Bamidbar Rabbah Reader

“A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy overcame him…” – that is what is written: “There are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). Rabbi Yosei HaGelili says: These seven matters are stated regarding the sota: “Haughty [ramot] eyes” (Proverbs 6:17) – as she directs her eyes to another man.33Ramot literally means high up.

Thus, her eyes look afar, to other men. Likewise it says: “Because the daughters of Zion are haughty…” (Isaiah 3:16). “A lying tongue” (Proverbs 6:17) – as she commits adultery and says:34To her husband. It is from you that I am pregnant, and she lies to him.

“And hands that shed innocent blood” (Proverbs 6:17) – as the adulterer enters with the intent that if he is caught, he will kill or be killed. “A heart devising iniquitous thoughts” (Proverbs 6:18) – as the thoughts of the adulterer and the adulteress are constantly obsessed only with iniquity, when will they sin, and they say to each other: ‘In what place and at what time?’ “Feet hastening to run to evil” (Proverbs 6:18) – they certainly hurry to perform the sin.

“One who utters lies as a false witness” (Proverbs 6:19) – if they are caught they deceive, lie, and take oaths: We were speaking to one another regarding other matters. “And one who incites discord among brethren” (Proverbs 6:19) – as all Israel are brethren with one another, as it is stated: “For the sake of my brothers and companions, I now say: Peace be with you.” (Psalms 122:8). One who commits adultery with the wife of another, the husband hears and hates him, and the adulterer, too, cannot look at him.

That is, “and one who incites discord among brethren.” Here, too, it says: “A spirit of jealousy [kina] overcame him.” Kina is nothing other than an expression of anger, just as it says: “They have infuriated Me [kinuni] with a non-god, angered Me with their futilities and I will infuriate them [akniem] with a non-people; with a crude nation, I will anger them” (Deuteronomy 32:21). And it says: “For jealousy [kina] is the fury of a man…” (Proverbs 6:34).

“A spirit of jealousy overcame him” – that is what is written: “I find bitterer than death [the woman]” (Ecclesiastes 7:26). How is she “bitterer than death”? It is because she causes him suffering in this world. Why?

It is because he strays after her, and ultimately she causes him to descend into Gehenna, as it is stated: “For her house sinks down toward death” (Proverbs 2:18), “to the grave her steps are directed” (Proverbs 5:5). His students asked Rav Huna, father of Rabbi Aḥa: You have taught us, our teacher: The adulterer and the adulteress violate the Ten Commandments. Regarding nine of them we understand, but regarding Shabbat, we do not understand.

How so? Regarding, “I am [the Lord your God]” (Exodus 20:2), it is because anyone who commits adultery with the wife of another denies the Holy One blessed be He, as it is stated: “Each would neigh to his neighbor’s wife. Will I not reckon for these, the utterance of the Lord, and will My soul not be avenged on a nation like this? Enter within its walls and destroy, but do not engender annihilation; remove its offshoots, as they are not for the Lord” (Jeremiah 5:8–10).

Regarding “you shall not have [other gods]” (Exodus 20:3), as it is written in that regard: “For I am the Lord your God, a zealous [kana] God” (Exodus 20:5), and twice it is stated regarding the sota: “A spirit of jealousy [kina] overcame him…” Why twice? It is because she arouses kina in both her husband and the Holy One blessed be He.35Kina in the sense of jealousy in her husband and in the sense of zealotry in the Holy One blessed be He.

Likewise, it says: “For it is a meal offering of jealousy [kenaot]” (Numbers 5:15), as they are two kenaot.36Kenaot is the plural form of kina. Regarding, “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), as he commits adultery and takes an oath that he did not do so. Regarding, “honor your father” (Exodus 20:12), as one who commits adultery with the sota, she becomes pregnant from him but she tells her husband: It is from you that I am pregnant.

The fetus grows and honors her husband in the belief that he is his father, but he is not his father, and he passes in the marketplace and curses the adulterer in the belief that he is not his father, but he is his father. Regarding, “you shall not murder” (Exodus 20:13), as the adulterer enters with the intent to kill or be killed. Regarding, “you shall not commit adultery” (Exodus 20:13), the matter is explicit, as he commits adultery.

Regarding, “you shall not steal” (Exodus 20:13), as he steals the source37A euphemism for the womb. of another. Likewise it says: “Stolen waters are sweet” (Proverbs 9:17).38The previous verses refer to a “woman of folly” (Proverbs 9:13). Regarding, “you shall not bear [false witness]” (Exodus 20:13), as she bears false witness and says: It is from you that I am pregnant. Regarding, “you shall not covet” (Exodus 20:14), as one who commits adultery with the wife of another covets everything that belongs to her husband.

How so? When her husband passes from the world, he believes that the son is his. He writes a will for all of his belongings and bequeaths everything that he has, but he does not know that he is not his son. The result is that the adulterer covets everything that his counterpart has and covets his wife.

They said to Rav Huna: ‘We have stated nine. Tell us how he violates: “Remember the Sabbath day” (Exodus 20:8).’ He said to them: ‘I will tell you. There are times when a priest has a wife, and an Israelite adulterer consorts with her, and she bears a child.

They believe in his regard that he is the son of a priest, and that son stands and serves in the Temple and offers burnt offerings on Shabbat. The result is that he profanes Shabbat. Consequently, the adulterer and the adulteress violated the Ten Commandments.’ In her regard, Solomon said: “I find bitterer than death the woman, who, in her heart, is snares and nets, her hands, shackles.

One who is good before God will escape from her, but the sinner will be entrapped by her” (Ecclesiastes 7:26). Woe to a transgression through which one violates the Ten Commandments. “The woman, who…is snares” (Ecclesiastes 7:26) – she ensnares in this world and ensnares in the World to Come. “And nets” (Ecclesiastes 7:26) – this net ensnares in the water but does not ensnare on dry land, but a woman ensnares in water and ensnares on dry land.

“Her heart” (Ecclesiastes 7:26) – she propositions in her heart. “Her hands, shackles” (Ecclesiastes 7:26) – if her hands were not shackled, as she does not proposition with her mouth, she would not leave alone any man whom she would not proposition.39A woman normally would not explicitly request to have sexual relations, therefore she is "shackled" in her ability to entrap. “One who is good before God will escape from her” (Ecclesiastes 7:26) – it is taught in the name of Rabbi Meir: Just as there are different attitudes regarding food and drink, so, there are different attitudes among people.

There is a person that a fly descends into his cup and he casts it out and drinks it. This is the case regarding most people, as one sees his wife speaking with her neighbors or with her relatives, and he allows her to do so. You have a person that a fly flies around the top of his cup and he takes it, pours it out, and does not drink it. This is a bad quality in people, as he would set his sights on her to divorce her.40If he sees her talking to neighbors and relatives.

You have a person that a fly settled atop his cup, and he takes it and leaves it as it was. This is Yehuda ben Papus who would lock the door before his wife.41He would do so when he would leave the house so she would not go out and socialize. Any socializing by his wife was unacceptable to him, just like the person who would be so disturbed if a fly only touched his cup that he would not drink the wine inside.

They said to him: Would your forebears act in that manner? You have a person that a dead fly fell into his cup, and he takes it, sucks it, and drinks it. This is the wicked one, who sees that his wife is familiar with her servants, goes out to the marketplace with her head exposed, her garments slit on both her sides, and she bathes in a place where men bathe. It is a mitzva by Torah law to divorce her, as it is stated: “Because he found in her a licentious matter, and he writes her a bill of divorce, and he places it in her hand, and he sends her from his house” (Deuteronomy 24:1).

What is, “and she went, and was to another man” (Deuteronomy 24:2)? The verse characterizes him as “another,” as he is not a peer of the first man, as that one divorced his wife because of licentiousness, and this one stumbled due to her. If he merits it from Heaven, he will divorce her. If not, ultimately she will bury him, as it is stated: “Or if the latter man, who took her as his wife, died” (Deuteronomy 24:3).

This one was worthy of death, because he brought this woman into his house.42Gittin 90a–b. Regarding the first one, who divorced her, Solomon said: “One who is good before God will escape from her” (Ecclesiastes 7:26). Regarding the second one, who took her into his house, the verse said: “But the sinner will be entrapped by her” (Ecclesiastes 7:26). Another matter: “One who is good before God will escape from her” (Ecclesiastes 7:26) – this is that the Holy One blessed be He causes a spirit of jealousy to overcome him, and he warns his wife when he sees that she is wanton.

“But the sinner will be entrapped by her” (Ecclesiastes 7:26) – this is one who sees his wife noisy,43While he engages in relations with her. her leg lifted high, and laughing ostentatiously, but he does not warn her. This is because it is the way of Jewish women that they are not noisy, do not lift the leg high, and do not laugh ostentatiously. That is why it is stated: “And a spirit of jealousy overcame him.”

The school of Rabbi Yishmael taught: A man warns his wife only if a spirit of purity enters him, as it is stated: “And a spirit of jealousy overcame him.” This is given to dispute, as it is taught: “And he warned his wife” – it is optional; this is the statement of Rabbi Yishmael. Rabbi Akiva said: It is mandatory. We learn that it is a spirit of purity, as if you say it is a spirit of impurity, does a person have an option or an obligation to introduce a spirit of impurity into himself?

It is taught: Rabbi Eliezer ben Yaakov says, regarding what the Torah said: “You shall not hate your brother in your heart” (Leviticus 19:17), does it perhaps apply to this one? The verse states: “And a spirit of jealousy overcame him.”44It is a spirit of purity that causes him to warn her, and therefore this does not violate the prohibition against hating in one’s heart. “And a spirit of jealousy overcame him” – how does it overcome him?

It is just as it says: “As a bird of the heavens will carry the voice, and a winged creature will tell a matter” (Ecclesiastes 10:20). Rabbi Meir would say: A man commits a transgression in private, and the Holy One blessed be He proclaims in his regard in public, as it is stated: “And a spirit of jealousy overcame [ve’avar] him.” Avera is nothing other than an expression of proclamation, as it is stated: “Moses commanded and they proclaimed [vayaaviru] an announcement in the camp…” (Exodus 36:6).

“And he warned [vekineh] his wife” – Rabbi Naḥman ben Yitzḥak said: Kinui is nothing other than an expression of warning. Likewise it says: “The Lord was zealous [vaykaneh] for His land and had compassion on His people” (Joel 2:18).45He warned the locusts to stop infesting the land. “And she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – Rabbi [Yehuda HaNasi] taught: Three defilements are stated in the portion:46See Rashi on Sota 28a, where he writes that Rabbi is referring to verses 13, 27, and 29. one for the paramour,47Even if the husband divorces her, she may not marry the man with whom she sinned. one for the husband, and one for teruma.

Do we find a woman who is forbidden to her home48Her husband. but it is permitted for her to partake of teruma?49Why, then, was it necessary for the verse to state that it is prohibited for her to partake of teruma? Indeed, you say: One for the husband, one for the paramour, and one for her husband’s brother. Rabbi Yosei ben Rabbi Bon said: Our mishna says so: If he dies, she performs ḥalitza and is not married in a levirate marriage.50Mishna Sota 1:2.

“The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife to the priest” – what is written prior to the portion of sota?

“A man’s sacred items shall be his; [anything that a man gives the priest shall be his]” (Numbers 5:10). Do Israelites eat sacred items? It is, rather, if you came to the priest with vow offerings, gift offerings, and first fruits, I will produce from you priests51His daughters will marry priests, and his grandchildren will be priests. who partake of sacred items. If you mocked the mitzvot and did not bring sacred items, ultimately, “the man shall bring his wife to the priest.”

An entrance that is not open for mitzvot is open for the doctor.52Money not spent on mitzvot will ultimately be paid to the doctor. “And he shall bring her offering on her behalf” – he brings an offering from what is his.53He did not give the priest from his harvest, and now he will have to spend his money to bring his wife's offering to the priest. “One-tenth of an ephah” – it is because she violated the Ten Commandments.

“Barley flour” – she fed the adulterer delicacies of the world; therefore, her offering is of animal feed. “He shall not pour oil upon it, and he shall not place frankincense upon it” – Rabbi Shimon said: By right, the meal offering of a sinner should require oil and frankincense, so that a sinner will not be rewarded. Why does it not require them? It is so his offering will not be glorified.

Another matter: “He shall not pour oil upon it” – why? It is because oil is light for the world, as the verse called it yitzhar.54It shares a common root with tzahorayim, noon, and tzohar, a source of light. Since she preferred the darkness, there will be no light in her meal offering. “And he shall not place frankincense upon it” – as the frankincense evokes the matriarchs, as it is stated: “I will go to the mountain of myrrh,” (Song of Songs 4:6) – these are the patriarchs of the world; “and to the hill of frankincense” – these are the matriarchs.

But this one strayed from their paths; let their memory not be in her offering, as frankincense is called memory.55“The priest shall burn its memorial portion [azkarata] on the altar” (Leviticus 2:2). “For it is a meal offering of jealousy [kenaot]” – these are two jealousies. Just as it is jealousy for the husband, so it is jealousy for the paramour.56He too is punished with the woman’s drinking of the water.

Just as she evoked jealousy below, so too, she evoked zealotry [kina] above. “A meal offering of remembrance” – this is for the better, if she is found to be pure. “A reminder of iniquity” – this is for the worse, if she is found to have been defiled. “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16).

“The priest shall bring her near” – she does not come during the pilgrimage festival.57Although the spectacle would be greater then, the priest does not wait, but stands her before the Lord at the first opportunity. “And have her stand” – he shall not have her slaves or her maidservants stand with her, because she will be emboldened by them. “Before the Lord” – at the Nikanor Gate; from here they said: The head of the watch would stand the ritually impure at the Nikanor Gate.

“The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take sacred water” – sacred water is nothing other than water that was sanctified in a vessel, and it is the water of the basin. Why was the water from the basin? It is because the basin was crafted only from the women’s mirrors, as it is stated: “He crafted the basin of bronze…[with the mirrors of the assembled women who assembled at the entrance of the Tent of Meeting]” (Exodus 38:8).

It is those women who said: God testifies on our behalf that we departed from Egypt pure. When Moses came to craft the basin, God said to him: Craft it from these mirrors, as they were not utilized for the purpose of harlotry, and with them, their daughters will be examined whether they are as pure as their mothers. Another matter: God said: Were they not redeemed from Egypt only due to the merit of this mitzva, because they guarded themselves from harlotry?

Likewise, you find that all the miracles that God performed on behalf of Israel in Egypt, He did so only because they guarded themselves from licentiousness. The Egyptian would lower his bucket; and the Jew would lower his bucket; that would be filled with blood, and this would be filled with water. Both of them drink from the barrel; that one would drink blood, and this one would drink water. A frog sees a Jew and flees, and sees an Egyptian and leaps upon him.

Their animals graze together; the hail spares these and kills those. See the wonders that were there. It was likewise for all ten plagues. They came to the sea and He did on their behalf more than in Egypt.

In Egypt, it is written: “Behold, the hand of the Lord is” (Exodus 9:3), and at the sea, the great hand is written, as it is stated: “Israel saw the great hand” (Exodus 14:31). Rabbi Yitzḥak said: Is there a great hand and is there a small hand? Rather, greater than what He performed in Egypt, He performed at the sea. He congealed one-third of the sea, as it is stated: “The depths congealed in the heart of the sea” (Exodus 15:8), and the heart is one-third of man.58From the heart to the top of the head is approximately one-third of a person's height.

They walked within it on dry land. What is written there? “Peoples heard, they were agitated” (Exodus 15:14). The nations of the world were critical and were saying: There is favoritism here.

We are uncircumcised and they are uncircumcised. For them, “the Lord saved Israel on that day…” (Exodus 14:30), but for us, “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). By what merit does He perform all these miracles on their behalf? The Holy One blessed be He said to them: “They are sixty queens, and eighty concubines” (Song of Songs 6:8); that is one hundred and forty.

But we find only seventy: thirty, the descendants of Ḥam; fourteen, the descendants of Yefet; twenty-six, the descendants of Shem, as it is stated: “He set the borders of the peoples according to the number of the children of Israel” (Deuteronomy 32:8). How many were they? “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). The nations are seventy, but you say one hundred and forty?

Rather, there are sixty families in the world who know their father but do not know their mothers, and they are called “queens.” And there are eighty families in the world who know their mothers but do not know their father, and they are called concubines, as the concubines are suspect. The rest know neither their father nor their mother, but are shrouded in mystery [me’ulamim]. In their regard it is stated: “And young women [vaalamot] without number,” but Israel, “unique is my faultless dove” (Song of Songs 6:9).

They grew in Egypt, “[whose flesh is] the flesh of donkeys [and whose issue is the issue of horses]” (Ezekiel 23:20), but [also] they, “a locked garden is my sister…” (Song of Songs 4:12). There is one who was corrupted there, and the verse publicized her, as it is stated: “The son of an Israelite woman, and he was the son of an Egyptian man” (Leviticus 24:10). He was the son of the Egyptian who Moses killed so that the matter would not be publicized among the Egyptians, as it is stated: “[And he looked this way and that way, and when he saw that there was no man] he smote the Egyptian [and hid him in the sand]” (Exodus 2:12).

But Israel: “Render to the Lord, families of peoples” (Psalms 96:7). Once they saw that it was so,59When the nations of the world saw that Israel know their lineage, they praised Israel. “Girls see her and laud her, [queens and concubines, and praise her]” (Song of Songs 6:9). They set out on their journey, “The Lord was going before them [by day in a pillar of cloud, to guide them on the way and by night in a pillar of fire, to illuminate for them; to go day and night.

The pillar of cloud by day and the pillar of fire by night] would not move [from before the people]” (Exodus 13:21–22). The manna fell, and the spring rose to the mountains for them. The manna fell from the heavens, the water from the ground, and meat from the sea, “and swept quails [from the sea]” (Numbers 11:31), what had not been done for any creature in the world. The nations sensed it and said: “Who is she who appears…” (Song of Songs 6:10)?

They said to them:60The nations said one to another. ‘These are the children of God.’ They said to them: ‘Are they not the children of Egyptians? Did the Egyptians not enslave the women just as they enslaved the men?’ Immediately, the Divine Speech sprang upon Moses.

He said to him: Count My children and they will know that the children are the children of their fathers, as it is stated: “Take a census…” (Numbers 1:2) – “the children of Reuben…” (Numbers 1:20), “for the children of Simeon…” (Numbers 1:22), and likewise regarding them all. The Holy One blessed be He said to the sotot: Your mothers grew up among the impure, but were beyond suspicion, and you grew among the pure, and you are suspect.

Therefore, let the handiwork of those who grew among the impure, but were pure, examine and prove regarding those who grew among the pure and were defiled. That is why the water is from the basin.

“In an earthenware vessel” – Rabbi Meir said: She gave him to drink fine wine in fine goblets; therefore, the priest gives her the bitter water in an earthenware vessel. “And from the dirt” – why does the Torah say: Bring dirt [afar] to the sota? If she merits, a son will emerge from her like Abraham our patriarch, in whose regard it is written: “And I am dust [afar] and ashes” (Genesis 18:27). If he does not merit, she will return to her dust.

Our Rabbis said: In reward for Abraham our patriarch saying: “And I am dust and ashes,” his descendants merited two mitzvot: The ashes of the heifer and the dirt of the sota. But they did not enumerate the dust of covering,61See Leviticus 17:13. because it is a facilitator of a mitzva, and one derives no benefit from it. Why would he examine her with water and dirt? It is because man was created from dirt and shaped with water.

That is why she is examined with water and dirt to determine whether she is pure as when she was created. “And from the dirt that is” – can one, perhaps, prepare it outside and take it in? The verse states: “On the floor of the Tabernacle.” If “on the floor of the Tabernacle,” can one, perhaps, dig with a spade?

The verse states: “That is.” How so? If there is some there, bring it; if there is none there, place there. “The priest shall take…and he shall place it into the water” – it is taught: Three must be seen: the dirt of the sota, the ashes of the heifer, and the spittle62See Deuteronomy 25:9. of the yevama.63This is a widow whose husband was childless and who is tied by a levirate bond to his brother. In the name of Rabbi Yishmael they said: The blood of the leper’s bird.64See Leviticus 14:5–6.

“The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – the place where he had her stand initially is the place where he has her stand ultimately.

“Before the Lord” – but is it not written above: “And have her stand before the Lord”? It is, rather, that he informs her before whom she is standing. “Before the Lord, and he shall expose the woman’s head” – this is analogous to a priest who entered a cemetery and his slave waits for him outside so he would not become impure. Is it not sufficient for him to be like his master?

Therefore, so that the priest will not say: Will I expose the woman’s head,65He asks rhetorically: Is this appropriate conduct in the Temple? and will not do so casually, that is why it is stated: “Before the Lord, and he shall expose.” “And he shall expose” – why? It is because it is the way of the daughters of Israel to be with their heads covered. That is why he uncovers her head and says to her: ‘You deviated from the way of the daughters of Israel, whose way is to have their heads covered, and followed the way of the idolaters, who walk with their heads uncovered.

Here is for you what you wanted.’ “And he shall place on her palms the meal offering of remembrance” – Abba Ḥanan says in the name of Rabbi Eliezer: It is in order to exhaust her so that she will recant. The matters may be inferred a fortiori: If the Holy One blessed be He has mercy on those who violate His will,66An attempt is made to induce the sota to confess and save herself from suffering and death. all the more so, He will have mercy on those who perform His will.

“It is a meal offering of jealousy” – all actions in its regard were for the sake of jealousy. Is it, perhaps, that if all actions in its regard were not for the sake of jealousy that it would be invalid? The verse states: “It.” “And in the hand of the priest shall be the water of bitterness”; the verse relates that the water becomes bitter only in the hands of the priest.

Another matter: It is called bitter [marim] because it curses [me’arerim] the body and eradicates the iniquity. “That causes curse” – Rabbi Tanḥuma said: “Water…that causes curse [hame’arerim],” corresponding to the two hundred and forty-eight limbs that are in her and corresponding to the two hundred and forty-eight limbs that are in the adulterer.67The numerical value of hame’arerim is: heh – 5; mem – 40; alef – 1; reish – 200; reish – 200; yod – 10; mem – 40 = 496, which is twice 248.

“The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – one does not administer an oath to two sotot simultaneously. One does not burn two heifers together.

One does not behead two calves together. One does not execute two people together. One does not quarantine two68Lepers together. One does not confirm two69Lepers together.

“And he shall say to the woman” – in her language, and to a thief and a robber in their language.70When administering an oath to them. “If a man has not lain with you” – it teaches that he begins in her favor. He says to her: Wine causes a great deal, levity causes a great deal, immaturity causes a great deal; many have preceded you and were swept away. Do not cause the great Name that was written in sanctity to be erased in the water.

He says before her matters of aggada and incidents that took place in the ancient Writings, like: “What the wise tell” (Job 15:18). He says before her matters that neither she nor her entire patrilineal family deserves to hear, for example, the incident of Reuben and Bilha, and the incident of Judah and Tamar, who confessed their actions and were not ashamed. What was their end? They inherited the World to Come.

“And if you did not stray in defilement while married to your husband” – why is it stated? It is because we found that the verse included a betrothed woman and a woman with a levirate bond, regarding warning. Do they, perhaps, drink? The verse states: “While married to your husband.”

One who is married to her husband drinks, but these do not drink. “Defilement,” it is to the exclusion of via the limbs.71This excludes intimacy without intercourse. “Be absolved of this water of bitterness that causes curse” – Rabbi Yishmael said: Initially he informs her of the power of the bitter water. He says to her: ‘My daughter, I will say to you: This bitter water, to what is it similar?

To a dry poison that is placed on healthy skin and does not cause harm. When it encounters a wound, it begins to permeate. You, too, if you are pure, drink and you will not be harmed, as you will be absolved. That is what is written: “Be absolved of the water…” “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20).

“But you, if you strayed” – I have derived only natural relations; unnatural relations, from where is it derived? The verse states: “And if you were defiled.” “And a man has lain carnally with you” – to include the eunuch. “Other than your husband” – this is to include the wife of a eunuch. The priest would stipulate regarding all of them.

“The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath of the curse” – Rabbi Zeira said in the name of Rav: Why are two oaths stated regarding the sota?

One is before the scroll is erased and one after the scroll is erased, because there is no absolute chronological order in the Torah. The Rabbis say: One is an oath accompanied by a curse, and one is an oath that is not accompanied by a curse. How is the oath accompanied by a curse? It is when he says to her: I administer an oath to you that you were not defiled, but if you were defiled, it [the water] will enter you.

“And the priest shall say to the woman” – to the exclusion of a deaf woman. “May the Lord render you” – woe unto the wicked, who transform the attribute of mercy into cruelty. Every place that the Tetragrammaton is stated, it is the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6), but here it is the attribute of cruelty. “As a curse and as an oath” – could it be that the woman herself will be “as a curse and as an oath”?

The verse states: “Among your people” (Numbers 5:27), saying that everyone will take oaths in your name and curse each other and say: ‘If you performed this evil act, your end will be like the end of so-and-so.’ “In the Lord causing your thigh to fall and your belly to distend” – it is taught: It says regarding the sota: “In the Lord causing your thigh to fall, and your belly to distend.” From the place that she began in the transgression, from there is the onset of the punishment.

With the thigh she began in the transgression, and then the belly; therefore, the thigh is cursed initially, and then the belly. The rest of the body is not spared, as it is stated: “The woman shall become a curse among her people” (Numbers 5:27). Likewise you find regarding the members of the generation of the Flood. Man began in the transgression initially, as it is stated: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5).

They were stricken first, and the rest were not spared, as it is stated: “He obliterated all existence…[from man, to animal, to crawling creature, to birds of the heavens]” (Genesis 7:23). The youth of Sodom began in the transgression initially: “The men of Sodom surrounded [the house, from young to old]” (Genesis 19:4). They too were stricken initially, and the rest were not spared, as it is stated: “And the men who were at the entrance of the house they smote with blindness, [from small to great]” (Genesis 19:11).

Pharaoh began in the transgression initially, as it is stated: “Pharaoh commanded all his people, [saying: Every son who is born, you shall cast him into the Nile]” (Exodus 1:22). “He said to his people.… Let us be [cunning with it]” (Exodus 1:9–10). He was stricken first, and the rest were not spared, as it is stated: “Upon you and upon your people…[the frogs will ascend]” (Exodus 7:29). The scouts, they began in the transgression initially, as it is stated: “They spread an evil report of the land” (Numbers 13:32).

They too were stricken first, and the rest were not spared, as it is stated: “The men, spreaders of the evil report of the land, died” (Numbers 14:37). And it says: “I am the Lord, I have spoken; surely, I will do this [to this entire evil congregation…in this wilderness they shall expire, and there they shall die]” (Numbers 14:35). The neighbors of the land of Israel, they began in the transgression initially, as it is stated: “So said the Lord: About all My [evil] neighbors, [who touch the inheritance that I bequeathed to My people Israel]” (Jeremiah 12:14).

They too were stricken first, as it is stated: “Behold, I am displacing them from upon their land” (Jeremiah 12:14). The prophets of Israel, they began in the transgression initially, as it is stated: “As from the prophets of Jerusalem duplicity has spread to all the land (Jeremiah 23:15). They too were stricken first, and the rest were not spared, as it is stated: “A curse will be derived from them [by the entire exile of Judah]” (Jeremiah 29:22).

“This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22) “This water that causes curse will enter your innards” – I have derived only your innards. From where is it derived that even in each and every limb and each and every hair? The verse states: “Will enter” (Numbers 5:27). “Will enter” – even in each and every limb and each and every hair.

“To cause the belly to distend and the thigh to collapse” – Rabban Gamliel says: From where is it derived that just as the water examines the woman, so it examines the adulterous man? The verse states: “To cause the belly to distend and the thigh to collapse.”72This is in contrast to “causing your thigh to fall and your belly to distend” (Numbers 5:21), which refers to the woman. “And the woman shall say” – but not a mute woman.

“Amen, amen” – amen on the oath, amen on the curse; amen regarding this man,73With respect to whom the husband had warned her. amen regarding another man;74Any other man she may have sinned with. amen in the past, amen in the future; amen that I was not defiled during betrothal, amen that I was not defiled during marriage.

“The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write these curses.” Why water? It is from the place that she came.75A putrid drop (see Mishna Avot 3:1). And dirt; it is to the place that she is going.76A place of dust, maggots, and worms (see Mishna Avot 3:1).

“Shall write” – it is before Him to whom she is destined to give a reckoning.77See Mishna Avot 3:1. “Curses” – does he perhaps write all the curses in the Torah? The verse states: “These.” “The priest” – the verse disqualified an Israelite.

“In a scroll” – but not on paper. “And erase it in the…water” – Rabbi Zekharya, son-in-law of Rabbi Levi, related this incident: Rabbi Meir was accustomed to preaching in the synagogue every Shabbat eve. There was a certain woman there who was accustomed to listen to his voice. One time the discourse ran late.

She went and sought to enter her house, and the candle was extinguished. Her husband said to her: Where were you? She said: I was listening to the discourse. He said to her: By my word, the woman will not enter here until such time that she goes and spits in the face of the preacher.

Rabbi Meir saw by means of the Divine Spirit, and made himself seem as though his eye ached. He said: ‘Any woman who knows how to utter an incantation for the eye, let her come and utter an incantation.’ Her neighbors said to her: ‘This is your opportunity to return to his house. Make yourself as though you are uttering an incantation and spit in his eye.’

She went to him. He said to her: ‘Do you know how to utter incantations for the eye?’ Because she was in awe of him, she said no. He said to her: ‘Spit into it seven times and it will be cured.’

After she spit, he said to her: ‘Go tell your husband: You said to me one time, but I spit seven times.’ His students said to him: ‘Are matters of Torah to be treated with such contempt? Had you told us, would we not have sent and brought him, flogged him on the bench, and forced him to reconcile with his wife?’ He said to them: ‘The honor of Meir shall not be greater than the honor of his Maker.

If regarding the sacred Name that is written in sanctity, the verse says that it should be erased in the water in order to impose peace between a husband and his wife, all the more so, the honor of Meir.’' “In the water of bitterness” – Shmuel’s father said: One must place a bitter substance into the water, as it is stated: “The water of bitterness” – that it is already bitter.

“He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – it is taught: He would give her to drink and then sacrifice her offering, as it is stated: “He shall give the woman to drink…” and then: “The priest shall take [the meal offering]…” (Numbers 5:25). “And the water that causes curse will enter her for bitterness” – it is taught: Just as the water examines her, the water examines him, as it is stated: “Will enter” (Numbers 5:22), “will enter” (Numbers 5:27); this is the statement of Rabbi Akiva.

Likewise, Rabbi Akiva would expound: Six verses are written: “Enter [ba’u],” “will enter [uva’u]”; “enter,” “will enter”(Numbers 5:22, 24, 27);78He expounds the fact that uva’u is written three times. Three matters are derived from ba’u and three are derived from the added vav. one for his command, one for her command; one for his performance, one for her performance; one for his examination, one for her examination.

“The water that causes curse…for bitterness” – why does the verse state “for bitterness”? It is, rather, that it would engender in her types of strange punishments. If she were white it would render her black; red, it would render her green. Her mouth would widen, her neck would swell, her flesh would decompose, she would be a zava, she would sneeze, and her limbs would come apart.

“The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – and not from her emissary. “From the woman’s hand” – Rabbi Elazar said to Rabbi Yoshiya: From where is it derived that the meal offering of the sota requires waving by the owner?

He said to him: One derives a verbal analogy from the peace offering. Here it is written: “The priest shall take…from the woman’s hand.” There it is written: “His hands shall bring the fire offerings of the Lord” (Leviticus 7:30). Just as here, it is the priest, there too it is the priest.

Just as there it is the owners, here too it is the owners. How so? He places his hand beneath the hand of the owner and waves. “The meal offering of jealousy” – this tells that she brings one meal offering for the sake of two jealousies.

“He shall wave the meal offering before the Lord” – in the east, as everywhere that it is stated: “Before the Lord,” it is in the east, unless the verse specifies otherwise. “And bring it near to the altar” – it teaches regarding the meal offering of the sota that it requires waving and bringing near the altar.

“The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the attached meal offering; it should not be placed in two vessels when he takes a handful. “And burn it upon the altar” – from what is burned, that we will expound later.79See section 39, which explains that only a handful is placed on the altar.

How does he burn it? He salts it and places it upon the fire, as it is written: “All your meal offerings [you shall salt with salt]” (Leviticus 2:13). “And then he shall give the woman the water to drink” – why is the verse stated? Was it not already stated: “He shall give the woman to drink” (Numbers 5:24)?

It is, rather, to include one whose imprint is visible.80If the ink is not completely erased from the scroll, he must immerse it again, and only then give the woman to drink. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27).

“He shall give her the water to drink” – why is it stated? It is to say to you that if the scroll was erased and she said: I will not drink, Rabbi Eliezer would say that one strikes her with the width of a sword, forces her mouth open, and gives her to drink against her will. “It will be, if she was defiled” – whether the relations were natural or unnatural. “And committed trespass against her husband” – the verse relates that the trespass against the husband is the cause.

Because we find defilement regarding the rest of the forbidden relations, is it perhaps that if she were defiled by one of them that the water would examine her? The verse states: “And committed trespass against her husband” – the trespass against the husband causes her to be examined. “The water…will enter her” – it teaches that it seeps into all her limbs. “Her belly will distend…” – one verse says: “In the Lord causing your thigh to fall [and your belly to distend]” (Numbers 5:21); thigh preceded belly.

And one verse says: “And her belly will distend, and her thigh will fall”; belly preceded thigh. The Rabbis say: When he cursed, he cursed the thigh and then the belly, just as she began the transgression initially. When the water examines, it examines along its path. They raised an objection: Regarding the curse, too, it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22).

That is not a contradiction. That is that the priest informs her that the belly is first and then the thigh, so as not to disparage the water of bitterness. “The woman will become a curse among her people” – she will be notorious among everyone.

It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him?81The retribution is commensurate with the action. It is as it is stated: “In measure [besasse’a]82This is expounded as bise’a se’a, measure for measure. in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela;83These are all smaller measures. from where is it derived?

It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot84A peruta is the smallest coin. accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled.

One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her.

She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow.

She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts.

She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel.

She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26).

The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13).

That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6).

The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2).

The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2).

Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it,85By means of the language that had been part of the original goodness. He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9).

The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8).86The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9).

Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4).

“A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49).

Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4).

Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20).

They did not move from there and did not show him respect, because he is an underling.87He was a general in the army of the king. Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13).

Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard?

It is, rather, that the one of Judah, that was for the sake of Heaven;88This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144. therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’89The Philistines did not observe the laws of family purity.

“His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places,90See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places." it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations,91This is a reference to the seven nations mentioned in Deuteronomy 7:1. and here, this is what it says?

Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34).92When one seeks to sin, God enables the sinner to do as he wishes. It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1).

Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza.93Sota 9b. “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4).

What is the Sorek Stream? He became like a tree that does not bear fruit.94Such a tree is known as an etz serak. So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart.

It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught.

When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10).

It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions.95Samson was accustomed to consorting with women, so they brought him women. Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone,96It was the jawbone of a donkey. and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19).

“Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’

“God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26).

That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8).

He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months.

Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor.

Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve.97See Nazir 4b–5a. “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin?98Did his hair descend straight down?

Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here,99From Babylonia to the Land of Israel. I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out.

Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget.

That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders.

Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant.

Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25).

Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose.

At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15).

It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11).

Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27).

Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14).

His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king.

“For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want.

He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel.

Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we100This refers to Avshalom and his supporters. will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19).

That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35).

All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld.

That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30).

“At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27).101For this haughtiness he was punished.

“And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – in the past; “and she is pure” – in the future102If she is unfaithful to her husband in the future, she will receive the punishment as a consequence of the waters of bitterness which she drank.; at that moment she is absolved from the curses and the oath.

“And will conceive offspring” – Rabbi Eliezer says: The suffering is sufficient for her to be given children as her reward; if she was barren, she will conceive. Rabbi Yehoshua says: If so, all the barren women will go and be corrupted,103They will engineer a situation where their husbands will warn them and then they would enter into seclusion with the one regarding whom they had been warned. and the one who sits idle loses.

Why does the verse state: “She will be absolved and will conceive offspring”? So that if she would give birth in pain, from then on she will give birth with ease; if females, she will give birth to males; if black, she will give birth to white children; if short, she will give birth to tall; if she would give birth every two years, she will give birth each year; if she would give birth to one, she will give birth to two.

Rabbi Shimon says: One does not give reward for transgression. Rather, because she had been prohibited to conceive in the past,104This is because she was forbidden to her husband from the time of her seclusion until she drank the bitter water. is the same, perhaps, true in the future? The verse states: “She will be absolved and will conceive offspring”; from now on it is permitted for her to conceive offspring.

“This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy” – I have derived only for the present; for all generations, from where is it derived? The verse states: “This is the law of jealousy [hakenaot]”105The use of the plural indicates that the law applies in several places. – the jealous man [hamekaneh] shall warn [yekaneh] in Shilo and in the eternal Temple.

Is it, perhaps, at private altars, as well? The verse states: “This [zot].”106Zot is a restrictive phrase, limiting the sota procedure exclusively to the Tabernacle and the Temple. “When a woman will stray” – this is to include one whose husband became a deaf mute, went insane, or was incarcerated in prison, that the court warns on their behalf to disqualify them from their marriage contract. Can the court cause them even to drink?

The verse states: “The man shall bring his wife to the priest” (Numbers 5:15) – the man causes to drink, but the court does not cause to drink. “While married to her husband, and become defiled” – to exclude the betrothed woman and the woman with a levirate bond.

“Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…”; “a man,” “or a man”107The verse could have stated only, “a man,” but it says “or a man.” – this is to include a priest108Because the wife of a priest is forbidden to him even if she was raped, one might have thought that she is excluded from the entire sota ritual. and a eunuch109Because the wife of a eunuch is incapable of conceiving, one might have thought that she is excluded from the entire sota ritual. who issue a warning.

“And stand the woman before the Lord” – this is to include a priest’s wife or a eunuch’s wife, that they drink. “[The priest] shall perform for her this entire ritual” – everything that is stated in the portion, to teach you that omitting even one matter invalidates it all. “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this tells that he is bearing iniquity until the woman drinks, but after she drinks, “the man will be absolved of iniquity.”

“And that woman will bear her iniquity” – Shimon ben Azai says: The verse is speaking of the pure woman. Since she brought herself to these matters, she too will not emerge without consequences.

“Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). “Any man…” – only his married wife is indicated for warning. From where is it derived that you include his betrothed and one with a levirate bond, that he warns them in order to cause them to drink after they are married, and to warn all the women with whom there is betrothal,110This refers to a marriage which the Torah forbids but which is nevertheless valid and a divorce is required before the woman can marry somebody else. e.g., a widow to a High Priest, a divorcée or a ḥalutza to a common priest, a mamzeret or a Givonite to an Israelite, an Israelite woman to a mamzer and a Givonite, in order to prohibit them to the paramour111If the husband warns his wife not to seclude herself with a certain man and she nevertheless secludes herself with him, she is forbidden to that man even if her husband dies or divorces her. like they are to the husband?

“Speak to the children of Israel, and say to them.” Because it is stated: “The man shall bring his wife to the priest” (Numbers 5:15), the man causes to drink, but the court does not cause to drink, or perhaps, the man warns, but the court does not warn? “Speak to the children of Israel…and he warned” (Numbers 5:12, 14) – this includes the court, that it warns. “Speak to the children of Israel” – one warns by means of an Israelite,112Only a warning given by an Israelite to his wife has halakhic significance. but not by means of an idolater, and not by means of a ger toshav;113This is a gentile who resides in the Land of Israel and who renounced idol worship and committed himself to fulfill the seven Noahide laws. or perhaps, the children of Israel to the exclusion of proselytes?

Rav said: “Any man [ish ish]” – to include the proselytes. Another matter: “Ish ish” – this is to render a woman like a man;114Just as a blind man does not cause his wife to drink, as it is stated: “It was hidden from the eyes of her husband” (Numbers 5:13), so, if his wife is blind, he does not cause her to drink. this is the statement of Rabbi Akiva. Another matter: “Ish ish” – this is to include a deaf and mute man, an insane man, the wife of an idiot, one whose husband traveled overseas, or was incarcerated in prison, that the court warns on their behalf to disqualify them [their wives] from their marriage contract.

Is it perhaps to cause them even to drink? The verse states: “The man shall bring his wife…” (Numbers 5:15). “If the wife [of any man] will stray” – the verse is speaking regarding one who is fit for her husband, to the exclusion of a widow [married] to a High Priest, or a divorcée or ḥalutza to a common priest, and, in accordance with the statement of Akavya ben Mahalalel, even a liberated maidservant and a convert.115The husband may warn these wives, but cannot cause her to drink.

The Rabbis say: They cause them to drink. They said to him: ‘But Karkemit, a liberated maidservant, was in Jerusalem, and Shemaya and Avtalyon caused her to drink.’ In this language he said to them: ‘They gave her to drink because she was like them.’116They were proselytes. They ostracized him, he died in his ostracism, and the court stoned his coffin.

What are we discussing? If it is an Israelite who married a proselyte woman, it is already written: “The children of Israel” – but not proselytes. If it is a proselyte who married an Israelite woman, it is already written: “The man shall bring his wife” (Numbers 5:15).117The man shall be like his wife, and if one is an Israelite and the other is a proselyte, she does not drink. Rather, we are discussing a proselyte who married a proselyte.

What is the reason of Akavya? “The children of Israel” – but not proselytes. What is the reason of the Rabbis? “And say to them” – to include everyone who is stated in the portion.

What is stated in the portion? “And a man had lain with her” (Numbers 5:13) – one whose lying with another man renders her forbidden to her husband, [the husband] warns and causes to drink. “And commit a trespass against him” – a trespass regarding a matter of licentiousness or a trespass regarding money? When it states: “And a man had lain with her carnally” (Numbers 5:13) – it is trespass regarding a matter of licentiousness and not regarding money.

“And commit a trespass against him” – trespass [maal], everywhere, is nothing other than treachery. Likewise it says: “They trespassed [vayimalu] against the God of their fathers [and strayed after the gods of the peoples of the land]” (I Chronicles 5:25); “the children of Israel committed a trespass [vayimalu] concerning the proscribed spoils…” (Joshua 7:1).

“And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain with her” – to the exclusion of a minor, who is not a man. “With her” – but not with her sister, saying that her lying in her harlotry renders her forbidden to her husband, but if her husband had lain with her sister, she is not forbidden to her husband, as she is not rendered forbidden to her husband by him lying with her sister, although logically, she should have been rendered forbidden.

If in a place where he consorted with one forbidden due to a more minor prohibition, this being a married woman, who is forbidden due to a more minor prohibition, as the one who renders her forbidden does not render her forbidden for all his days, as she is rendered permitted by means of a bill of divorce, the one who rendered her forbidden is prohibited,118The husband rendered his wife forbidden to everybody when he married her.

If she commits adultery, she is prohibited to the husband, and he is prohibited to her. as his wife is forbidden to him after she committed an act of harlotry;119Namely, a married woman is forbidden to everybody because of her relationship to her husband. That prohibition can come to an end by means of a bill of divorce even though the husband is alive. Nevertheless, if she consorted with another man she is forbidden to her husband, who caused her to be forbidden to everybody when he married her. in a place where he consorted with one forbidden due to a major prohibition, e.g., one who consorted with his wife’s sister or his mother-in-law, who are forbidden due to a major prohibition, as the one who renders her forbidden renders her forbidden for the entire duration of the prohibition, this being his wife, who renders her mother and her sister forbidden to her husband, is it not logical that the one who rendered them forbidden, this being his wife, would be prohibited, that she should be rendered forbidden by his lying with her mother or her daughter?120Namely, a man and his wife's sister are forbidden to each other because of his relationship to his wife, as are a man and his wife’s mother for the same reason, and these prohibitions remain even if he divorces his wife.

Therefore we might have thought that if the husband consorted with his wife's sister or mother, he becomes forbidden to his wife, who causes her mother and sister to be forbidden to him. The verse states: “With her” – lying with her renders her forbidden, but lying with her sister or his mother-in-law does not render her forbidden. “And it was hidden from the eyes of her husband” – to the exclusion of a blind man.

“And she was secluded and she was defiled, [and there is no witness against her]” – is it that there are no witnesses to the defilement, but there are witnesses to the seclusion, or there are no witnesses to either the defilement or the seclusion? If I say so, she would be permitted to her husband. Consequently, you cannot say in accordance with the latter formulation, but rather according to the former formulation: There are no witnesses to the defilement, but there are witnesses to the seclusion.

“And there is no witness against her” – the verse is speaking of two witnesses. Do you say that the verse is speaking of two witnesses, or, perhaps, it is speaking only of one witness? The verse states: “One witness [ed eḥad] shall not stand against a man…” (Deuteronomy 19:15). The verse need not have stated “one [eḥad].”121Since the word ed is in the singular.

Rather, it is a paradigm: Every place that ed is stated, it is referring to two, unless the verse specifies one [eḥad]. “And she was not coerced” – to the exclusion of a woman who was raped, who is permitted to her husband; is it perhaps both to an Israelite and a priest? If you say regarding creeping creatures,122Impurity engendered by dead creatures. which are minor, [that] they rendered circumstances beyond one’s control like volition regarding the priesthood,123Regardless of the circumstances of the contact between the dead creature and the priest, he is impure, and he may not partake of teruma and may not enter the Temple. [in] the major case of sota it is only logical that it renders circumstances beyond one’s control like volition regarding the priesthood.124The term used in the verse to describe defilement is nitma’a, which literally means "became impure."

“And a spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “And a spirit of jealousy overcame him and he warned his wife” – he should warn her not with levity, nor in conversation, nor with frivolity, but with an attitude of gravity. It is taught: One who warns his wife, Rabbi Eliezer says: He warns her in the presence of two, and causes her to drink on the basis of one witness or on the basis of his own statement.

Rabbi Yehoshua says: He warns in front of two and causes to drink on the basis of two.125Sota 2a. What is the source for Rabbi Yehoshua? “Because he found in her a licentious [ervat] matter [davar]” (Deuteronomy 24:1); “erva” – this is the seclusion; “davar” – this is the warning; “because he found” – finding everywhere is only with witnesses. Rabbi Eliezer says: Erva that comes on the basis of his word [devaro].126This is Rabbi Eliezer’s explanation of the phrase “ervat davar.”

How does he warn her? He says to her before two: Do not speak with such and such man, and she spoke to him, she is still permitted to her house127Her husband. and permitted to partake of teruma.128If her husband is a priest. If she entered with him into a secluded structure and remained there for enough time to be defiled, she is forbidden to her house and prohibited to partake of teruma. If he129Her husband dies before the sota protocol is completed. dies, she performs ḥalitza and is not taken in a levirate marriage. [The phrase:] Do not speak, is a euphemism used by the baraita, as he speaks only regarding defilement.

“And he warned his wife” – Rabbi Eliezer says: It is obligatory, Rabbi Yehoshua says: It is optional. Rabbi Elazar ben Rabbi Yosei said before Rabbi Yosei: The statement of Rabbi Eliezer is according to Beit Shammai and Rabbi Yehoshua is according to Beit Hillel. The statement of Rabbi Eliezer is according to Beit Shammai, as Beit Shammai say: A man may divorce his wife only if he found in her a licentious matter.

If he found in her unseemly matters, he is unable to divorce her, because he did not find licentiousness in her; he is unable to sustain her because he found unseemly matters in her. According to this, he says it is an obligation.130Only by warning her does he determine how to proceed; if she enters into seclusion, he will cause her to drink. If not, he will sustain her as his wife. Rabbi Yehoshua is according to Beit Hillel, as Beit Hillel say: Even if she burned his cooked dish.

According to this, he says it is optional. If he wishes to warn, let him warn; to divorce, let him divorce. “And she was defiled, or [a spirit of jealousy] overcame him” – Rabbi Yishmael would say: Why does the verse state: “And she was defiled…and she was not defiled”? If she was defiled, why is she drinking?

If she is pure, why is he causing her to drink? It is, rather, to teach you that one causes her to drink only due to uncertainty. From here, you make an inference to the creeping animal; if in the case of sota, where the verse did not, in her regard, equate circumstances beyond her control to an act of will, and unwitting to intentional, but the law is that uncertain is equated to certain,131Even though the defilement is uncertain, if she enters into seclusion she is definitively forbidden to her husband. the same is true regarding the creeping animal.132Even in a case of uncertainty we rule that the person is considered impure.

And just as sota is in the private domain, so too the creeping animal is in the private domain. Just as the sota has the intelligence to be consulted, so too the creeping animal is in a case where there is intelligence to be consulted.133Namely, the question is whether a person who can be consulted touched the creeping animal and became impure. From here they said: An item where there is intelligence to be consulted,134If the question arises regarding a human being, who can be consulted, he is considered impure, but if the question arises regarding an object, which cannot be consulted, it is considered pure. if there is uncertainty in the private domain, it is impure.

If there is uncertainty in the public domain, it is pure. In a case where there is no intelligence to be consulted, in both the private domain and in the public domain, in a case of uncertainty it is pure.

“The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife” – the man causes her to drink, but the court does not cause her to drink.

“The man shall bring…” – by Torah law, the man brings his wife to the priest. However, they said: How does he act in her regard? He takes her to the court in that area, and they provide him with two scholars so that he will not consort with her on the way. Rabbi Yehuda says: Her husband is trusted in her regard on the basis of an a fortiori inference: If the menstruant, for whom one incurs liability for karet, he is trusted in her regard, this one for whom one does not incur liability for karet, all the more so that he would be trusted in her regard.

They said to him: No. If you said it regarding the menstruant, who is permitted after her prohibited state, would you say it regarding this one, who is not permitted after her prohibited state? And it says: “Stolen waters are sweet, and clandestine bread is pleasing” (Proverbs 9:17). All the more so, since one does not incur liability for karet for consorting with her, her husband would not be trusted in her regard.

Israel are suspect regarding sotot, but are not suspect regarding menstruants. Rabbi Yehuda said to them: It is a Torah edict: “The man shall bring his wife to the priest.” They said to him: Provided it is with witnesses. Rabbi Ḥiyya bar Rav Yosef sent three scholars after the woman.

He said: If one of them would turn away for his own purposes, she will remain alone with the two. But is it not taught: They provide him with two Torah scholars…? Rabbi Avin said: And with her husband there are three. He too rented a house for her and would provide her with sustenance, and would only be alone with her before her children.

He read this verse in his regard: “I have grown weary in my sighing, and I have not found rest” (Jeremiah 45:3). “And he shall bring her offering on her behalf”; the Rabbis say: An offering that qualifies her for him, e.g., a zava or a birthing mother,135A zava and birthing mother are forbidden to the husband for a certain amount of time. he brings the offering from his own and does not deduct it from her marriage contract.

But an offering that does not qualify her for him, e.g., if she cut the naziriteship on her head136This refers to the sacrifices that a nazirite brings upon completion of the period of naziriteship. or desecrated Shabbat, he brings the offering from his own and deducts it from her marriage contract. “One-tenth of an ephah” – that is one of ten of an ephah; “flour” – but not fine flour; “barley” – but not wheat.

Rabban Gamliel said: Scribes, allow me, and I will explain it as a type of decorative clasp:137This means that he will provide an elegant explanation, with all the details accounted for. It appears, just as her actions are the actions of an animal, so her offering is the food of an animal. “He shall not pour oil upon it” – but he may pour it on its remnants.138What is not burned on the altar is eaten by the priests.

“And he shall not place frankincense upon it” – this tells that one who placed oil and frankincense upon it violates two prohibitions. What is the reason? It tells the reason for the matter: “For it is a meal offering of jealousy.” “A meal offering of remembrance” – I hear from this merit and guilt.

The verse states: “A reminder of iniquity” – all the remembrances in the Torah are favorable, but this one is for punishment; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This too is favorable. As it is stated: “And if the woman was not defiled, [and she is pure, she will be absolved and will conceive offspring]” (Numbers 5:28). I have derived only “a remembrance of iniquity”; a favorable remembrance, from where is it derived?

The verse states: “A meal offering of remembrance” – in every sense. Rabbi Yishmael says: “A meal offering of remembrance” is a generalization. “A reminder of iniquity” is a detail. A generalization followed by a detail, the generalization refers only to what is in the detail.

If you say so, will the attribute of justice not be distorted? For the litigant could dispute it: Which attribute is greater, the attribute of favor or the attribute of punishment? You must say: It is the attribute of favor. If for the lesser attribute of punishment it serves as a reminder of iniquity, for the greater attribute of favor, it is only logical that it would serve as a reminder of favor.

This is a Torah principle: Any generalization and detail through which the path of logic is distorted, let this and that coexist and let not the path of logic be distorted. How can this and that coexist and the path of logic not be distorted? If she was defiled, the punishment affects her immediately. If she has merit in her favor, her merit will defer it for three months, the point at which the fetus is noticeable; this is the statement of Abba Yosef ben Ḥanan.

Elazar ben Yitzḥak of Kefar Darom said: Nine months. “She will be absolved and will conceive" (Numbers 5:28) – just like the seed [pregnancy] is nine months, merit defers for nine months. Rabbi Yishmael said: Twelve months. Even though there is no proof of the matter, there is an allusion to the matter: “Therefore, king, [let my counsel be acceptable to you, and redeem your sins with charity and your iniquities with favor to the poor; then there will be an extension of your tranquility].

All this came [upon King Nebuchadnezzar] at the end of twelve months…” (Daniel 4:24–26). Rabbi Shimon ben Yoḥai says: Merit does not cause it to be deferred for her as far as the bitter water is concerned. Were you to say that merit causes it to be deferred as far as the bitter water is concerned, you undermine the water for all the women who drink, and you besmirch all the pure women who drank, as [people] will say that [the women] were defiled, but their merit caused it to be deferred.

Rabbi [Yehuda HaNasi] said: I will reconcile: If she was pure, she will ultimately die in a way typical of people. If she was defiled, she will ultimately die through “her belly will distend, and her thigh will fall” (Numbers 5:27). Rabbi Shimon ben Yoḥai said: Who will inform all the bystanders that this one will ultimately die through “her belly will distend, and her thigh will fall”? Rather, when she would drink her face would turn sallow, her eyes would bulge, and her tendons like twigs would turn sallow, and they would say, hurry and take her out so she will not impurify the Temple Courtyard.

“The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – from here they said: One does not give two sotot to drink simultaneously. “And have her stand before the Lord” – he shall evacuate the Courtyard on her account.139This is so there will be nothing interposing between her and the Sanctuary. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17).

“The priest shall take sacred water” – sanctified from the basin; “in an earthenware vessel” – but not in other vessels, and not in an earthenware shard. “And from the dirt that is on the floor of the Tabernacle the priest shall take” – but not a non-priest. “And he shall place it into the water” – dirt on the surface of the water. From here they said: He would bring an earthenware goblet and place in it half a log of water from the basin.

Rabbi Yehuda says: A quarter-log; just as he minimizes the script,140Rabbi Yehuda’s opinion calls for less to be written on the scroll of the sota. so he minimizes the water. He would enter the Sanctuary and turn to his right. There was a place there, one cubit by one cubit, with a marble tablet with a ring affixed to it. He would lift it and take dirt from beneath it, and he would place it so it could be seen on the water’s surface, as it is stated: “And from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water.”

It is taught: “On the floor of the Tabernacle”141Instead of simply saying: “In the Tabernacle.” – to include the floor of the eternal Temple.

“The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – initially the verse characterized her as his wife, as it is stated: “If the wife of any man will stray” (Numbers 5:12); “the man shall bring his wife” (Numbers 5:15).

Why? God is concerned for the honor of Israel. God says: Even though he warned her, she remains in his domain. Perhaps she will recant.

If she does not recant, she leaves his domain. “The priest shall have the woman stand”;142At this point, when she insists on drinking the water, she is forbidden to him and no longer referred to as his wife. “he shall expose the woman’s head”; “he shall give the woman to drink” (Numbers 5:24), et al. If she drank and was found to be pure “she will be absolved” (Numbers 5:28) – she is absolved and returns to her husband.

“When a woman will stray while married to her husband” (Numbers 5:29) – God is concerned for the honor of Israel. Why? “Who have been borne since birth” (Isaiah 46:3)143God is concerned for Israel’s honor because He has borne them since birth. – if at the time of their corruption God is concerned for Israel’s honor and strives for their wellbeing, when they will perform His will all the more so. “Before the Lord…” – it is written: “If man sins against man, God will try him, but if a man sins against the Lord, who will try him?” (I Samuel 2:25).

Rabbi Ḥiyya bar Abba interpreted the verse regarding the paramour. This one is feeding and sustaining, and you come and take what is ready. Rabbi Yehoshua ben Levi interpreted the verse regarding the woman. This one is feeding and sustaining, but you direct your eyes to another.144These are unforgivable sins.

“And he shall expose the woman’s head” – does one demean another on the basis of uncertainty? Rabbi Simlai said: Everywhere you find harlotry, you find chaos in the world. “The priest shall have the woman stand” – if she was lame she does not drink. It is taught: They would take her up to the High Court in Jerusalem and would intimidate her in the manner that they would intimidate witnesses in capital cases.

They would say to her: My daughter, wine causes a great deal, levity causes a great deal, immaturity causes a great deal, evil neighbors cause a great deal. Act for the sake of the great Name that was written in sanctity, so that it will not be erased in the water. He says before her matters that neither she nor her entire patrilineal family deserves to hear.145See section 17 Just as they intimidate her to recant, so they intimidate her not to recant.146If she is innocent.

They would say to her: My daughter, if you are pure and you are certain that you are pure, stand behind your certainty, as this water is comparable to nothing other than dry poison. If it is placed on healthy skin it causes no harm. If, though, it encounters a wound, it begins seeping in and descending. If she said: I was defiled, she writes a receipt for her marriage contract147She does so even though she did not receive payment.

She lost her right to that payment due to her dalliance with the paramour. and leaves.148Her husband writes her a bill of divorce. If she said: I am pure, they take her up to the eastern gate, the Gate of Nikanor, as there they give the sotot to drink, purify the birthing mothers, and purify the leper. The priest seizes her garments; if they ripped, they ripped; if their seam split, their seam split.

It is taught: “And he shall expose the woman’s head” – the priest goes behind the woman and exposes her, in order to fulfill the mitzva of exposure; this is the statement of Rabbi Yishmael. Another matter: It teaches regarding Jewish women that they should cover their heads. Even though there is no proof of the matter, there is an allusion to the matter: “Tamar took ashes on her head and rent the embroidered tunic that was upon her” (II Samuel 13:19).149Sifrei, Naso 11.

It is taught: “And he shall expose the woman’s head” – I have derived only her head; her body, from where is it derived? The verse states: “The woman.” If so, why does the verse state: “And he shall expose [the woman’s] head”? It teaches that the priest unravels her hair.150Sota 8a. If she was covered in white, he covers her in black.

If she had on her gold jewelry, necklaces, nose rings, and rings, one removes them from her to render her unattractive. Just as she displayed no concern for the honor of the Omnipresent, so, one displays no concern for her honor. Then he brings a rope crafted from trees and ties it above her breasts. Why a rope crafted from trees [hamitzri]?

Rabbi Yitzḥak said: It is because she performed an act characteristic of Egypt [Mitzrayim]. Anyone who wishes to watch her may watch except for her slaves and maidservants, because she is emboldened by them. All the women may watch her, as it is stated: “All the women will be chastised, and they will not act in accordance with your lewdness” (Ezekiel 23:48). “And he shall place on her palms” – from here that if she was missing her hands she would not drink.

It is taught: He would bring her meal offering in a wicker basket and place it on her hand in order to exhaust her, so that she will recant. “And in the hand of the priest shall be the water of bitterness that causes curse” – he shows her the water in order to instill fear in her.

“The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – the priest administers the oath to her, and she does not take the oath on her own. “And he shall say to the woman” – the priest shall teach her the content of the oath; this is the statement of Rabbi Yishmael.

Rabbi Yonatan says: If she does not understand his language, he shall say it to her by means of an interpreter. “If a man has not lain with you” – to include one who performed the initial stage of intercourse from either side.151Front or back. “And if you did not stray in defilement while married to your husband” – to the exclusion of coercion. Just as “while married to your husband” is willingly, here too it is willingly.

“Be absolved of this water of bitterness that causes curse” – he would say to her: If you are pure, drink the water and do not refrain, so that you will become pure to your husband by means of this water. He would administer the oath so that she would drink. “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20).

“But you” – you did so intentionally. “If you strayed while married to your husband, and if you were defiled” – to include if she was warned regarding one who is nine years and one day old.152This is the age at which the Sages determined that a boy is physically capable of engaging in intercourse. Our Rabbis said: When a woman is in seclusion with her husband and engages in intercourse with him but her heart is devoted to another man whom she saw along the way, you have no greater adultery than that, as it is stated: “Adulterous wife, who takes strangers instead [taḥat] of her husband” (Ezekiel 16:32).

Is there a woman who engages in adultery while being with [taḥat] her husband?153The word taḥat literally means "under." Rather, this is one who encountered another man and coveted him, and she engages in intercourse with her husband but her heart is devoted to him. The Arabian king asked Rabbi Akiva: ‘I am a Cushite, and my wife is a Cushite, and she gave birth to a white child; I will kill her because she committed an act of harlotry while married to me.’

He [Rabbi Akiva] said to him: ‘Are the statues and portraits in your house black or white?’ He said to him [Rabbi Akiva]: ‘White.’ He [Rabbi Akiva] said to him: ‘While you were busy with her, she fixed her glance at the white art forms, and she gave birth in their image. If you wonder regarding this matter, derive it from the flock of Jacob our patriarch, as they would conceive in the presence of the rods.

As it is stated: “The flocks conceived in the presence of the rods”’ (Genesis 30:39); and the Arabian king conceded to Rabbi Akiva. Here too, Moses alluded in the Torah: “[If you strayed] while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband.”154Although thinking of another man while being with her husband is called "adultery," the woman is not liable for it and it is not included in the oath.

It is not only in this regard155The man with regard to whom she was warned. that we are administering the oath to you, but regarding what you strayed with anybody other than your husband. It is taught: “Other than your husband” – to the exclusion of if the other act of intercourse preceded your husband, as if her husband had lain with her afterward, the water does not examine her. But did we not learn: Just as the water examines her, the water examines him.

Just as she is forbidden to her husband so she is forbidden to the paramour. Just as she is forbidden to the husband’s brother, so she is forbidden to the paramour’s brother. Just as the water examines her for each and every act of intercourse that she receives from her husband after the paramour, so they examine him. Rabbi Avin said in the name of Rabbi Eila: Here it is where it is known;156When the husband knew that she had consorted with the paramour. here it is where it is unknown.

“The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer…the oath…” – from here it is derived that if the scroll was written before she accepted the oath upon herself, it is not valid, as first “[The priest] shall administer…the oath” is written, and then: “[The priest] shall write…[in a scroll]” (Numbers 5:23).

“The oath of the curse” – from here you derive regarding all the oaths in the Torah that they should be a curse and an oath. Since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is nothing other than a curse and an oath, I specify regarding all oaths in the Torah that they should be a curse and an oath. “The priest shall say to the woman: May the Lord render you” – since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is only with the name “the Lord,” I specify regarding all oaths in the Torah that they should be only with the name “the Lord.”

“As a curse [ala] and as an oath” – why is it stated? It is because it says elsewhere: “If he heard the sound of an ala” (Leviticus 5:1). I have derived only an ala; from where is it derived to render an oath like an ala? You deliberate: Ala is stated here and ala is stated elsewhere; just as in the case of ala that is stated here, it rendered an oath like a curse [ala], so too, in the case of ala that is stated elsewhere, it rendered an oath like an ala.

“As a curse and as an oath” – as all the women will curse in this manner: May what befell her befall you. “And as an oath”; as they will all take oaths in this manner: May what befell her befall me if I do not do such and such. “Among your people” – but the people will be at peace. “Among your people” – but not among another people, as there is a difference between a person who is debased in a place with which one is familiar and a person who is debased in a place with which one is unfamiliar.

“In the Lord causing your thigh [to fall and your belly to distend]” – this is the women’s examination. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22). “[This] water that causes curse…[to cause the belly to distend and the thigh to collapse]” – Rabbi Yosei HaGelili says: This is the belly and thigh of the paramour.

The verse tells that just as the punishment will be visited upon her, so the punishment will be visited upon him. The matters can be inferred a fortiori. If [for] the lesser attribute of punishment one who generates a sin for another is like him, all the more so [he would be like him] for the greater attribute of good. “And the woman shall say: Amen, amen” – since oaths are stated in the Torah unaccompanied157Answering "amen" is not mentioned with regard to other oaths that are administered. and it specified in one of those instances that it is only with amen, I specify regarding all oaths in the Torah that they should be only with amen.

As, if you do not answer amen after the one administering the oath, you render his oath vain. “Amen, amen” – from here it is derived that they extend the oath for her: Amen from this man, amen from another man. From here, you derive regarding all the oaths in the Torah that they extend it to include old matters upon them, this can be inferred a fortiori: If for the sota, who was not accused previously, her oath includes earlier events, [then for] robberies that had been claimed beforehand, is it not logical that one extends it to include old matters upon them.

“Amen” – that I was not defiled, and if I was defiled, may the curse come upon her.158“Upon her” is a euphemism for “upon me.” Rabbi Elazar in the name of Rabbi Yosei ben Zimra: Amen for acceptance; amen for an oath; amen, your statement is confirmed. Amen for acceptance from a sota: “And the woman shall say: Amen, amen.” Amen for an oath: “In order to fulfill the oath that I took [to your forefathers…and I said: Amen, Lord]” (Jeremiah 11:5).

Your statement is confirmed: “Benayahu son of Yehoyada answered the king and said: Amen” (I Kings 1:36) – may the Lord confirm your words.

“The priest shall write these curses [ve’et haalot ha’eleh] in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid. When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei.

What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative;159If a man has not lain with you, you will be absolved, but if he has, you will not be absolved. “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy.

Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19),

“He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – Rabbi Shimon would say: Drinking is stated before the meal offering and drinking is stated after the meal offering, to say that if drinking was prior, it is valid, and if the meal offering was prior, it is valid.

“The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – does he wave in his hand? Is it not in the hand of the woman that he waves? Rather, from here it is derived that he takes it from a non-sacred vessel and places it into a sacred vessel, and the priest places his hands beneath hers and has her wave it. From here, they said: He would take her meal offering from the wicker basket and place it in a service vessel and place it in her hands. And the priest places his hands beneath hers and has her wave it. He shall wave, bring it near, take a handful, and burn it upon the altar, and the rest is eaten by the priests. “From the woman’s hand” – but not from her attendant, as if she began to menstruate she would not drink.160Since she becomes impure and cannot touch the meal offering. “He shall wave the meal offering” – to and fro, raises and lowers. From where is it derived? The verse states: “That was waved and that was raised” (Exodus 29:27). Raising is juxtaposed to waving, to say that everywhere that there is waving, there is raising. From here they said: The mitzva of waving is to and fro, raising and lowering.

“The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the undivided meal offering; that it should not be placed in two vessels when he takes a handful. “And burn” the meal offering – this is the burning of the handful that is called a memorial portion. “And then he shall give the woman the water to drink” – like the matter that we stated.161The drinking may either precede or follow the meal offering.

“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink…” – Rabbi Akiva would say: If the scroll was erased and she said: I will not drink, if it is due to fear, they give her to drink against her will.

But if she said it due to certainty,162She admits that she was defiled. they do not give her to drink; she has already been examined. “Will enter her” – why is it stated? Because it says: “Her belly will distend,” I have derived only her belly and her thigh; the rest of the limbs, from where is it derived? The verse states: “Will enter her.”

“And [the woman] will become a curse” – they will curse invoking her: May it befall you as it befell so-and-so. Likewise it says: “You will leave your name as a curse for My chosen: May the Lord God put you to death; but His servants He will call by another name” (Isaiah 65:15). We find that the wicked are an oath for the righteous. From where is it derived that the righteous are a blessing for the wicked?

It is as it is stated: “Nations will bless themselves by him” (Jeremiah 4:2), and it says: “He blessed them that day, saying: By you shall Israel bless, saying: May God place you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh” (Genesis 48:20).

“And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled, and she is pure” – Rabbi Yishmael says: Who defiled her that the verse purifies her, as it says: “And she is pure”? Rather, the verse tells: Since slander spread in her regard, she is forbidden to her husband. “And she is pure” – pure to the husband, pure to the [alleged] paramour,163If the husband divorces her or dies. pure for terumot.

Rabbi Yehuda says in the name of Rabbi Elazar: Do we not know that if the woman was not defiled that she is pure? Why does the verse state: “And she is pure”? Rather, ultimately, the Holy One blessed be He will repay her in exchange for her disgrace: If she would give birth in pain, she will give birth with ease; if she would give birth to ugly children, she will give birth to white children. Some say: “And she is pure” – the fetus is pure.164There is no longer any uncertainty about his lineage.

“She will be absolved and will conceive offspring” – to the exclusion of a sexually underdeveloped woman and one who is unfit to give birth.

“This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is [zot] the law [torat] of jealousy [hakenaot]”: “Hakenaot” – that he warns her in the eternal Temple, and in Shilo, in Nov, and in Givon. “Torat” – it teaches that a woman drinks and repeats, whether in the case of one husband and two paramours, in the case of two husbands and one paramour, or in the case of two husbands and two paramours.

Is it so, perhaps, even in the case of one husband and one paramour? The verse states: “Zot.”165If the husband again warns her with regard to the same person, she does not again drink the water. “When a woman will stray while married to her husband” – this is to draw a parallel from a man to a woman and a woman to a man, to say: Just as, if he was blind he does not cause her to drink, as it is written: "And it was hidden from the eyes of her husband” (Numbers 5:13), so too, if she was blind, she would not drink.

And just as, if she was missing a leg, or a missing a hand, or mute she would not drink, as it is written: “The priest shall have the woman stand…and he shall place on her palms” (Numbers 5:18), “and the woman shall say” (Numbers 5:22), so, if he was missing a hand or a leg, or mute he would not cause her to drink. “And become defiled” – Rabbi Akiva would say: The four times that it is stated in the portion: “If she was defiled” (Numbers 5:27), “and if [the woman] was not defiled” (Numbers 5:28), “defiled” (Numbers 5:14), “and become defiled” – one for the husband, one for the paramour, one for teruma, one for the priesthood.166If she becomes widowed from her husband, e.g., before he divorces her, she cannot marry a priest.

“Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…” – why is it stated? It is because it says: “A spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14); it is optional.

Is it, perhaps, that just as until he warned her it is optional, so too here, after he warned her it is optional? The verse states: “Or a man who will be overcome [with the spirit of jealousy, and warn his wife]; it is obligatory. “The priest shall perform for her this entire ritual” – from here they said that the scroll of a sota that was written at night is not valid. Here it is stated: “This entire ritual [tora]” and elsewhere it is stated: “On the basis of the law [tora] that they will instruct you” (Deuteronomy 17:11).

Just as judgment is during the day, so the scroll of the sota is during the day. From where is it derived that if he wrote one letter, erased one letter, wrote one letter, and erased one letter, that it is not valid? It is as it is written: “The priest shall perform for her this entire ritual.”

“The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – that he will not say: Woe is me that I have killed a Jewish woman; woe is me that I engaged in relations with a defiled woman. That is why it is stated: “The man will be absolved…” “The man will be absolved of iniquity” – he need not be concerned that perhaps merit deferred it for her.167And she was actually defiled and forbidden to him.

Is it, perhaps, that she too need not be concerned that perhaps merit deferred it for her?168And even though she knows that she was defiled, she may continue living with her husband since the sota water did not affect her? The verse states: “And that woman will bear her iniquity.” This is in accordance with the one who said that merit defers and it is not apparent.169See the end of section 31. Another matter: “The man will be absolved of iniquity” – when the man is absolved of iniquity, “that woman will bear her iniquity.”

But when the man is not absolved of his iniquity, the woman does not bear her iniquity, as the water does not examine her, like the matter that is stated: “I will not reckon with your daughters when they engage in licentiousness or with your daughters-in-law when they commit adultery, [for they themselves consort with lewd women and they sacrifice with harlots]” (Hosea 4:14), when they are committing adultery.

He said to them: Since you are pursuing licentiousness, the water will not examine your wives. That is why it is stated: “The man will be absolved of iniquity, and that woman [will bear her iniquity].”

“Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). Another matter: “If [the wife of any man] will stray [tiste]…” – the Rabbis interpret the verse regarding the act of the calf. “Man” – this is the Holy One blessed be He, who is called man, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “If the wife [of any man] will stray” – this is Israel, who strayed from following Him, just as it says: “They have quickly strayed [saru]” (Exodus 32:8), and it is translated: “They have quickly strayed [satu].”

And they are called His wife, as it is stated: “It shall be on that day, the utterance of the Lord, that you will call Me my spouse [ishi]” (Hosea 2:18). Likewise it says: “You shall sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10); “you shall be holy [kedoshim]” (Leviticus 19:2).170Both verses are expounded as an allusion to betrothal [kiddushin]. “And commit a trespass against him” – this is the trespass of idol worship, just as it says: “To commit trespass against the Lord in the matter of Peor” (Numbers 31:16).

“And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain” – this is Aaron, who crafted the calf for them. “Carnally [shikhvat zera]” – as that was the way of its worship; they would pass their offspring [zaram] before it in the fire, just as it says: “And you shall not give from your offspring [umizarakha] to pass to Molekh” (Leviticus 18:21).

“And it was hidden from the eyes of her husband, and she was secluded” – Heaven forfend, they thought to themselves as though the supernal eye does not see, just as it is written: “They said: The Lord will not see” (Psalms 94:7), and it says: “Clouds obscure for Him, and He does not see” (Job 22:14). “And she was secluded [venistera]” – just as it says: “Woe to those who go to the depths from the Lord to conceal [lastir] a scheme […and they say: Who sees us and who knows of us]” (Isaiah 29:15).

“And she was defiled” – just as it says: “Like the impurity of the menstruant their way was before Me” (Ezekiel 36:17). “And there is no witness [ve’ed] against her” – there was no prophet in their midst who could warn [sheya’id] them; just as it says: “The Lord warned Israel and Judah by means of every prophet of every vision” (II Kings 17:13), as they had already killed Ḥur because he was rebuking them.

“And she was not coerced” – they performed it of their own volition, and that is why they were punished. “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy [kina] overcame him” – “for I, the Lord your God, am a jealous [kana] God” (Exodus 20:5).

“And he warned his wife” – just as it says: “Go, descend, because your people has become corrupted…” (Exodus 32:7). “And she was defiled” – just as it says: “They prostrated themselves to it and they sacrificed to it” (Exodus 32:8). “Or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – as there were many upright people in their midst but the Holy One blessed be He was jealous regarding all of them.

He sought to eliminate the good with the wicked, as it is stated: “Now, let Me be, and My wrath will be enflamed against them, and I will eliminate them” (Exodus 32:10). “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15).

“The man shall bring” – this is the Holy One blessed be He. “His wife” – this is Israel. “To the priest” – this is Moses, who was a priest all seven days of the inauguration. And it says: “Moses and Aaron were among His priests” (Psalms 99:6).

What is the bringing? He brought their sentence to Moses, as He said to him: “Go, descend, because your people has become corrupted” (Exodus 32:7). “And he shall bring her offering on her behalf” – as He gave to Moses at that time two Tablets of Testimony, as it is stated: “When He finished…He gave Moses [the two Tablets of Testimony]” (Exodus 31:18). “One-tenth of an ephah” – as the Ten Commandments were written upon them.

“Barley flour” – due to the iniquity of idol worship, Israel became like flour, just as it says: “Take a millstone and grind flour” (Isaiah 47:2).171See Shir HaShirim Rabba 3:4, where the phrase is interpreted as referring to Israel. And the Holy One blessed be He dispersed them among the nations, just as it says: “I dispersed them among all nations” (Zechariah 7:14), as in the commandment: “You shall not have [other gods]” (Exodus 20:3) – He alluded to the four kingdoms.172In that commandment it says: “Who reckons the iniquity of the fathers against the children, against the third generation and against the fourth generation to My enemies” (Exodus 20:5).

The four generations are an allusion to the four kingdoms to which Israel was exiled. “He shall not pour oil upon it” – as the Holy One blessed be He said to him: “Now, let Me be…” (Exodus 32:10); “and he shall not place frankincense upon it” – just as it says: “Let Me alone…” (Deuteronomy 9:14), saying that he should mention neither the merit of the patriarchs nor the merit of the matriarchs. “For it is a meal offering of jealousy” – just as it says: “I have seen this people, and behold it is a stiff-necked people” (Deuteronomy 9:13).

“A meal offering of remembrance” – as in the commandment: “You shall not have [other gods]”; Israel will be remembered positively for those who recognize the futility of idol worship, as it is stated: “Who shows kindness for thousands […for those who love Me]” (Exodus 20:6). “A reminder of iniquity” – for those who stray after it, as it is stated: “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5).

“The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – as he prayed on their behalf, just as it says: “Moses implored the Lord…” (Exodus 32:11). “And have her stand before the Lord” – as the Holy One blessed be He forgave and said that He would not eliminate them all, just as it says: “The Lord reconsidered the evil” (Exodus 32:14).

“The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take” – this is Moses. “Sacred water” – for the sanctity of the Name of the Holy One blessed be He, as he went down “to the brook that descends from the mountain” (Deuteronomy 9:21). “In an earthenware vessel” – just as an earthenware vessel has no purification after it was impurified, so too, they, all those who strayed after the calf, have no remedy, as they were all eliminated.

“And from the dirt” – this is the gold dust that he ground, just as it says: “He ground it into a powder” (Exodus 32:20). “That is on the floor of [karka] the Tabernacle [hamishkan]” – as by means of the calf, the Israelites who worshipped it descended to the ground [lakarka] and were taken as collateral [nitmashkenu] in the hands of death. “The priest shall take” – this is Moses. “And he shall place it into the water” – just as it says: “I cast its dust into the brook that descends from the mountain” (Deuteronomy 9:21).

“The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have [the woman] stand” – this is Moses. “The woman…before the Lord” – just as it says: “Moses stood at the gate of the camp and said: Whoever is for the Lord, join me…” (Exodus 32:26).

“And he shall expose [ufara] the woman's head” – “Moses saw the people, that they were exposed [farua], as Aaron had exposed them [ferao]” (Exodus 32:25). At that moment, leprosy overcame them, just as it says: “And his head shall be unshorn [farua]” (Leviticus 13:45). “And he shall place on her palms the meal offering of remembrance” – he reprimanded them because of the Torah that they received. If they merit, they will have a [positive] remembrance of their name, but because they violated it, it was “a meal offering of jealousy.”

“And in the hand of the priest” – this is Moses. “Shall be the water of bitterness that causes curse” – the verse teaches you that by means of Moses, the brook turned into bad water.173This was water that examined the Israelites like the water of a sota. Those who were guilty suffered a fate similar to that of a sota.

“The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – this is the oath that they will fulfill the Torah, just as it says: “This is the blood of the covenant that the Lord has made [with you regarding all these matters]” (Exodus 24:8).

There is no covenant without an oath. This is what Moses said to them: If you fulfilled the oath of the covenant, “if [a man] has not lain…,” that you did not stray after idol worship, that you did not prostrate yourself to it. “And if you did not stray” – if you did not sacrifice; “defilement” – that you did not frolic before it; “be absolved of this water of bitterness” – just as it says: “He said: If You will heed the voice of the Lord your God [and will perform what is right in His eyes…all of the diseases that I placed on Egypt I will not place upon you]” (Exodus 15:26).

“But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “You, if you strayed” – this is one who sacrificed to the calf. “But you, if you strayed” – this is one who burned incense.174To the calf. “If you were defiled” – this is one who poured libations.

“And if you were defiled” – this is one who prostrated himself. “And a man has lain [carnally with you]” – this is one who accepted it upon them as a god, and said to it: “You are my god” (Isaiah 44:17). All these were with witnesses and without forewarning.175See section 48, which describes who was punished by the water. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).

“The priest shall administer to the woman the oath [of the curse [uvalato]]” – just as it says: “To pass you into the covenant of the Lord your God and His curse [uve’alato]” (Deuteronomy 29:11). A covenant is nothing other than an oath, just as it says: “Because both of them took an oath there. They made a covenant in Beersheba” (Genesis 21:31–32). From where is it derived that they took an oath with a curse [ala] at Sinai?

It is as it is written: “These are the words of the covenant [that the Lord commanded Moses to make with the children of Israel in the land of Moav], besides the covenant that He made with them at Ḥorev” (Deuteronomy 28:69). It juxtaposes the covenant at Ḥorev with the covenant in the land of Moav. Just as there it was with an ala, so too, here it is with an ala. Which is the covenant at Ḥorev?

“But if you will not heed Me…” (Leviticus 26:14). “And the priest shall say to the woman” – this is Moses. “May the Lord render you as a curse and as an oath…” – these are the curses in the book of Leviticus. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22).

“This water that causes curse will enter” – this is the water of the brook into which Moses cast the gold dust of the calf, and Moses administered an oath to them by everything that they had received at Sinai that the water would examine them. “Will enter” is written here three times corresponding to the three sentences to which the worshippers of the calf were sentenced: The sword, examination by water, and a plague.

“To cause the belly to distend and the thigh to collapse” – it teaches that even Aaron, the paramour,176He is likened to the paramour because he facilitated the sin of the Golden Calf. was punished with them, as it is stated: “And [the Lord] was incensed with Aaron [to destroy him]” (Deuteronomy 9:20). “To destroy him” is nothing other than the death of children, just as it says: “I destroyed his fruit from above…” (Amos 2:9).

All his sons were fit to die, but Moses prayed on his behalf and the two died corresponding to the two curses stated here: “To cause belly [beten] to distend and thigh [yarekh] to collapse.” From where is it derived that the verse is speaking of the death of children? It is as it is written: “The womb [habaten] is a reward” (Psalms 127:3); “the fruit of your womb [bitnekha]” (Deuteronomy 7:13); and it said: “Who emerged from Jacob’s loins [yerekh]” (Exodus 1:5).

And the two remained. Likewise it says: “For every matter of transgression” (Exodus 22:8) – it is speaking of Aaron, who caused Israel to transgress the commandment: “You shall not have [other gods]” (Exodus 20:3). “For an ox” (Exodus 22:8) – just as it says: “They exchanged their Glory for the molded image of an ox” (Psalms 106:20). “For a donkey” (Exodus 22:8) – these are the Egyptians,177The reference is to the Egyptians who left Egypt with Moses. who are called donkeys, just as it says: “Whose [flesh] is the flesh of donkeys” (Ezekiel 23:20); they incited Israel to craft the calf.

“For a sheep” (Exodus 22:8) – this is Israel, who strayed after it and are called sheep, just as it says: “Israel is scattered sheep” (Jeremiah 50:17). “For a garment [salma]” (Exodus 22:8) – that they crowned it as king over them, just as it says: “You have a garment [simla]; be our ruler” (Isaiah 3:6). “For any lost item” (Exodus 22:8) – as they lost what they said at Sinai: “Everything that the Lord has spoken we will perform” (Exodus 19:8).

“Regarding which he says: This is it” (Exodus 22:8) – as they said regarding the calf: “This is your god, Israel” (Exodus 32:4). “The statements of both of them shall come before the judges [elohim]” (Exodus 22:8) – this is Moses, who is called elohim: “See, I have placed you as a god [elohim] for Pharaoh” (Exodus 7:1). “Whomever elohim condemns [yarshiun]” (Exodus 22:8) – this is Moses; yarshian is written.178Yarshiun is plural; however, as it is written without the vav, it is expounded in the singular, yarshian, as a reference to Moses.

“Shall pay double to the other [lere’ehu]” (Exodus 22:8) – these are his [Aaron’s] two sons that he paid to the Holy One blessed be He, who is a Companion [re’a] of Israel,179See Psalms 122:8. as they died. “And the woman shall say: Amen, [amen]” – this is Israel, who answered amen after the curse of idol worship, just as it says: “Cursed is the man who will craft an idol…[and the entire people shall answer and say: Amen]” (Deuteronomy 27:15).

Why “amen” twice? It corresponds to “cursed” in particular and “cursed” in general, just as it says: “Cursed is one who will not uphold [the matters of this Torah to perform them, and the entire people shall say: Amen] (Deuteronomy 27:26).

“The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “The priest shall write these curses in a scroll” – this is Moses. “In a scroll” – this is the tablet on which it was written, “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). But, did he write them?

Was it not the Holy One blessed be He who wrote them? It is, rather, because Israel strayed, the Holy One blessed be He gave them only to Moses, just as it says: “He gave to Moses” (Exodus 31:18). That is why they are called by his name, as though he had written them. Why does it call the tablet a scroll?

It is because it was a scroll.180Miraculously, like a scroll, the tablet could be furled and unfurled. “And erase it in the water of bitterness” – it is because, due to Israel’s iniquity, he shattered the tablets, and the script flew off of them, and with that erasure of the script, Israel drank their punishment in the water. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24).

“He shall give the woman to drink” – just as it says: “He gave the children of Israel to drink” (Exodus 32:20) – he examined them like sotot. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take the meal offering of jealousy from the woman's hand” – these are the tablets that the Holy One blessed be He was sending to them; he took them [the tablets] from them, as He did not wish to give it to them.

“And he shall wave the meal offering before the Lord” – he181Moses restored the script of the tablets to its place. “And bring it near to the altar” – these are the tablets that he shattered at the foot of the mountain, just as it says: “He cast the tablets from his hands and he shattered them at the foot of the mountain” (Exodus 32:19), in the place of the altar that Moses built at the foot of the mountain to receive the Torah, just as it says: “He built an altar at the foot of the mountain” (Exodus 24:4).

“The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – as Moses advocated on behalf of Israel from what was written on the tablets: “Who performs kindness for the thousands [of generations], for those who love Me” (Exodus 20:6).

Moses said: The patriarchs loved You, perform kindness for them and save their descendants. That is what is written: “Remember Abraham, [Isaac, and Israel]” (Exodus 32:13). “Then he shall give [the woman]…to drink” – after he implored on their behalf and caused the countenance of fury to pass, just as it says: “Moses turned and descended from the mountain” (Exodus 32:15),182The previous verse states: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). then he examined them like sotot.

“He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, [the water that causes curse] will enter [her]” – when they drank from them, all the sinners died an unnatural death.

A noblewoman asked Rabbi Eliezer: ‘Why for one sin of the calf did they die three deaths?’ He told her: ‘The only wisdom for a woman is with her spindle, as it is written: “Every woman who was wise hearted spun with her hands”’ (Exodus 35:25). Horkanus said to him: ‘In order not to answer her, you caused us a loss of three hundred kor of tithes each year.’ He said to him: ‘Let matters of Torah be burned and not transmitted to women.’

When she departed, his students said to him: ‘Rabbi, that one you rebuffed with a reed;183You did not address her question. what do you respond to us?’ Rabbi Berekhya bar Abba bar Kahana said in the name of Rabbi Elazar: Anyone for whom there were witnesses and forewarning would be executed by the court; witnesses but no forewarning, would be examined like the sota; no witnesses and no forewarning, would die in the plague.

Rav and Levi bar Sisi, both of them said: One who sacrificed, burned incense, or poured libations would be executed by the court. One who clapped, danced, or frolicked would be examined like a sota. One who rejoiced in his heart would die in the plague. “The woman will become a curse among her people” – but her people are well, as they were stricken and the rest were spared.

“And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – these were the upright people who drank. “And she is pure” – this is the tribe of Levi. “She will be absolved” – these are the Levites, who merited the sacred service for this, as all their actions were in purity.

“And she will conceive offspring [venizre’a zera]” – these are the upright Israelites, whose offspring entered the land, just as it says: “I will sow her [uzratiha] in the land for Me” (Hosea 2:25). The Holy One blessed be He did for them what he said to Abraham: “And this entire land that I said I will give to your descendants, [they shall inherit it forever]” (Exodus 32:13), as it is written after the act of the calf: “The Lord said to Moses: Go, ascend from here […to the land regarding which I swore to Abraham…saying: I will give it to your descendants]” (Exodus 33:1).

“This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy [hakenaot]” – so said the Holy One blessed be He: This law of zealotry [kenaot] vis-à-vis idol worship will exist forever. Just as the Holy One blessed be He exacted punishment upon the worshippers of the calf with jealousy, so he will exact retribution against them throughout the generations.

Likewise, it says: “They incensed Me [kinuni] with a non-god, angered Me with their vanities” (Deuteronomy 32:21). What is written? “Bloated with famine” (Deuteronomy 32:24), corresponding to: “Her belly will distend,” as Onkelos translated: Swollen with famine. “From without the sword will bereave” (Deuteronomy 32:25), corresponding to those whom the Levites killed by sword.

“And ketev meriri’ (Deuteronomy 32:24) – this is pestilence, corresponding to: “The Lord afflicted the people with a plague” (Exodus 32:35). “When a woman will stray while married to her husband” – “The adulterous wife takes strangers in place of her husband” (Ezekiel 16:32); the prophet admonished them that instead of [serving] the Holy One blessed be He they engaged in idol worship. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord.

The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome with the spirit of jealousy” – Moses was prophesying that the Holy One blessed be He is destined to be jealous in their regard. That is why he wrote at the beginning of the portion: “A spirit of jealousy overcame him” (Numbers 5:14), as he is speaking of the past jealousy regarding the calf. At the end it is written: “will be overcome with the spirit of jealousy,” which is said regarding the future.

“And warn [kineh] his wife” – this was in the days of Ezekiel when Israel was engaged in idol worship and the Holy One blessed be He warned [vekineh] them, as it is stated: “He said to me: Son of man, lift your eyes now to the way northward. I lifted my eyes to the way northward, and behold, north of the gate of the altar was this image of infuriation [kina] in the entrance” (Ezekiel 8:5). “And stand the woman before the Lord” – as Ezekiel admonished them, to cause them to repent to the Holy One blessed be He, to no avail.

“The priest shall perform for her” – this is Ezekiel.184Ezekiel was a priest. “This entire ritual” – that he and Jeremiah the priest prophesied in their regard that punishments would befall them just as they befell Israel in the wilderness due to the act of the calf. The punishment befell Israel in their days. You find that in the act of the calf they died by sword, so in the days of these priests it is written in their regard: “And those for the sword to the sword” (Jeremiah 43:11).

With the calf they died unnatural deaths, so, in the days of Jeremiah: “They will die deaths of diseases” (Jeremiah 16:4). With the calf they died of pestilence, as it is stated: “The Lord afflicted the people with a plague” (Exodus 32:35); so in the days of Jeremiah: “And those for pestilence to pestilence.”185No such verse appears in Jeremiah. Perhaps the reference is to: “Those for death to death” (Jeremiah 43:11).

Regarding the calf, it is written: “And on the day of My reckoning [pokdi]” (Exodus 32:34), and in the days of Ezekiel, it is written: “Those appointed [pekudot] over the city, draw near” (Ezekiel 9:1). That is why it is stated: “The priest shall perform for her this entire ritual.” “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this is the Holy One blessed be He, who will cleanse Israel so that they will no longer perform any iniquity before Him, as this is what He said to them by means of Ezekiel: “I will sprinkle pure water upon you, [and you will be purified; from all your impurities and from all your idols I will purify you], I will give you a new heart…I will place My spirit within you…I will save you from all your impurities” (Ezekiel 36:25–27, 29).

“And that woman will bear her iniquity” – just as it says: “Not for your sake am I acting, the utterance of the Lord God, let it be known to you; be ashamed and humiliated because of your ways, house of Israel” (Ezekiel 36:32). Just as the Holy One blessed be He forgave them regarding the calf, and he acceded to them, rested in their midst, and took them into the land, so, Ezekiel prophesied that the Holy One blessed be He will do so again ultimately, as it is stated: “Speak to them: So said the Lord God: Behold, I am taking [the children of Israel]…[and I will bring them to their land].… they will no longer be defiled with their idols.… My dwelling place will be [among them].… [and the nations will know] that I am the Lord who sanctifies Israel when My Sanctuary is in their midst forever” (Ezekiel 37:21, 23, 27–28).

“Speak to the children of Israel, and say to them: When a man or a woman will articulate to take the vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “When a man or a woman will articulate…” – that is what is written: “His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15). “His calves [shokav],” this is the world that the Holy One blessed be He desired to create, just as it says: “And his desire [tshukato] is for me” (Song of Songs 7:11).

From where is it derived that He says so? It is as it is stated: “The heavens and the earth…were completed [vaykhulu]” (Genesis 2:1). Vaykhulu is nothing other than an expression of desire, as it is stated: “My soul longs, indeed it yearns [kaleta]…” (Psalms 84:3). “Pillars [amudei] of marble [shesh],” as He established [shehe’emid] the entire act of Creation in six [shisha] days, as it is stated: “For in six days the Lord made [the heavens and the earth, the sea and everything that is in them]” (Exodus 20:11); these are the three matriarchs1The heavens, the earth, and the sea. from which everything was created.

“Set on sockets of fine gold,” as their foundation was three excellent matters, unparalleled in the world. That is what is written: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge, the depths were breached” (Proverbs 3:19–20); this is the sea. “Wisdom,” is the fear of the Lord, just as it says: “Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding” (Job 28:28).

“Knowledge,” this is one who knows his Creator, just as it says: “There is no knowledge of God in the land” (Hosea 4:1), and it says: “Contemplating and knowing Me” (Jeremiah 9:23). “His appearance is like Lebanon,” this is the reward of a penitent [baal teshuva], who is characterized as turning away from evil. In his regard the verse said: “I will heal their waywardness [meshuvatam]…his glory will be like the olive tree and his fragrance like Lebanon” (Hosea 14:5,7).

“Choice [bachur] like cedars,” this is one who fears and knows his Creator, who is called righteous. In his regard, the verse said: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall” (Psalms 92:13). And it says: “And chose [uvachor] him from all the tribes of Israel [to be a priest for Me]” (I Samuel 2:28). And it says: “Happy is the one You choose [tivchar] to bring near” (Psalms 65:5).

“His palate is sweet” (Song of Songs 5:16), this is the Holy One blessed be He. See what it says: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Do you have a palate sweeter than that? “As I live, the utterance of the Lord God, I surely do not desire the death of the wicked person…” (Ezekiel 33:11).

Do you have a palate sweeter than that? “And when the wicked person repents…[he will live]” (Ezekiel 33:19). Do you have a palate sweeter than that? Rabbi Shimon ben Lakish said: Provided that he regrets the wickedness.

How so? Rabbi Shimon ben Yoḥai taught: If there was a man who was absolutely wicked all his days, and ultimately he became absolutely righteous, in his regard, the verse says: “The wickedness of the wicked person, he will not stumble on it [on the day that he repents for his wickedness]” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he violated, the Holy One blessed be He enumerates them as merits.

That is what is written: “Myrrh, aloes, and cassia [ketziot] were on all your garments [bigdotayikh]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloes when they are truncated [ketziot]. And it says: “Because of them he will live” (Ezekiel 33:19). Another matter, “his palate is sweet” – Rabbi Shmuel bar Naḥman said: In three places, the nations of the world heard that the Holy One blessed be He was rebuking Israel, and they rejoiced, but ultimately they departed shamefacedly.

These are they: “Go now let us reason together [venivakheḥa] says the Lord” (Isaiah 1:18). They2The nations of the world. said: ‘Now he will eradicate the enemies of Israel3This is a euphemism for Israel. from the world. Is it possible for these to contend [lehitvake’aḥ] with their Creator?’ When He said to them:4To Israel.

“If your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18), they5The nations of the world. said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “Hear, mountains, the Lord’s quarrel…[as the Lord has a quarrel with His people, and with Israel He will contend]” (Micah 6:2). They said: ‘Now he will eradicate the enemies of Israel from the world.

Is it possible for these to contend with their Creator?’ When He said to them: “My people, what did I do to you, and how did I exhaust you? Testify against Me” (Micah 6:3), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’

Similarly, “The Lord has a quarrel with Judah, and will reckon with Jacob [according to his ways; according to his exploits, He will recompense him]” (Hosea 12:3). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4), they said: ‘Is this the rebuke?

He is seeking merely to ease the tension with them.’ Rabbi Yudan bar Rabbi Shimon said: This is analogous to a widow who complained about her son.6She complained to the judge. She saw the judge sentencing with fire, with tar, and with lashes. She said: ‘If he judges my son with these sentences, he will kill him.’

She was afraid. When he finished his matters, he said to her: ‘What did he do to you?’ She said to him: ‘When he was in my womb, he would kick me.’ He said to her: ‘Is this a transgression?’

So, Jacob in the womb was at his brother’s heels. Rabbi Elazar in the name of Rabbi Simai: The God of Jacob accorded him honor. Another matter, “his palate is sweet,” Rabbi Azarya and Rav Aḥa in the name of Rabbi Yoḥanan: When Israel heard: “I am [the Lord your God]” (Exodus 20:2) at Sinai, their souls departed from them. The speech7The metaphor is that God created "speech,” which is what Israel heard.

That "speech" spoke to God. returned to the Holy One blessed be He. It said before Him: ‘You are living, Your Torah is living. You sent me to the dead, they are all dead.’ At that moment, the Holy One blessed be He then made the speech more palatable for them.

“The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: For the lads, "the voice of the Lord is mighty," for the feeble, “the voice of the Lord is majestic.” Rabbi Shimon ben Yoḥai taught: The Torah restored their souls to them, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). “All of Him is delightful” (Song of Songs 5:16) – Rabbi Ḥiyya bar Abba: The way of the world is that a laborer works with the homeowner and he pays him his salary for having sullied himself in mortar.

But the Holy One blessed be He cautions Israel and says to them: ‘Do not sully yourselves with evil matters and I will give you your reward.’ That is what is written: “Do not render yourselves abominable by means of any swarming creature that swarms...For I am the Lord…” (Leviticus 11:43–44). What is “I am the Lord”? I am trustworthy to pay a reward.

Is that not remarkable? That is, “all of Him is delightful.” Rabbi Tanḥum ben Rabbi Ḥiyya in the name of Rabbi Yoḥanan: It is written: “Sanctify My Sabbaths” (Ezekiel 20:20). How do you sanctify it?

It is with food, with drink, and with a clean garment. What is written in its regard? “And they will be a sign between Me and you, to know that I am the Lord your God” (Ezekiel 20:20). “I am the Lord,” I am trustworthy pay you a reward.

That is, “all of Him is delightful.” “This is my beloved” (Song of Songs 5:16), just as it says: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). Rabbi Levi said: All of the actions of Israel are distinct from the nations of the world; in their plowing, in their sowing, in their reaping, in their gathering, in their threshing, in their granaries, in their wine presses, in their shaving, and in their counting.

In their plowing, “do not plow with an ox and a donkey together” (Deuteronomy 22:10). In their sowing, “your field, you shall not sow with diverse kinds” (Leviticus 19:19). In their reaping, “you shall not complete reaping the corner of your field” (Leviticus 19:9). In their gathering, “And you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19).

In their threshing, “you shall not muzzle an ox in its threshing” (Deuteronomy 25:4). In their granaries, in their wine presses, “the fullness of your crop and the outpouring of your liquids, you shall not delay” (Exodus 22:28).8See Shemot Rabba 31:8. In their shaving, “the corner of their beard they shall not shave” (Leviticus 21:5). In their counting, Israel counts by the moon and the nations of the world count by the sun.

“When you take a census [of the children of Israel]…” (Exodus 30:12). “Take a census of…” (Numbers 1:2). “To be Mine,” (Leviticus 20:26), you are Mine. That is, “this is my beloved.”

“And this is my companion” (Song of Songs 5:16), Rabbi Yudan in the name of Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Berekhya in the name of Rabbi Abahu said: That He adds companions for me. How so? It is written: “I have distinguished you from the peoples” (Leviticus 20:26); like one who selects the good from the bad: he selects and then selects again9He checks whether he overlooked something good and did not remove it. as, typically, one who selects the bad from the good does not then select again.10He no longer checks the bad that he removed from the good.

So, the Holy One blessed be He waits for the nations of the world; perhaps they will repent, and He will draw them near under His wings. Another matter, “his calves [shokav] are pillars of marble…” – “his calves,” this is the Torah, as it is stated: “And an elixir [veshikui] for your bones” (Proverbs 3:8). “Pillars of marble” – why are matters of Torah likened to pillars? It is because they are the pillars of the world, as it is stated: “If not My covenant of day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25).11See Rashi on Shabbat 33a. Rabbi Huna said in the name of bar Kappara: Just as these pillars have capitals above them and bases beneath them, so the portions of the Torah, they are expounded [with respect to the verses] before them and after them.

Expounded before them, like this: “When you will come into the land and plant any [fruit] tree, [you shall regard its fruit as forbidden…]” (Leviticus 19:23). What is written before that? “If a man lies carnally with a woman [who is a slave…]” (Leviticus 19:20). What does one have to do with the other?

It is, rather, that a person who goes and joins his friend in his plantings, since he is entering and exiting inside his friend’s house, he is suspect regarding his friend’s maidservant. Just as a person separates himself from orla fruits,12These are the fruits that grow during the first three years after the tree is planted, and are forbidden. so, those who corrupt themselves with maidservants are separated from the upright on the Day of Judgment.

As Rabbi Yudan said in the name of Rabbi Levi: Those who were accustomed to allow themselves maidservants in this world, are destined to be hanged by the crowns of their heads in the future, as it is stated: “Indeed, God will shatter the heads of His enemies, hairy skulls” (Psalms 68:22). He says: Am I not liable to bring a guilt offering? “He walks in his guilt” (Psalms 68:22), this man will continue to walk in his guilt.

How are they expounded after them? “Three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat with the blood” (Leviticus 19:26).

What does one have to do with the other? Rather, the Holy One blessed be He said: For orla you wait three years but for your wife you do not wait for her to be purified from her menstruation? For orla you wait three years but for your animal you do not wait until its blood is squeezed out?13Namely, until it dies. See Sanhedrin 63a. Who fulfilled the mitzva of the blood?

Saul fulfilled the mitzva of the blood, as it is stated: “They told Saul, saying: Behold, the people are sinning against the Lord by eating with the blood…Saul said: Disperse among the people and say to them: Let each man bring [his bull to me, and each man his sheep, and you shall slaughter with this and eat, and you shall not sin against the Lord by eating with the blood]” (I Samuel 14:33–34). What is “you shall slaughter with this [bazeh]”?

The Rabbis said: He showed them a knife, how much the measure of its length should be. It is the numerical value of bazeh: beit – two, zayin – seven, heh – five, that is fourteen fingerbreadths. He said: In accordance with this protocol, you shall slaughter and eat. When did the Holy One blessed be He repay him?

It was on the day of war, as it is stated: “It was on the day of battle that neither sword nor spear was found in the hand of all the people who were with Saul and Yonatan, but was found with Saul and with Yonatan his son” (I Samuel 13:22). Who provided it for him? Rabbi Huna said in the name of Rabbi Yitzḥak: The angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him.

It was a sword, measure for measure. What is written? “Saul built an altar to the Lord; [with this one he commenced14This can be read to mean that Saul was the first to build an altar. to build an altar to the Lord]” [I Samuel 14:35). Did his predecessors not build several altars?

Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say: “With this one he commenced to build an altar to the Lord”? Rabbi Yosei said: He began among kings. Rabbi Yudan said: Because he devoted himself with all his soul regarding the matter of slaughter, which is a prerequisite for the altar; therefore the verse ascribed to him as though he commenced to build an altar.

Similarly, the portion of the nazirite is expounded before it and after it. How so after it? “This is the law of the nazirite…” (Numbers 6:21). What is written thereafter?

“So, shall you bless the children of Israel… (Numbers 6:23). What does one have to do with the other? Rather, this is what the Holy One blessed be He commanded: Just as the nazirite does not taste wine, you, too, shall not taste wine when you are blessing Israel. Therefore, “so shall you bless” is written in the context of the nazirite.

That is why the priests do not lift their hands15They do not recite the Priestly Benediction. during the afternoon prayer, due to drunkenness.16Wine was drunk regularly at meals, and a priest who drank wine may not recite the Priestly Benediction. How is it expounded before it? “When a man or a woman will articulate [to take the vow of a nazirite]” (Numbers 6:2). What is written before?

“This is the law of jealousies” (Numbers 5:29). What does one have to do with the other? Rather, when they would give the sota to drink, they would say to her: ‘Wine causes a lot.’ All Israel is standing there, men and women.

If she was impure, “her belly will distend [and her thigh will fall]” (Numbers 5:27). Just as it checks her, so it checks him.17The man with whom she committed adultery. Israel, the men and the women, who would see, would come to their houses and say: ‘Woe unto so-and-so man and so-and-so woman who drank wine, became drunk, violated a transgression, and died. I take an oath that I will never drink wine so it will not befall me like him.’

The women say likewise. That is why they were juxtaposed one to another. The Holy One blessed be He said: If a person abstains from wine, this is his law: “When a man or a woman will articulate…” Alternatively, just as the nazirite is separated from wine, so the sota is separated from other women, to her detriment.

“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18).

“And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16).

It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship?

It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16).

“She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]”18This is expounded as though it was written baḥataf, meaning hurriedly. (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17).

“And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim,19The book of Leviticus. which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21).

From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places20The altars used for idol worship were built on high places. [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife?

To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon.

This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15).21The nations caused Israel to suffer more than God wanted them to suffer.

“For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2).

“To those who linger,” these are the nations of the world, who linger over wine22Israel. to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel.

That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written,23The word is written with a yod, kis, but is read with the letter vav, kos. as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor].

Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32).

The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16).24The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b).

That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder.

That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion.25The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.

“And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them.

Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15).

Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera.

What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9).

That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai.

That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29).

“Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5).

The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn.

That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him.

“When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22).

Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39).

The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.”

Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman.26Who commits adultery.

“A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth.

That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife.

“Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged27Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel.

That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.”

“To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause?

To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22).28See Bemidbar Rabba 9:35, which describes the punishment of the adulterer. “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe.

“To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his.

Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause,29Namely, is suffering needlessly because of the adultery which she committed. and with no wound from her husband amuses herself with another.

“To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse,30On the adulterous woman. just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel.

“To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause.

“To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death.

Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose,31I have seen menstrual blood. and he does not withdraw.32All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda.

Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17).

Likewise, Noah, his son, one-third of the world,33Noah had three children, so if one was cursed, a third of the world was cursed. was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship.

That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21).

Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1).

“And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified34See Deuteronomy 23:2. as he was castrated.

“Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine,35In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a. he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced.

He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it.

We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).