## Jerusalem Talmud Sotah Chapter 4

###### Jerusalem Talmud Sotah 4:1:1
[Jerusalem Talmud Sotah 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:1:1)

**משנה:** אֲרוּסָה וְשׁוֹמֶרֶת יָבָם לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה שֶׁנֶּאֱמַר אֲשֶׁר תִּשְׂתֶּה אִשָּׁה תַּחַת אִישָׁהּ פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** A preliminarily married woman¹ 4, Note 19. or one who waits for her brother-in-law², her infidelity in her widowhood is not criminal adultery (cf. *Yebamot*, Chapter 2, Note 6). Nevertheless, if a brother-in-law “bespoke” her, she is as if preliminarily married to him and if she violates his demand that she not be with a suspected paramour, he cannot marry her unless she is cleared by the *Soṭah* ritual. Since this is impossible and she has brought the situation on herself by her action, she has to receive *ḥalîṣah*, be divorced, and cannot claim her *ketubah* money. neither drinks nor collects her *ketubah*, since it is said³ 5:29. “Under her husband” is only a wife living with her husband. In *Sifry Num.* 20 (differently in Babli 24a, attributed to the same authors) there is a discussion on which woman is considered living with her husband.: “.. who will deviate from under her husband,” which excludes a preliminarily married woman and one who waits for her brother-in-law.
A widow [married to] a High Priest⁴ 21:14., a divorcee⁵ 21:7. or one who received *ḥalîṣah*⁶ 2:4. to a common priest, a female bastard⁷ Chapter 1, Note 176. or a Gibeoness⁸ Chapter 2, Note 72. to an Israel, or an Israel woman married to a bastard or a Gibeonite, neither drinks nor collects her *ketubah*⁹.

footnotes:
¹ Cf. Demai
² Her husband died childless; she waits to be married by her brother-in-law. In the meantime, the brother-in-law declared his jealousy and brought witnesses that she had an illicit rendezvous. While a woman waiting for her brother-in-law is unable to marry outside the family without ḥalîṣah
³ Num.
⁴ Lev.
⁵ Lev.
⁶ She is a divorcee by rabbinic standards; cf. Mishnah Yebamot
⁷ Cf. Yebamot
⁸ Cf. Yebamot
⁹ The Halakhah leaves open the possibility that this latter rule may be a rabbinic decree.


###### Jerusalem Talmud Sotah 4:1:2
[Jerusalem Talmud Sotah 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:1:2)

**הלכה:** אֲרוּסָה וְשׁוֹמֶרֶת יָבָם כול׳. וְיַשְׁקֶינָּהּ. גְּזֵירַת הַכָּתוּב הִיא. וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. וְלֹא יְקַנֵּא לָהּ. הַתּוֹרָה אָמְרָה. וְקִנֵּא אֶת אִשְׁתּוֹ. וְקִנֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “A preliminarily married woman or one who waits for her brother-in-law,” etc. Why can he not make her drink? It is a decision of the verse: “The man shall bring his wife to the Cohen¹⁰ 5:15. A man can bring his wife only if he is living with her..” Then he should not be able to declare his jealousy¹¹! The Torah said, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,¹² 5:14; if the meaning of “his wife” were constant in this verse, the second clause should have read “and he declared his jealousy to her.” The woman who is a wife but not a wife in the first sense is the preliminarily married one. Therefore, the second mention of “wife” adds the preliminarily married one as object of jealousy.” even if she is only partially his wife.

footnotes:
¹⁰ Lev.
¹¹ If “his wife” in this paragraph means only the definitively married one, the entire procedure should be impossible for the preliminarily married woman.
¹² Lev.


###### Jerusalem Talmud Sotah 4:1:3
[Jerusalem Talmud Sotah 4:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:1:3)

מַתְנִיתִין דְּבֵית שַׁמַּי. דְּבֵית שַׁמַּי אוֹמְרִים. נוֹטֶלֶת כְּתוּבָּתָהּ וְלֹא שׁוֹתָה. אָמַר רִבִּי יוֹסֵי. תַּמָּן טַעֲמַייהוּ דְּבֵית שַׁמַּי. אוֹמֶרֶת. הָבֵיא לִי בַעֲלִי וַאֲנִי שׁוֹתָה. בְּרַם הָכָא יוֹדַעַת הָיְיתָ שֶׁאֵין אֲרוּסָה שׁוֹתָה. לָמָּה הִכְנִיסָה עַצְמָהּ לְמִסְפֵּק הַמְרוּבֶּה הַזֶּה. בִּשְׁבִיל לְפוֹסְלָהּ מִכְּתוּבָּתָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Does our Mishnah follow the House of Shammai, since the House of Shammai say, “she takes her *ketubah* but does not drink”¹³? Rebbi Yose said, there the reason of the House of Shammai is that she may say, bring me my husband, then I shall drink¹⁴. But here, she knew that the preliminarily married cannot drink¹⁵ Chapter 3, Note 181. If R. Eliezer in Halakhah 3:4 excludes women from the study of Torah, he can mean only the study of the Pentateuch, not that of the oral tradition.; why did she bring herself into that great doubt? In order to disqualify herself from receiving her *ketubah*¹⁶ was given at the time of *qiddušin.* But later practice was to deliver the document only at the time of the actual marriage (cf. *Ketubot*5:1)..

footnotes:
¹³ Mishnah 4:3. If the husband died after she was in a secluded place with her paramour but before she could drink.
¹⁴ Since the verse requires the husband to bring his wife to the Temple, she can claim that it is not her fault that she could not cleanse herself.
¹⁵ It is clear that the House of Shammai also hold that women have to study all the rules (and texts) of the oral law; cf. Berakhot
¹⁶ For the preliminarily married woman, this refers only to pre-talmudic times, when the ketubah


###### Jerusalem Talmud Sotah 4:1:4
[Jerusalem Talmud Sotah 4:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:1:4)

רִבִּי יוּדָה בָּעֵי. כְּמָה דְּתֵימַר תַּמָּן. וְקִנֵּא אֶת אִשְׁתּוֹ. וְקִינֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ. וְדִכְוָותָהּ תַּחַת אִישֵׁךְ. אֲפִילוּ מִקְצַת אִישֵׁךְ. הֵיךְ עֲבִידָה. קִינֵּא לָהּ עוֹדָהּ אֲרוּסָה וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. קִינֵּא לָהּ עוֹדָהּ שׁוֹמֶרֶת יָבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. קִינֵּא לָהּ עוֹדָהּ אֲרוּסָה וּכְנָסָהּ וְנִסְתְּרָה וְיָדַע בָּהּ. תֵּצֵא בִּכְתוּבָּתָהּ. וְאִם לָאו תֵצֵא בְּלֹא כְתוּבָּה. [קִינֵּא לָהּ עוֹדָהּ שׁוֹמֶרֶת יָבָם וּכְנָסָהּ וְנִסְתְּרָה וְיָידַע בָּהּ. תֵּצֵא בִּכְתוּבָּה. וְאִם לָאו תֵצֵא בְּלֹא כְתוּבָּה.] קִינֵּא לָהּ בַּעֲלָהּ וּמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ. לֹא קִינֵּא לָהּ בַּעֲלָהּ וָמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וְקִינֵּא לָהּ וְלֹא הַסְפִּיק לִכְנוֹס עַד שֶׁמֵּת וְנָפְלָה לִפְנֵי אָחִיו. אֵינוֹ מַשְׁקֶה אוֹתָהּ. שֶׁלֹּא נָפְלָה לוֹ אֶלָּא מַחְמַת אָחִיו הָרִאשׁוֹן. אֲבָל אִם קִינֵּא לָהּ הַיָּבָם וּכְנָסָהּ וָמֵת וְנָפְלָה לִפְנֵי הַיָּבָם וּכְנָסָהּ וְנִסְתְּרָה. מַשְׁקֶה אוֹתָהּ עַל קִינּוּיוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jehudah asked: As you say, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,¹² 5:14; if the meaning of “his wife” were constant in this verse, the second clause should have read “and he declared his jealousy to her.” The woman who is a wife but not a wife in the first sense is the preliminarily married one. Therefore, the second mention of “wife” adds the preliminarily married one as object of jealousy.” even if she is only partially his wife, similarly, “under your husband,” even if he is only partially your husband¹⁷. How is that? If he declared his jealousy to her while she was preliminarily married, then he wed her¹⁸, and she went to a secluded place, he makes her drink on the basis of his declaration of jealousy¹⁹. If he²⁰ declared his jealousy to her while she was waiting for her brother-in-law, then he²⁰ wed her, and she went to a secluded place, he makes her drink on the basis of his declaration of jealousy¹⁹. If he declared his jealousy to her while she was preliminarily married, then he took her in, she went to a secluded place, and after that he had sex with her, she has to leave with her *ketubah*²¹; otherwise²² she has to leave without *ketubah*. [If he declared his jealousy to her while she was waiting for her brother-in-law, then he took her in, she went to a secluded place, and after that he had sex with her, she has to leave with her *ketubah;* otherwise without *ketubah.*]²³ If her husband declared his jealousy and died, she became destined for her brother-in-law who married her, then she went to a secluded place, he makes her drink on the basis of [the first husband’s] declaration of jealousy²⁴. If her husband did not declare his jealousy and died, she became destined for her brother-in-law who declared his jealousy but did not manage to take her in before he died and she became destined for his brother, the latter cannot make her drink since she became destined for him only because of the first brother²⁵. But if her brother-in-law declared his jealousy, took her in, and died, then she became destined for a brother-in-law who took her in, when she went to a secluded place he makes her drink on the basis of his²⁰ declaration of jealousy.

footnotes:
¹² Lev.
¹⁷ R. Jehudah notes that “under your husband” is repeated (vv. 19,20). Therefore, if the repetition of “his wife” (cf. Note 12) also includes a partial wife ( preliminarily married or one who waits for her brother-in-law), the repetition here should also give the partial husband the right to bring his partial wife to the Temple. There is no answer given; R. Jehudah’s argument is contradicted by the verse he himself quotes, cf. Chapter 1, Notes 154–156.
¹⁸ “He took her in”, i. e., he brought her to his house in the final wedding ceremony to live with him.
¹⁹ The final wedding activates the prior declaration of jealousy. The Babli agrees, 25a.
²⁰ The brother-in-law.
²⁰ The brother-in-law.
¹⁹ The final wedding activates the prior declaration of jealousy. The Babli agrees, 25a.
²¹ As stated in Mishnah 3:6, the ceremony is ineffective for a woman whose husband had slept with her while she was forbidden to him. Since it is his action that (a) keeps his wife permanently forbidden to him and, (b) prevents his wife from proving her innocence, he as the guilty party is forced to divorce her and to pay the full amount of the ketubah.
²² If the husband did not sleep with his wife after she became forbidden to him, he has the choice to divorce her because of her fault, without paying any of his own money.
²³ From the Rome ms., probably omitted by the scribe of the Leiden ms. because of the parallel text.
²⁴ Since by biblical standards the brother-in-law’s marriage is an automatic consequence of the first husband’s death.
²⁵ Since the second brother never became her husband, his declaration is irrelevant to the third brother.
²⁰ The brother-in-law.


###### Jerusalem Talmud Sotah 4:1:5
[Jerusalem Talmud Sotah 4:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:1:5)

תַּמָּן תַּנִּינָן אַיְילוֹנִית וּזְקֵינָה וּשְׁאֵינָהּ רְאוּיָה לִוְולָד לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּתָהּ. שֶׁנֶּאֱמַר וְנִקְּתָה וְנִזְרְעָה זָרַע. הָרְאוּיָה לְהַזְרִיעַ זֶרַע. יָצָאת זוֹ שֶׁאֵינָהּ רְאוּיָה לְהַזְרִיעַ זֶרַע. הָתִיבוּן. הֲרֵי אַלְמָנָה לְכֹהֵן גָּדוֹל הֲרֵי הִיא אֵינָהּ רְאוּיָה לְהַזְרִיעַ זֶרַע. שַׁנְיָיא הִיא. דִּכְתִיב וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. תַּמָּן תַּנִּינָן. מַמְזֵר פּוֹסֵל וּמַאֲכִיל. כֵּיצַד. וְהָכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי תַּנְחוּמָא. תַּמָּן וְזֶרַע אֵין לָהּ מִכָּל מָקוֹם. בְּרַם הָכָא זֶרַע כָּשֵׁר. לֹא זֶרַע פָּסוּל. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כְּלוּם הַמַּיִם בָּאִין אֶלָּא לְהַתִּירָהּ לְבֵיתָהּ. וְזוֹ כֵיוָן שֶׁנִּסְתְּרָה אוֹמְרִים לוֹ. הוֹצֵא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There²⁶ 19., we have stated: “A she-ram²⁷, Chapter 1, Note 65., an old woman²⁸, or a sterile one neither drinks nor collects her *ketubah*,” as it is said²⁹ 5:28.: “She will be declared innocent and bear seed,” [this refers to] one able to bear seed; it excludes one who is unable to bear seed. They objected, is there not the widow [married to] the High Priest, is she not able to bear seed³⁰? There is a difference, since it is written³¹. 21:15.: “He may not desecrate his seed among his people.³¹. 21:15.” There³², we have stated: “A bastard disables and enables to eat. How is this?” And here he says so? Rebbi Tanḥuma said, there, “she has no issue” of any kind, but here³³7:7. An Israel woman widowed from a Cohen may eat heave as long as *any* Jewish descendant of her husband’s is alive; a Cohen woman widowed from an Israel may not eat heave as long as *any* Jewish descendant of her husband’s is alive. one requires enabled seed, not disabled seed. Rebbi Yose ben Rebbi Abun said, the water only serves to permit her to her house; but about this one one tells him to divorce once she went to a secluded place³⁴ 21:15 as: “He is forbidden to desecrate his seed.” The rule excluding the High Priest’s widow is rabbinical. If the Temple court refuses to administer the water, the widow remains permanently forbidden to her husband, who therefore is forced to divorce her..

footnotes:
²⁶ Mishnah 4:4; a fuller text in Tosephta 5:4 and Babli 26a as the minority opinion of R. Simeon ben Eleazar; as an alternative explanation in Sifry Num.
²⁷ A woman lacking secondary female sex characteristics, cf. Yebamot
²⁸ A post-menopausal woman.
²⁹ Num.
³⁰ Why is she excluded from drinking (Mishnah 2)?
³¹ Lev
³¹ Lev
³² Since any child of the widow will be desecrated, it is not counted as the High Priest’s child. Therefore, as far as he is concerned, his wife is unable to bear children.
³³ Mishnah Yebamot
³⁴ He rejects the earlier attempt to find a biblical source to the rejection of the widow and explains Lev.


###### Jerusalem Talmud Sotah 4:2:1
[Jerusalem Talmud Sotah 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:2:1)

**משנה:** וְאֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵיאָה הָאוֹמֶרֶת אֵינִי שׁוֹתָה וְאָמַר בַּעֲלָהּ אֵינִי מַשְׁקֶה וְשֶׁבַּעֲלָהּ בָּעֲלָהּ בַּדֶּרֶךְ נוֹטֶלֶת כְּתוּבָּה וְלֹא שׁוֹתָה. מֵתוּ בַּעֲלֵיהֶן עַד שֶׁלֹּא יִשְׁתּוּ בֵּית שַׁמַּי אוֹמְרִים נוֹטְלוֹת כְּתוּבָּה וְלֹא שׁוֹתוֹת וּבֵית הִלֵּל אוֹמְרִים לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The following cannot drink or collect their *ketubah:* One who says, I am impure for you, or one for whom came witnesses declaring her to be impure³⁵ money is due.; one who says “I will not drink”³⁶. But one whose husband refuses to make her drink, or whose husband copulated with her on the road, collects her *ketubah* but does not drink³⁷. About those whose husbands died before she would drink, the House of Shammai say, they collect the *ketubah* but do not drink¹⁴, but the House of Hillel say, they neither drink not collect the *ketubah*³⁸ money by proving her innocence, following the general principle of monetary claims הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה “the burden of proof is on the claimant” (Yerushalmi *Sanhedrin*3:9, fol. 21b; Babli *Baba Qama* 46b).
The reading here is that of all Yerushalmi sources and a number of Mishnah mss.; the reading of the Babli here is “either they drink or they do not collect their *ketubah*”, but the text is emended in the Babli, *Yebamot* 38b, to conform to the Yerushalmi reading..

footnotes:
³⁵ They are divorced for adultery; in this case no ketubah
³⁶ She accepts the monetary penalty for adultery without admitting guilt.
³⁷ In both cases the husband prevented her from clearing her name; he has to divorce her but must pay. Cf. Note 2.
¹⁴ Since the verse requires the husband to bring his wife to the Temple, she can claim that it is not her fault that she could not cleanse herself.
³⁸ She cannot drink because she has no husband to bring her to the Temple. But having brought her problem on herself by having had a secret rendez-vous, the husband’s heirs can tell her to prove her claim to the ketubah


###### Jerusalem Talmud Sotah 4:2:2
[Jerusalem Talmud Sotah 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:2:2)

**הלכה:** אֵילּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתוּבָּה. הָאוֹמֶרֶת טְמֵיאָה אֲנִי לָךְ כול׳. אָמַר רִבִּי יֹאשִׁיָּה. סָח לִי זְעִירָא מִשּׁוּם אַנְשֵׁי יְרוּשָׁלֵם. שְׁלֹשָׁה הֵן שֶׁאִם בִּקְּשׁוּ לִמְחוֹל מוֹחֲלִין לָהֶן וְאֵילּוּ הֵן. סוֹטָה וּבֶן סוֹרֵר וּמוֹרֶה וְזָקֵן מַמְרָא כול׳.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “The following cannot drink or collect their *ketubah*: One who says, I am impure for you,” etc. Rebbi Joshia said, Ze‘ira told me in the name of the people of Jerusalem³⁹88a): Ze‘ira the Jerusalemite.: In three cases, if they want to forgive, they may forgive. These are: The suspect wife⁴⁰ 8:6, fol. 26b) lets the husband rescind his action any time before the scroll was erased., the rebellious son⁴¹ 21:18–21; *Sanhedrin* Chapter 8., and the rebellious Elder⁴² 17:8–12. The Babli in the name of “the colleagues in the South” and the Yerushalmi *Sanhedrin* 8:6 in the name of R. Jehudah ben Bathyra of Nisibis disagree in this case since the authority of the Supreme Court has to be upheld., etc.

footnotes:
³⁹ In the Babli (25a, Sanhedrin
⁴⁰ The Babli explains: The husband may repeal his declaration of jealousy; then there is no case. However, the Babli (25a) restricts this to the time before the wife had a secret rendez-vous whereas the Yerushalmi (Sanhedrin
⁴¹ Described in Deut.
⁴² Deut.


###### Jerusalem Talmud Sotah 4:3:1
[Jerusalem Talmud Sotah 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:3:1)

**משנה:** מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּה דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לֲאַחַר זְמָן. אַיילוֹנִית וּזְקֵינָה וּשְׁאֵינָהּ רְאוּיָה לִוְלָד לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתוּבָּתָהּ. רִבִּי לָעְזָר אוֹמֵר יָכוֹל הוּא לִישָּׂא לוֹ אִשָּׁה אֲחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת מִמֶּנָּהּ. וּשְׁאָר כָּל הַנָּשִׁים אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתוּבָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** A woman pregnant by another man or nursing another man’s [child]⁴³ may neither drink nor collect her *ketubah*, the words of Rebbi Meïr, but the Sages say, he⁴⁴ may separate from her and take her back later. A she-ram²⁷, Chapter 1, Note 65., an old woman²⁸, or a sterile one, neither drinks nor collects her *ketubah*; Rebbi Eleazar says, he may marry another wife and be fruitful and multiply with her⁴⁵ 5:28 as a statement of fact, not a commandment.. All other women either drink or cannot collect their *ketubah*⁴⁶ (Mishnah *Ketubot* 5:7)..

footnotes:
⁴³ A pregnant widow or divorcee is (rabbinically) not permitted to remarry until the baby is weaned.
⁴⁴ The second husband may live separated from his wife until the baby is weaned and there is no risk that the life of the baby be endangered by another pregnancy and a premature stop of nursing.
²⁷ A woman lacking secondary female sex characteristics, cf. Yebamot
²⁸ A post-menopausal woman.
⁴⁵ He takes Num.
⁴⁶ Since by not drinking they forbid themselves to their husbands; they would have the status of women refusing to live with their husbands who are divorced without payment of the ketubah


###### Jerusalem Talmud Sotah 4:3:2
[Jerusalem Talmud Sotah 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:3:2)

**הלכה:** מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶקֶת חֲבֵירוֹ כול׳. לֹא יִשָּׂא אָדָם מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ. וְאִם נָשָׂא עָלָיו הַכָּתוּב אוֹמֵר. אַל תַּשֵּׂג גְּבוּל עוֹלָם (אֲשֶׁר גָּבְלוּ רִאשׁוֹנִים) וּבִשְׂדֵה יְתוֹמִים אַל תָּבוֹא. הַנּוֹשֵׂא מְעוּבֶּרֶת חֲבֵירוֹ וּמֵינֶיקֶת חֲבֵירוֹ יוֹצִיא וְלֹא יַחֲזִיר עוֹלָמִית. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמָן. וּבְכָל הַדְּבָרִים רִבִּי מֵאִיר קוֹנֵס. נִישְׁמְעִינָהּ מִן הָדָא. קְטַנָּה שֶׁחָלְצָה תַּחֲלוֹץ מִשֶּׁתַּגְדִּיל. וְאִם לֹא חָלְצָה חֲלִיצָתָהּ כְּשֵׁירָה. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִיָיה כְּתוֹבָה בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. אֵין חוֹלְצִין וְאֵין מְיַיבְּמִין אֶת הַקְּטַנָּה. שֶׁלֹּא תִימָּצֵא אַיילוֹנִית.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** A woman pregnant by another man or nursing another man’s [child],” etc. A man should not marry a woman pregnant by another man or nursing another man’s [child], but if he did marry her, the verse says about him⁴⁸. 23:10.: “Do not remove the eternal boundaries and do not enter the orphans’ field.” He who marries a woman pregnant by another man or nursing another man’s [child] has to divorce her and should never retake her, the words of Rebbi Meĩr, but the Sages say, he⁴⁴ may separate from her⁴⁹ 36b), the Sages require a divorce but permit a remarriage. and take her back later. Does Rebbi Meїr always fine people⁵⁰? Let us hear from the following: ⁵¹ Chapter 12, Notes 103, 107, 108.“The underage woman who performed *ḥalîṣah* should repeat *ḥalîṣah* once she becomes of age but if she did not repeat it, the *ḥalîṣah* is valid.” Rebbi Mana said it without attribution, Rebbi Isaac the son of Rebbi Ḥiyya the scribe⁵²: מטי בה “turns to it”. The text here seems original. in the name of Rebbi Joḥanan⁵³: R. Jonah. The text here seems original.: It is Rebbi Meїr who said that one does not perform *ḥalîṣah* or levirate with an underage girl because she might turn out to be a she-ram⁵⁴.

footnotes:
⁴⁸ Prov
⁴⁴ The second husband may live separated from his wife until the baby is weaned and there is no risk that the life of the baby be endangered by another pregnancy and a premature stop of nursing.
⁴⁹ In the Babli (26a, Yebamot
⁵⁰ Since he has no biblical source for his prohibition of remarriage, it is purely a punitive measure against people who flout rabbinic maxims. Does he always prohibit remediation for actions of that kind?
⁵¹ Yebamot
⁵² In Yebamot
⁵³ In Yebamot
⁵⁴ Since R. Meїr accepts the validity after the fact; he does not always refuse remediation.


###### Jerusalem Talmud Sotah 4:3:3
[Jerusalem Talmud Sotah 4:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:3:3)

תַּנֵּי. מֵנִיקָה שֶׁמֵּת בַּעֲלָהּ לֹא תִינָּשֵׂא עַד עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. רִבִּי יוֹנָתָן בֶּן יוֹסֵי אוֹמֵר. בֵּית שַׁמַּי אוֹמְרִים. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִים. וּבֵית הִלֵּל אוֹמְרִים. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִם כְדִבְרֵי הָאוֹמֵר. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר עֶשְׂרִים וְאֶחָד חוֹדֶשׁ. וְאִם כְדִבְרֵי הָאוֹמֵר. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ. מוּתֶּרֶת לְהִינָּשֵׂא לְאַחַר חֲמִשָּׁה עָשָׂר חוֹדֶשׁ. לְפִי שֶׁאֵין הֶחָלָב נֶעֱכָר אֶלָּא לְאַחַר שְׁלֹשָׁה חֳדָשִׁים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated⁵⁵ 60b.: “A nursing woman whose husband died should not remarry⁵⁶ until 24 months later, the words of Rebbi Meїr⁵⁷. Rebbi Jehudah says, eighteen months⁵⁸. Rebbi Jonathan ben Yose⁵⁹ 5:4, he is called R. Jonathan ben R. Yose and characterized as a student of R. Aqiba. says, the House of Shammai say 24 months, but the House of Hillel say eighteen months. Rabban Simeon ben Gamliel said, following him who said 24 months, she is permitted to remarry after 21 months; following him who said eighteen months, she is permitted to remarry after fifteen months, since the milk terminates only after three months⁶⁰.”

footnotes:
⁵⁵ Tosephta Nidda 2:2, Babli Ketubot
⁵⁶ In Tosephta, Babli, and sources dependent on the Babli: לא תינשא ולא תתארס “not remarry, not even preliminarily marry”. The Yerushalmi does not mention preliminary marriage.
⁵⁷ Tosephta Nidda 2:1–3 notes that the normal period of nursing a baby is 24 months. Therefore, a normal contract for a wet-nurse is for 24 months.
⁵⁸ He holds that a baby may be weaned after 18 months without danger to his health even under the sanitary conditions of his time.
⁵⁹ In the mss. of the Babli, R. Nathan bar Yoseph or R. Nathan bar Yose, but in the Gaonic sources mostly R. Jonathan Bar Yose. In Ma‘serot
⁶⁰ Of a new pregnancy. The baby is not hurt if his mother starts a new pegnancy within three months of the end of his projected nursing period.


###### Jerusalem Talmud Sotah 4:3:4
[Jerusalem Talmud Sotah 4:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:3:4)

רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. עֲקַבְיָה שָׁאַל אֶת רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. רִבִּי יִרְמְיָה. עֲקַבְיָה שָׁאַל לְרִבִּי חֲנִינָא וְהוֹרֵי לֵיהּ. עֶשְׂרִים וְאַרְבָּעָה חֳדָשִׁים. מָה. תְּרֵין עוֹבְדִין הֲווֹן. חַד בְּשֵׁם רִבִּי חֲנִינָא וְחַד בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי מָנָא הוֹרֵי. שְׁמוֹנָה עָשָׂר חוֹדֶשׁ וְצָם כָּל הַהוּא יוֹמָא. רִבִּי מַר עוּקְבָּא הוֹרֵי בְּאַרְבֵּלִי. עֶשְׂרִים וְאַרְבָּעָה חוֹדֶשׁ. וַאֲפִילוּ מֵת הַתִינּוֹק.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jacob bar Aḥa said, Aqabiah asked Rebbi Simeon ben Laqish who instructed him: 24 months. Rebbi Jeremiah: Aqabiah asked Rebbi Ḥanina who instructed him: 24 months. How? Two cases were there, one in the name of Rebbi Ḥanina and one in the name of Rebbi Simeon ben Laqish. Rebbi Mana instructed: eighteen months, and fasted that entire day⁶¹. Rebbi Mar Uqba instructed in Arbela: 24 months, even if the baby had died⁶².

footnotes:
⁶¹ He felt uneasy about his decision even though in general R. Jehudah’s opinion is followed in a dispute with R. Meїr.
⁶² In the Babli, he reports that R. Ḥanina had permitted him to marry after 15 months. The Babli (Note 55) decides on 24 months but permits immediate remarriage if the baby had died since Jewish women are not suspected to kill their children for a new husband.


###### Jerusalem Talmud Sotah 4:3:5
[Jerusalem Talmud Sotah 4:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:3:5)

מוֹדִין חֲכָמִים לְרִבִּי אֶלְעָזָר שֶׁאִם הָיוּ לוֹ אִשָּׁה וּבָנִים שֶׁהִיא שׁוֹתָה וְנוֹטֶלֶת כְּתוּבָּה. הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית לִשְׁתּוֹת. לא הָיָה לוֹ אִשָּׁה וּבָנִים וּמֵתוּ בֵּין קִינּוּי לִסְתִּירָה כְּבָר נִרְאֵית שֶׁלֹּא לִשְׁתּוֹת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The Sages agree with Rebbi Eleazar that if he had [another] wife and children, she drinks and collects her *ketubah*.⁶⁴ If he had [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was eligible to drink⁶⁵. If he did not have [another] wife and children but they died between the declaration of jealousy and her secret rendez-vous, she already was barred from drinking⁶⁶.

footnotes:
⁶⁴ They only hold that the sterile woman cannot be made to drink on the possibility that the husband would at some time in the future marry a child-bearing wife.
⁶⁵ The status at the time of the declaration of jealousy is determining.
⁶⁶ This sentence makes no sense. One may conjecture that the original text stated that if the husband acquired a child-bearing wife after declaring his jealousy, it has no influence on the status of his first wife.


###### Jerusalem Talmud Sotah 4:4:1
[Jerusalem Talmud Sotah 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:4:1)

**משנה:** אֵשֶׁת כֹּהֵן שׁוֹתָה וּמוּתֶּרֶת לְבַעֲלָהּ אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל הָעֲרָיוֹת מְקַנִּין חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** A Cohen’s wife drinks and is permitted to her husband⁶⁷; the wife of a eunuch⁶⁸. אשת סריס), the “eunuch” may be either a person born with defective testicles or a person castrated by chemical means. The verse prohibits only a surgically castrated man to marry into the congregation. drinks. One may declare one’s jealousy with respect to any incest-‘prohibited person⁶⁹, except for a minor and a non-man⁷⁰.

footnotes:
⁶⁷ Since she is cleared, she is permitted to her husband who is forbidden to be married even to a rape victim.
⁶⁸ As Tosaphot point out (26a, s. v
⁶⁹ Even a person who is entitled to be alone with the wife, such as her father, who is forbidden to her by an incest prohibition.
⁷⁰ An animal, according to the Babli (26b) and the Rome ms.


###### Jerusalem Talmud Sotah 4:4:2
[Jerusalem Talmud Sotah 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:4:2)

**הלכה:** אֵשֶׁת כֹּהֵן שׁוֹתָה כול׳. דִּלֹּכֵן מָה אֲנָן אָמְרִין. שָׁתָת וְלֹא בָדְקוּ אוֹתָהּ הַמַּיִם טְהוֹרָה הִיא. אֲנִי אוֹמֵר. הַזְּכוּת תָּלָה לָהּ. נִיחָא כְּמָאן דְּאָמַר. הַזְּכוּת תּוֹלָה וְאֵינָהּ נִיכֶּרֶת. בְּרַם כְּמָאן דָּמַר. הַזְּכוּת תּוֹלָה וְנִיכֶּרֶת. אָמַר רִבִּי יִצְחָק. כֵּן אֲנָן קַיָימִין כְּשֶׁשָּׁתָת וְלֹא הָיוּ הַמַּיִם בּוֹדְקִין אוֹתָהּ. שֶׁלֹֹּא תֹאמַר. הוֹאִיל וְאֵין הַמַּיִם בּוֹדְקִין בָּאֲנוּסָה אֶלָּא בִּמְפוּתָּה. וְזוֹ אֲנוּסָה הִיא. מָה אֲנוּסָה שֶׁבִּכְהוּנָּה כְּרָצוֹן שֶׁבְּיִשְׂרָאֵל. לְפוּם כֵּן צָרַךְ מֵימַר. מוּתֶּרֶת לְבֵיתָהּ. וּמְנַיִין שֶׁאוֹנְסִין פּוֹסְלִין בִּכְהוּנָּה בְּאֵשֶׁת אִישׁ. מָה אִם שְׁרָצִים הַקַּלִּים עָשָׂה בָהֶן אֶת הָאוֹנֶס כְּרָצוֹן. סוֹטָה חֲמוּרָה לֹא כָּל שֶׁכֵּן. תַּנֵּי רִבִּי יַעֲקֹב בַּר אִידִי קוֹמֵי רִבִּי יוֹנָתָן. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאוֹנְסִין. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר לֵיהּ. מַה תַּחַת אִישֵׁךְ לְרָצוֹן. אַף כָּאן לְרָצוֹן. וְהִיא לֹא נִתְפָּשָׂה. [אֲסוּרָה]. הָא נִתְפָּשָׂה מוּתֶּרֶת. וְיֵשׁ לָךְ תְּפוּסָה בְיִשְׂרָאֵל וְהִיא אֲסוּרָה. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּרָצוֹן וְסוֹפָהּ בְּאוֹנֶס. וְיֵשׁ לָךְ שֶׁאֵינָהּ תְּפוּשָׂה בְיִשְׂרָאֵל וְהִיא מוּתֶּרֶת. וְאֵי זוֹ זוֹ. זוֹ שֶׁתְּחִילָּתָהּ בְּאוֹנֶס וְסוֹפָהּ בְּרָצוֹן. כְּהָדָא אִיתְּתָא אֲתַת לְגַבֵּיהּ רִבִּי יוֹחָנָן. אָמְרָה לֵיהּ. נֶאֱנַסְתִּי. אָמַר לָהּ. וְלֹא עָרֵב לָךְ בְּסוֹף. אָמְרָה לֵיהּ. וְאִם יִטְבּוֹל אָדָם אֶצְבָּעוֹ בִדְבַשׁ וְיִתְּנֶנָּהּ לְתוֹךְ פִּיו בְּיוֹם הַכִּיפּוּרִים שֶׁמָּא אֵינוֹ רַע לוֹ וּבְסוֹף אֵינוֹ עָרֵב לוֹ. וְקִיבְּלָהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her⁷². That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house⁷³. From where that rape disables a married woman in the priesthood⁷⁴. 21:7 since the definition of a זוֹנָה, usually translated as “prostitute” is (*Sifra Emor Pereq* 1(7) = Babli Yebamot 61b) שֶּׁנִּבְעֲלָה בְּעִילַת זְנוּת “who was the object of an unlawful intercourse”. The formulation in the passive clearly implies that a rape victim is included.? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more⁷⁵ *Num*. 7. One needs the detailed argument here to understand the text there.? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted⁷⁶ 56b).. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped⁷⁷. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting⁷⁸ 51b.. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end⁷⁹ 51b.? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her⁸⁰ 45a..

footnotes:
⁷² Cf. Chapter 3, Halakhah 5.
⁷³ The same argument is anonymous in the Babli, 26a.
⁷⁴ For the Babli, the fact that a raped wife is forbidden to a Cohen is immediately obvious from Lev
⁷⁵ This argument is based on the identity of the word “impurity” used both for ritual impurity (in this case, by touching a dead reptile) and guilt; cf. M. Cohen, מונחי טומאה וטהרה בלשון המקרא ויחסם למושגי איסור והיתר של לשון חכמים, 306.–289 ,בית מקרא כה,ד [קלה] תשנג Touching a dead reptile is a minor impurity which can be repaired immediately by immersion in water before sundown. There is no difference between intentional or unintional defilements. By contrast, sexual defilement has far-reaching consequences.In an elliptic version the argument is in Sifry
⁷⁶ This second argument is accepted in the Babli (26a, Yebamot
⁷⁷ She started playing with another man and ended up being raped against her will. The Babli does not consider this case as one of consensual sex.
⁷⁸ This case is accepted by the Babli, Ketubot
⁷⁹ He wanted to forbid her to her (Israel) husband, following the opinion of Samuel’s father (Abba bar Abba) who considers rape that in the end is accepted by the victim as consensual sex; Babli Ketubot
⁸⁰ She is permitted to her husband. This argument is reproduced in the Babli by Rava who is known as a frequent mouthpiece of Yerushalmi arguments. The same argument used in the opposite sense in a tannaїtic statement is in Babli, Niddah


###### Jerusalem Talmud Sotah 4:4:3
[Jerusalem Talmud Sotah 4:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:4:3)

וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת. פְּרָט לְאֵשֶׁת סָרִיס. וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ. לְרַבּוֹת אֶת הַסָּרִיס. חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוֹ אִישׁ. [כְּקוֹף].

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“If you deviated from under your husband and became defiled,⁸². 5:20.” that excludes⁸³ *Num*. 13 read: “Other than your husband”, that includes a eunuch’s wife. a castrate’s wife. “And a man ejaculated into you⁸². 5:20.”, that includes a castrate. “Except for a minor and a non-man,” e. g., an ape.

footnotes:
⁸² Num
⁸³ One would have expected “includes” since her husband has a penis if he is permitted to her (Note 68). Babli 26a, Sifry
⁸² Num


###### Jerusalem Talmud Sotah 4:5:1
[Jerusalem Talmud Sotah 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:5:1)

**משנה:** וְאֵילּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן מִי שֶׁנִּתְחָרַשׁ בַּעֲלָהּ אוֹ נִשְׁטָה אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין לֹא לְהַשְׁקוֹתָהּ אָמְרוּ אֶלָּא לְפָסְלָהּ מִכְּתוּבָּתָהּ. רִבִּי יוֹסֵי אוֹמֵר אַף לְהַשְׁקוֹתָהּ שֶׁכְּשֶׁיֵּצֵא בַעֲלָהּ מִבֵּית הָאֲסוּרִין יַשְׁקֵינָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** For the following the court will declare jealousy: One whose husband had become a deaf-mute, or insane, or was confined in a jail; not to make her drink but to make her ineligible for her *ketubah*⁸⁴. 5:14 requires the husband to declare his jealousy in order to bring her to the Temple. R. Yose requires the presence of the husband only for the trip to the Temple and the ceremony (vv. 15 ff.). Rebbi Yose says, also to make her drink: When her husband will be freed from jail he should make her drink.

footnotes:
⁸⁴ Since Num


###### Jerusalem Talmud Sotah 4:5:2
[Jerusalem Talmud Sotah 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:5:2)

**הלכה:** אֵילּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן כול׳. בְּנֵי יִשְׂרָאֵל.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “For the following the court will declare jealousy,” etc. “The children of Israel.⁸⁵”

footnotes:
⁸⁵ This paragraph is copied verbally from Halakhah 1, Notes 10–12, but the meaning is different.


###### Jerusalem Talmud Sotah 4:5:3
[Jerusalem Talmud Sotah 4:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:5:3)

וִיקַנֵּא וְיַשְׁקֶינָּה. גְּזֵירַת הַכָּתוּב הִיא וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. וְלֹא יְקַנֶּא לָהּ. הַתּוֹרָה אָמְרָה. וְקִינֵּא אֶת אִשְׁתּוֹ. וְקִינֵּא אֶת אִשְׁתּוֹ. אֲפִילוּ מִקְצַת אִשְׁתּוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁸⁵ Why can he not make her drink⁸⁶? It is a decision of the verse: “The man shall bring his wife to the Cohen⁸⁷. 5:15..” Then he should not be able to declare his jealousy⁸⁸! The Torah said, “and he declared his jealousy to his wife,” “and he declared his jealousy to his wife,⁸⁹. 5:14; the court is empowered even if the man is temporarily disabled from acting as a husband.” even if she is only partially his wife.

footnotes:
⁸⁵ This paragraph is copied verbally from Halakhah 1, Notes 10–12, but the meaning is different.
⁸⁶ Why does the majority not empower the freed or healed husband to make his wife drink?
⁸⁷ Num
⁸⁸ The court as guardian of the incapacitated man should not be able to do what he himself could not do at the moment.
⁸⁹ Num


###### Jerusalem Talmud Sotah 4:5:4
[Jerusalem Talmud Sotah 4:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sotah/r/4:5:4)

בִּיאַת פְּסוּלִין מְנַיִין שֶׁהִיא פּוֹסֶלֶת. מַה נָן קַיָימִין. אִם בְּאֵשֶׁת אִישׁ חֲמוּרָה הִיא. אִם בְּאַלְמָנָה לְכֹהֵן גָּדוֹל כְּבַר כָּתוּב וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן אֵת שֶׁזַרְעוֹ פָסוּל בִּיאָתוֹ פוֹסֵלֶת. וְאֵת שֶׁאֵין זַרְעוֹ פָּסוּל אֵין בִּיאָתוֹ פוֹסֵלֶת. וְאֵילּוּ הֵן. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד גֵּר עֲמוֹנִי וּמוֹאָבִי אֲדוֹמִי מִצְרִי עֶבֶד מַמְזֵר חָלָל נָתִין כּוּתִי וְגוֹי שֶׁבָּאוּ עַל בַּת כֹּהֵן עַל בַּת לֵוִי וְעַל בַּת יִשְׂרָאֵל פּוֹסֶלֶת מִן הַכְּהוּנָּה. רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁזַּרְעוֹ פָּסוּל בִּיאָתוֹ פוֹסֵלֶת. וְכָל שֶׁאֵין זַרְעוֹ פָּסוּל אֵין בִּיאָתוֹ פוֹסֵלֶת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כַּל שֶׁאַתְּ מוּתָּר בְּבִתּוֹ אַתְּ מוּתָּר בְּאַלְמָנָתוֹ. וְכָל שֶׁאֵין אַתְּ מוּתָּר בְּבִתּוֹ אֵין אַתְּ מוּתָּר בְּאַלְמָנָתוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
From where that the intercourse of a disabled disables⁹⁰ 7:5.? What are we talking about? If about a married woman, there is a serious [offense].⁹¹ If about a widow married to the High Priest, it already is written “The man shall bring his wife to the Cohen.⁹²” What is equal between them is: Everybody’s intercourse disqualifies those whose descendant would be disqualified⁹³. ⁹⁴ 7:5, Notes 111–116. These are: “A child of nine years and one day, an Ammonite, Moabite, Edomite, or Egyptian proselyte, or a bastard, desecrated, Gibeonite, Samaritan, and Gentile who had intercourse with the daughter of a Cohen, a Levite, or an Israel, disqualified her for the priesthood. Rebbi Yose said, everybody’s intercourse disqualifies those whose descendant would be disqualified; his intercourse does not disqualify those whose descendant would not be disqualified. Rabban Simeon ben Gamliel says, in all cases, if his daughter is permitted to you, so is his widow; if his daughter is not permitted to you, neither is his widow.”

footnotes:
⁹⁰ Disables a woman of the priestly clan (a wife or a daughter) from eating sanctified food such as heave; cf. Yebamot
⁹¹ Adultery is a capital crime.
⁹² Cf. Note 87. Mishnah 1 already stated that a forbidden wife is not counted as a wife and we just have established that the intercourse with a man who cannot be legally married bars a woman from priesthood.
⁹³ The child of the otherwise married woman is a bastard, the child of the widow married to the High Priest is desecrated.
⁹⁴ This text is from Yebamot