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)


14

The Gemara in Sanhedrin 71a lists 3 items that apparently never happened, according to Rabbi Shimon: Ben Sorer Umoreh Ir Hanidachas Tzora'at on a house (As opposed to Rabban Yochanan who claimed to have sat on the ruins of an Ir Hanidachas, and on the grave of a Ben Sorer uMoreh, and אליעזר בר' צדוק and רבי שמעון איש כפר who knew of places with ruins of ...


13

If she confesses she won't be put to death by Beis Din since you need 2 witnesses for that. And if there are 2 witnesses then she won't be tested by the sota water, hence there are not 2 witnesses. We don't execute a person based on his own testimony (Rambam, Hilkhot Sanhedrin 18:6; see also Yevamot 25b), and we don't include an admission with another ...


13

Yes it still applies. The laws are found in Shulchan Arukh EH 178. Do not ever do a proper Kinui (warning not to be secluded with X) to your wife, even without witnesses, because if she ends up alone with the other guy, even by accident, you must get a divorce as there is no Sotah-water. It's just not worth it. Have a heart-to-heart talk instead.


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 ...


9

This statement is not from the Talmud ,but this idea is mentioned in Sefer Tziyoni(Rav Menachem Tziyoni - Mekubal 15th cent.) He does mention that a case of a sotah never happened(In public) ,and one should not ask about the case of two sitsers(Rashi 5:13) since that case is actually a proof to this idea since the isister died not from drinking the sotah ...


9

The Rambam writes in Hilchot Sotah 3:8 Afterwards, a scroll of parchment from a kosher animal, like the parchment used for a Torah scroll is brought. R Eliyahu Touger explains "the Jerusalem Talmud (Sotah 2:4) states that the parchment must be made from the hide of a kosher animal, lest the woman refuses to drink and the passage be required to be ...


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

Sefer Otzar Palos HaTorah pg.161 brings down that no birkas hanehenin is said on Sotah water since it has a bad flavor. Rav Chaim Kaniefsky rules that one does not make a birkas hamitzvah on Sotah water. He brings a proof from Berachos 51b which says "one does not make a bracha on calamities". It is also noted that the Sotah who knows that she is ...


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

The Rambam (Hil. Sotah 1:7) rules that divorce erases the previous warning and if they remarry, he would have to warn again. Kesef Mishneh notes that the source is the Yerushalmi in the second chapter of Sotah.


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


7

The Tosfos Yom Tov explains that the very fact that woman wouldn't go out at night on their own out of fear, led them to form groups in order to provide safety in numbers, where they would be able to spin flax at night at times of the month when the moon was bright enough to use it's light. Inevitably once together, any rumors about local bad behavior would ...


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

He'd need a new warning. (Rambam Sotah 1:7, Shulchan Arukh EH 178:12)


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

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

Points 1 and 2 are addressed by the Mishnah and the Babylonian Talmud; Point 3 is addressed by the Jerusalem Talmud. Mishnah Sotah 1:5 וכהן אוחז בבגדיה אם נקרעו נקרעו אם נפרמו נפרמו עד שהוא מגלה את לבה וסותר את שערה ר' יהודה אומר אם היה לבה נאה לא היה מגלהו ואם היה שערה נאה לא היה סותרו A PRIEST SEIZES HER GARMENTS — IF THEY ARE RENT THEY ARE RENT, ...


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

You only recite a bracha on water if you are thirsty.1 Since the sotah is not drinking the water to quench her thirst, there would be no bracha. As for birkat hamitzvah I don't know. The question has been raised in the comments about what if the sotah was thirsty when she drank the water. It seems (at least in the way I interpret it) that according to the ...


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

I don't believe that is how the Mishna is to be read but rather there was a disagreement over whether or not a maidservant is someone who can be considered qualified for the sotah process. Akavya held that she was not. To refute Akavya's position those arguing with him citing an actual incident (maaseh) which contradicted Akavya's opinion. In response to ...


5

Rambam Hilchos Sotah 1,2 Paskens like Rabbi Akiva the time for seclusion is to fry an egg and swallow it. שהתה עמו כדי טומאה שהוא כדי לצלות ביצה ולגמעה הרי זו אסורה על בעלה עד שתשתה מי המרים ויבדק הדבר Kesef Mishna ומה שכתב שהוא כדי לצלות ביצה ולגמעה. ברייתא שם (דף ד') פלוגתא ופסק כר"ע: Rashi Sotah 4a explains that with Sotah who has a history of ...


4

If she was someone who met all the criteria for the sotah trial (accused by her husband with witnesses, etc.), then were they not obligated to actually perform the ritual? The reason Akavyah ben Mahalalel said this was precisely because he held a freed maidservant does not meet the criteria for the sotah trial. They tried to refute his position with an ...


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 ...


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

The Ramban says that Moshe's intention was that the substance used for idolotry should end up vomited or defecated out, further humiliating it. But he also quotes the Talmud's reason as brought in Rashi approvingly. In terms of Rashi's answer, of course the primary similarity is the drinking of water to bring out something that is otherwise unknowable ...


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 ...


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