## Sotah Daf 24b

###### Sotah 24b:1
[Sotah 24b:1](https://torahapp.org/share/book/Sotah/r/24b:1)

שַׁעֲמוּם. וְרַבִּי יֹאשִׁיָּה, הַאי ״תַּחַת אִישָׁהּ״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְהַקִּישׁ אִישׁ לְאִשָּׁה וְאִשָּׁה לְאִישׁ.

**William Davidson Edition - English:**
**a mentally ill person [*shiamum*],** whom the court warns on behalf of the husband. The Gemara asks: **And** according to **Rabbi Yoshiya, what does he do with this** term **“while under her husband”?** The Gemara answers: Rabbi Yoshiya **requires it** in order **to compare a man to a woman and a woman to a man,** as explained later (27a).


###### Sotah 24b:2
[Sotah 24b:2](https://torahapp.org/share/book/Sotah/r/24b:2)

אֶלָּא, טַעְמָא דִּכְתִיבִי הָנֵי קְרָאֵי, הָא לָאו הָכִי, הֲוָה אָמֵינָא אֲרוּסָה שָׁתְיָא? וְהָא כִּי אֲתָא רַבִּי אַחָא בַּר חֲנִינָא מִדָּרוֹמָא, אֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: ״מִבַּלְעֲדֵי אִישֵׁךְ״, מִשֶּׁקָּדְמָה שְׁכִיבַת בַּעַל לַבּוֹעֵל, וְלֹא שֶׁקָּדְמָה שְׁכִיבַת בּוֹעֵל לַבַּעַל.

**William Davidson Edition - English:**
The Gemara asks: **But** according to both opinions, **the reason** for the exclusion of a betrothed woman is **that these verses are written;** if it **were not so, I would say** that **a betrothed woman drinks. But when Rabbi Aḥa bar Ḥanina came from the South, he came and brought** the following ***baraita* with him:** The verse states: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you **besides your husband”** (Numbers 5:20). This indicates that the *halakhot* of a *sota* apply only **when sexual intercourse with the husband preceded** sexual intercourse with **the paramour, and not** in a case **when sexual intercourse with the paramour preceded** intercourse with **the husband.** In the case of a betrothed woman who committed adultery, intercourse with the paramour preceded intercourse with the betrothed, and this verse excludes her from drinking the bitter water of the *sota*.


###### Sotah 24b:3
[Sotah 24b:3](https://torahapp.org/share/book/Sotah/r/24b:3)

אָמַר רָמֵי בַּר חָמָא: מַשְׁכַּחַתְּ לַהּ — כְּגוֹן שֶׁבָּא עָלֶיהָ אָרוּס בְּבֵית אָבִיהָ.

**William Davidson Edition - English:**
**Rami bar Ḥama said: You find** the necessity for an additional exclusion in a case **where** her **betrothed engaged in sexual intercourse with her in her father’s house,** i.e., before they were married, and before the sexual intercourse with the paramour.


###### Sotah 24b:4
[Sotah 24b:4](https://torahapp.org/share/book/Sotah/r/24b:4)

דִּכְווֹתַהּ גַּבֵּי שׁוֹמֶרֶת יָבָם — כְּגוֹן שֶׁבָּא עָלֶיהָ יָבָם בְּבֵית חָמִיהָ. הָא שׁוֹמֶרֶת יָבָם קָרֵית לַהּ? אִשְׁתּוֹ מְעַלַּיְיתָא הִיא, דְּהָאָמַר רַב: קָנָה לַכֹּל!

**William Davidson Edition - English:**
The Gemara questions this explanation: **In the corresponding** situation **with regard to a widow awaiting her *yavam*,** whom Rabbi Yonatan excludes from the *sota* ritual due to the exclusion from the phrase “while under your husband,” is the necessity for this exclusion due to a case **where** the ***yavam* engaged in sexual intercourse with her in her father-in-law’s house** before the levirate marriage took place? **But do you call that** woman **a widow awaiting her *yavam*? She is his full-fledged wife, as didn’t Rav say:** If a widow awaiting her *yavam* engaged in sexual intercourse with her *yavam*, even without the intention of implementing a levirate marriage, he **has acquired** her as his wife with respect **to all** aspects of marriage, including the *halakhot* of a *sota*.


###### Sotah 24b:5
[Sotah 24b:5](https://torahapp.org/share/book/Sotah/r/24b:5)

כִּשְׁמוּאֵל, דְּאָמַר: לֹא קָנָה אֶלָּא לִדְבָרִים הָאֲמוּרִים בַּפָּרָשָׁה.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Yonatan’s opinion is **in accordance with** the opinion of **Shmuel, as** Shmuel **says:** A *yavam* who engages in sexual intercourse with his *yevama* without intending to consummate the levirate marriage **does not acquire** her as his wife **except with regard to** those **matters that are stated in the passage** in the Torah that deals with levirate marriage, i.e., that he inherits his brother’s estate, and he can free the widow with a bill of divorce without *ḥalitza* (see *Yevamot* 56a). He is not considered fully married to the woman, and, according to Rabbi Yonatan, the *halakhot* of a *sota* do not apply to her.


###### Sotah 24b:6
[Sotah 24b:6](https://torahapp.org/share/book/Sotah/r/24b:6)

אִי הָכִי, לֵימָא רַב דְּאָמַר כְּרַבִּי יֹאשִׁיָּה וּשְׁמוּאֵל דְּאָמַר כְּרַבִּי יוֹנָתָן? אָמַר לָךְ רַב: אֲנָא דַּאֲמַרִי — אֲפִילּוּ לְרַבִּי יוֹנָתָן. מִדְּאִיצְטְרִיךְ קְרָא לְמַעוֹטַהּ — מִכְּלַל דְּאִשְׁתּוֹ מְעַלַּיְיתָא הִיא.

**William Davidson Edition - English:**
The Gemara asks: **If so, let us say** that **Rav stated** his opinion **in accordance with** the opinion of **Rabbi Yoshiya, and Shmuel stated** his opinion **in accordance with** the opinion of **Rabbi Yonatan.** The Gemara rejects this interpretation: **Rav** could have **said to you: I state** my opinion **even according to** the opinion of **Rabbi Yonatan. Since** it **was necessary** for **the verse to exclude** a *yevama* who engaged in sexual intercourse with her *yavam* from the *sota* ritual, **by inference** one may derive **that she is his full-fledged wife** with regard to all other matters.