It involves a woman suspected of adultery, a priest, and a rather dramatic test involving "the water of bitterness that causes curse" (Numbers 5:18).
Now, before we get too far, it's important to remember that Jewish tradition, even within itself, offers multiple perspectives. As we explore this ancient ritual, let’s keep in mind that later interpretations often sought to soften or contextualize these practices.
The passage opens by quoting (Numbers 5:18): "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." Powerful stuff. The text highlights a critical point: initially, the woman is still considered the man's wife. As the text states, quoting (Numbers 5:12) and 5:15, "If the wife of any man will stray…the man shall bring his wife." Why this initial designation? Bamidbar Rabbah explains that God is concerned for the honor of Israel. Even with suspicion hanging in the air, there's a chance for reconciliation. God, in essence, gives her an out, a chance to recant before things go too far.
But, if she insists on drinking the water, then everything changes. At that point, according to the text, "she is forbidden to him and no longer referred to as his wife." The stakes are incredibly high.
The ritual itself is quite detailed. The priest exposes the woman's head. Rabbi Simlai suggests that where there is harlotry, there is chaos in the world. It wasn't just a simple uncovering; the text in Sota 8a suggests the priest unravels her hair, further emphasizing her humiliation. If she wore white, she was covered in black; her jewelry was removed. This public shaming was intended as a deterrent.
According to the text, if the woman was lame, she didn't have to drink. And before anything happened, she was taken to the High Court in Jerusalem, where they would intimidate her, much like they would intimidate witnesses in capital cases. They would remind her of the destructive potential of wine, levity, immaturity, and bad company, urging her to confess for the sake of the "great Name" written in sanctity that they didn't want to erase in the water. This moment of intense pressure was designed to encourage a confession. Interestingly, she was also encouraged not to recant if she was truly innocent, because, as the text says, "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 confessed, she'd write a receipt for her marriage contract and leave. A divorce would ensue. But if she maintained her innocence, the ritual would proceed at the eastern gate, the Gate of Nikanor, a place associated with purification.
There's even a detail about the priest seizing her garments and a rope crafted from trees being tied above her breasts. Why a rope of trees? Rabbi Yitzḥak says it's because she performed an act characteristic of Egypt (Mitzrayim). Talk about a symbolic gesture!
Finally, the meal offering, a "meal offering of jealousy," was placed on her palms, possibly to exhaust her and encourage a confession. The priest would show her the water, hoping to instill fear.
What are we to make of all this? It's easy to be taken aback by the seeming harshness of the ritual. But perhaps it speaks to the profound importance placed on marital fidelity and the potential societal disruption caused by infidelity. The text in Bamidbar Rabbah emphasizes that God is concerned for the honor of Israel, even in moments of corruption. If God cares so much even when they stray, how much more so when they follow His will?
Ultimately, this passage from Bamidbar Rabbah offers a glimpse into a complex and challenging aspect of ancient Jewish law and societal values. It invites us to consider the delicate balance between justice, mercy, and the enduring quest for maintaining the integrity of the community.
“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.
