## Sotah Daf 19a

###### Sotah 19a:1
[Sotah 19a:1](https://torahapp.org/share/book/Sotah/r/19a:1)

דִּכְתִיב: ״זֹאת״. בִּשְׁנֵי אֲנָשִׁים וּשְׁנֵי בּוֹעֲלִין — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּהָאִשָּׁה שׁוֹתָה וְשׁוֹנָה, דִּכְתִיב: ״תּוֹרַת״.

**William Davidson Edition - English:**
**as it is written: “This** is the law of jealousy.” The word “this” is a restricting term and excludes that possibility. **With regard to two** different **husbands and two** different **paramours,** where her first husband suspected her with regard to one paramour during her first marriage and the second husband suspected her with regard to a different man during the second marriage, **everyone agrees that the woman drinks and repeats, as it is written:** “This is **the law of** jealousy,” in all cases of jealousy.


###### Sotah 19a:2
[Sotah 19a:2](https://torahapp.org/share/book/Sotah/r/19a:2)

כִּי פְּלִיגִי בְּאִישׁ אֶחָד וּשְׁנֵי בּוֹעֲלִין, בִּשְׁנֵי אֲנָשִׁים וּבוֹעֵל אֶחָד.

**William Davidson Edition - English:**
**They disagree when** there is **one husband and two paramours,** i.e., where one husband warned her with regard to a second paramour after she survived her first ordeal. They also disagree **in** a case of **two husbands and one paramour,** i.e., if her second husband accused her with regard to the same paramour on account of whom she was compelled to drink by her first husband.


###### Sotah 19a:3
[Sotah 19a:3](https://torahapp.org/share/book/Sotah/r/19a:3)

תַּנָּא קַמָּא סָבַר: ״תּוֹרַת״ — לְרַבּוֹיֵי כּוּלְּהִי, ״זֹאת״ — לְמַעוֹטֵי אִישׁ אֶחָד וּבוֹעֵל אֶחָד.

**William Davidson Edition - English:**
The opinions are justified as follows: **The first *tanna* holds** that the phrase **“the law of** jealousy” serves **to include all of these** cases. In almost all cases the woman drinks and repeats. The word **“this”** serves **to exclude** only the case of **one husband and one paramour,** in which she does not drink and repeat.


###### Sotah 19a:4
[Sotah 19a:4](https://torahapp.org/share/book/Sotah/r/19a:4)

וְרַבָּנַן בָּתְרָאֵי סָבְרִי: ״זֹאת״ — לְמַעוֹטֵי כּוּלְּהִי, ״תּוֹרַת״ — לְרַבּוֹיֵי שְׁנֵי אֲנָשִׁים וּשְׁנֵי בּוֹעֲלִין.

**William Davidson Edition - English:**
**And the Rabbis** mentioned **later** in the *baraita* **hold** that the word **“this”** serves **to exclude all of these** cases. The woman almost never drinks and repeats. The phrase **“the law of** jealousy” serves **to include** only the case of **two husbands and two paramours,** in which she does drink and repeat.


###### Sotah 19a:5
[Sotah 19a:5](https://torahapp.org/share/book/Sotah/r/19a:5)

וְרַבִּי יְהוּדָה: ״זֹאת״ — לְמַעוֹטֵי תַּרְתֵּי, ״תּוֹרַת״ — לְרַבּוֹת תַּרְתֵּי. ״זֹאת״ לְמַעוֹטֵי תַּרְתֵּי — אִישׁ אֶחָד וּבוֹעֵל אֶחָד, אִישׁ אֶחָד וּשְׁנֵי בּוֹעֲלִין, ״תּוֹרַת״ — לְרַבּוֹיֵי תַּרְתֵּי, שְׁנֵי אֲנָשִׁים וּבוֹעֵל אֶחָד, שְׁנֵי אֲנָשִׁים וּשְׁנֵי בּוֹעֲלִין.

**William Davidson Edition - English:**
**And Rabbi Yehuda** holds: The word **“this”** serves **to exclude two** of the cases, and the phrase **“the law of** jealousy” serves **to include two.** The word **“this”** serves **to exclude** the **two** cases of **one husband and one paramour** and **one husband and two paramours.** In neither of these cases does the woman drink and repeat. The phrase **“the law of** jealousy” serves **to include two** cases, i.e., **two husbands and one paramour,** and all the more so **two husbands and two paramours.** In both of these cases, the woman must drink and repeat.


###### Sotah 19a:6
[Sotah 19a:6](https://torahapp.org/share/book/Sotah/r/19a:6)

**הֲדַרַן עֲלָךְ הָיָה מֵבִיא**


###### Sotah 19a:7
[Sotah 19a:7](https://torahapp.org/share/book/Sotah/r/19a:7)

**הָיָה נוֹטֵל** אֶת מִנְחָתָהּ מִתּוֹךְ כְּפִיפָה מִצְרִית, וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת, וְנוֹתְנָהּ עַל יָדָהּ, וְכֹהֵן מַנִּיחַ יָדוֹ מִתַּחְתֶּיהָ וּמְנִיפָהּ. הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים.

**William Davidson Edition - English:**
**MISHNA:** **He would take her meal-offering out of** the **Egyptian wicker basket** made of palm leaves in which it was lying **and would put it into a service vessel and** then **place it on her hand. And** the **priest** would then **place his hand underneath hers and wave it** together with her. The priest **waved** it **and brought** it **near** to the southwest corner of the altar, **removed a handful** from it, **and burned** the handful; **and the remainder was eaten by the priests.**


###### Sotah 19a:8
[Sotah 19a:8](https://torahapp.org/share/book/Sotah/r/19a:8)

הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר: מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הָיָה מַשְׁקָהּ, שֶׁנֶּאֱמַר: ״וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם״. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ — כְּשֵׁרָה.

**William Davidson Edition - English:**
The priest **would force** the woman **to drink** the bitter water of a *sota*, **and afterward he would sacrifice her meal-offering. Rabbi Shimon says:** The priest would **sacrifice her meal-offering and afterward he would force her to drink, as it is stated:** “And the priest shall take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, **and afterward he shall make the woman drink the water”** (Numbers 5:26). But Rabbi Shimon concedes that **if** the priest first **forced her to drink and afterward sacrificed her meal-offering,** it is still **valid.**


###### Sotah 19a:9
[Sotah 19a:9](https://torahapp.org/share/book/Sotah/r/19a:9)

**גְּמָ׳** אֲמַר לֵיהּ רַבִּי אֶלְעָזָר לְרַבִּי יֹאשִׁיָּה דְּדָרֵיהּ: לָא תֵּיתֵב אַכַּרְעָךְ עַד דִּמְפָרְשַׁתְּ לָהּ לְהָא מִילְּתָא: מִנַּיִן לְמִנְחַת סוֹטָה שֶׁטְּעוּנָה תְּנוּפָה? מְנָא לַן?! ״וְהֵנִיף״ כְּתִיב בַּהּ! בִּבְעָלִים, מְנָלַן?

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Elazar said to Rabbi Yoshiya of his generation,** i.e., his contemporary: **You shall not sit on your feet until you explain this matter** to me: **From where** is it derived that **the meal-offering of a *sota* requires waving?** The Gemara expresses surprise at the question: **From where do we** derive this? It is explicitly **written with regard to** the meal-offering of a *sota*: “And the priest shall take the meal-offering of jealousy out of the woman’s hand, **and shall wave** the meal-offering before the Lord, and bring it unto the altar” (Numbers 5:25). Rather, the question is as follows: **From where do we** derive that the waving is performed **by the owner,** i.e., the woman, and not only by the priest?


###### Sotah 19a:10
[Sotah 19a:10](https://torahapp.org/share/book/Sotah/r/19a:10)

אָתְיָא ״יָד״ ״יָד״ מִשְּׁלָמִים. כְּתִיב הָכָא: ״וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה״, וּכְתִיב הָתָם: ״יָדָיו תְּבִיאֶינָה״.

**William Davidson Edition - English:**
Rabbi Yoshiya answered: This is **derived** by means of a verbal analogy between the term **“hand”** written here and **“hand” from** the **peace-offering:** It **is written here,** with regard to the meal-offering of a *sota*: **“And the priest shall take** the meal-offering of jealousy **out of the woman’s hand”** (Numbers 5:25), **and** it **is written there,** with regard to the peace-offering: “He that offers his peace-offerings unto the Lord…**His own hands shall bring** the offerings…that the breast may be waved before the Lord” (Leviticus 7:29–30).


###### Sotah 19a:11
[Sotah 19a:11](https://torahapp.org/share/book/Sotah/r/19a:11)

מָה כָּאן כֹּהֵן — אַף לְהַלָּן כֹּהֵן, וּמָה לְהַלָּן בְּעָלִים — אַף כָּאן בְּעָלִים. הָא כֵּיצַד? מַנִּיחַ יָדוֹ תַּחַת יְדֵי הַבְּעָלִים וּמֵנִיף.

**William Davidson Edition - English:**
**Just as here,** in the case of the *sota*, the **priest** waves the offering, **so too there,** in the case of the peace-offering, the **priest** waves the offering. **And just as there,** in the case of the peace-offering, the **owner** waves the offering, **so too here,** in the case of the *sota*, the **owner** waves the offering. **How** is **this** accomplished? The priest **places his hand beneath the hands of the owner and** then **waves** the offering with the owner.


###### Sotah 19a:12
[Sotah 19a:12](https://torahapp.org/share/book/Sotah/r/19a:12)

הֵנִיף וְהִגִּישׁ קָמַץ וְכוּ׳. הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. הָא אַקְרְבַהּ!

**William Davidson Edition - English:**
§ The mishna states: The priest **waved** it **and brought** it **near** to the southwest corner of the altar, **removed a handful** from it, and burned the handful. Yet the continuation of the mishna states: The priest **would force** the woman **to drink, and afterward he would sacrifice her meal-offering.** The Gemara asks: **Didn’t** the mishna state in the previous phrase that the offering **was** already **sacrificed?**


###### Sotah 19a:13
[Sotah 19a:13](https://torahapp.org/share/book/Sotah/r/19a:13)

הָכִי קָאָמַר: סֵדֶר מְנָחוֹת כֵּיצַד? הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים.

**William Davidson Edition - English:**
The Gemara answers: **This is what** the mishna **is saying: What was the** sacrificial **order of meal-offerings** in general? The priest **waved** the meal-offering **and brought** it **near** to the southwest corner of the altar, **removed a handful** from it, **and burned** the handful, **and the remainder was eaten by the priests.**


###### Sotah 19a:14
[Sotah 19a:14](https://torahapp.org/share/book/Sotah/r/19a:14)

וּבְהַשְׁקָאָה גּוּפַהּ פְּלִיגִי רַבִּי שִׁמְעוֹן וְרַבָּנַן. דְּרַבָּנַן סָבְרִי: מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ, וְרַבִּי שִׁמְעוֹן סָבַר: מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ מַשְׁקָהּ, שֶׁנֶּאֱמַר: ״וְאַחַר יַשְׁקֶה״.

**William Davidson Edition - English:**
**And** as **for** the correct order for sacrificing the meal-offering of the *sota* and **forcing** her **to drink,** this **itself** is a matter about which **Rabbi Shimon and the Rabbis disagree, as the Rabbis hold** that the priest would **force** the woman **to drink and afterward he** would **sacrifice her meal-offering; and Rabbi Shimon holds** that the priest would **sacrifice her meal-offering and afterward he** would **force her to drink, as** it **is stated:** “And the priest shall take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, **and afterward he shall make** the woman **drink** the water” (Numbers 5:26).


###### Sotah 19a:15
[Sotah 19a:15](https://torahapp.org/share/book/Sotah/r/19a:15)

וְאִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ — כְּשֵׁרָה.

**William Davidson Edition - English:**
§ The mishna states: **But** Rabbi Shimon concedes that **if** the priest first **forced her to drink and afterward sacrificed her meal-offering,** the offering is still **valid.**