי כי לייט לייט תחילה ירך והדר בטן לייט ומיא כי ...


5

There is nothing in the Nazirite vow which gives one special physical strength, and a non-Jew does not become a Nazirite. https://www.chabad.org/library/article_cdo/aid/287358/jewish/The-Nazir-and-the-Nazirite-Vow.htm Male or female Jews can become nazirites, but non-Jews cannot. For more details, the source of this rule and the talmudic logic behind it,...


4

The Ramban says that the reason the hashka'as sotah is the only mitzva in the Torah where we rely on a nes is because it relates to the purity of the lineage of klal yisrael which is a pre-requisite for the hashra'as ha'shechinah. Therefore it follows that parshas sotah should be stated subsequently to the formation of the machaneh because Hashem was only ...


4

@Mevaqesh posted an excellent answer - I'm just posting this to clarify the points made by commenters, as well as to add a fantastic source to this discussion, which Mevaqesh reminded me of. The contrast between the Meilah you refer to and the Meilah in a Sotah is based on who the Meilah is against (we can use the accepted definition of taking or of ...


4

Rav Hirsch in his commentary on the Chumash (ad loc and Vayikra 5:15,21) explains (I am paraphrasing) that this term was used because it relates to the robe of the Kohanim, the meil. The wife was entrusted to act faithfully, just like the Kohen who wears the meil and works in the temple, but with her actions she has shown that she is only 'wearing the ...


3

The connection to the tribal offerings to Chanukah is in the use of the term Chanukat Hamiuzbe'ach as seen in Bemidbar 7:11."Chanukah" means "dedication", and on the actual Chanukah, in a sense, the Bet Hamikdash was re-dedicated. With some variations, the reading each day corresponds to the numerical day of dedication as outlined in Bemidbar 7:12-73. On ...


3

yes, and it is retroactively invalidated, in fact he can even undo the warning done on his behalf by the court. see Noda BiYehuda Tinyana Even HaEzer 159


3

On a logical basis, the repetition of the pesukim is in and of itself necessary and teaches a lesson. Thus, it would appear that in order to fulfill שנים מקרא אחד תרגום one would have to do the targum for each pasuk as one does the mikre. If one were to be able to skip the targum then one would be able to skip the mikre. Another example could be Vayedaber ...


3

Perishus (separation from the world) is a very commendable thing. There's a whole 'gate' (section) in Duties of the Heart which discusses the reasons for this. As to why the Talmud frowns on the Nazir for forbidding things which are permitted, I read from Rabbi Uziel Milevsky's book on the parsha in Nasso that this refers only to one who has the mistaken ...


2

Summary Rashi is looking to explain why the continued repetition despite the lack of variation each time together with the idea that a single tribe gave the idea. He explains this by saying each tribe had a different intention, but that each individual tribal intention is related to the general intention established by the tribe that gave the idea. Longer ...


2

One per tribe, as seen in Numbers 1:4, and 1:16. See Also Hizkuni on 1:16 who says this explicitly.


2

The first set seemed to be the ones who were the taskmasters who took beatings in Egypt in order to protect the people. This site discusses the Rashi which cites the medrash to this effect.


2

its simple, the highest level of Kedusha in Judaism for any man or woman is Nazirut, according to R Beyahe, Alshich, Ramak. i was asked to add the sources that bring the high holiness of level of Nazirut: the information below was driven out of nazirut.com מעלת הנזירות רמה ונשגבת עד אין קץ ותכלית. The Level of Nazirite is superior, exalted and ...


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