## Sotah Daf 7a

###### Sotah 7a:1
[Sotah 7a:1](https://torahapp.org/share/book/Sotah/r/7a:1)

יֵשׁ לָהּ עֵדִים בִּמְדִינַת הַיָּם!

**William Davidson Edition - English:**
the case where **there are witnesses for her in a country overseas** who can testify that she engaged in sexual intercourse, when the bitter water will not evaluate her faithfulness. Therefore, Rabbi Shimon should be concerned that such a dispensation will result in the defamation of the untainted women who drank and were unaffected, as people will view them as guilty women who were not affected because there were witnesses overseas.


###### Sotah 7a:2
[Sotah 7a:2](https://torahapp.org/share/book/Sotah/r/7a:2)

לָא שְׁכִיחָא.

**William Davidson Edition - English:**
The Gemara answers: The case of witnesses in a country overseas is **not common,** and therefore no one will assume that that is the reason why the woman was not affected. By contrast, a woman having merit is common.


###### Sotah 7a:3
[Sotah 7a:3](https://torahapp.org/share/book/Sotah/r/7a:3)

**מַתְנִי׳** כֵּיצַד עוֹשֶׂה לָהּ? מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ מָקוֹם, וּמוֹסְרִין לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים, שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ. רַבִּי יְהוּדָה אוֹמֵר: בַּעְלָהּ נֶאֱמָן עָלֶיהָ.

**William Davidson Edition - English:**
**MISHNA:** The mishna details the procedure for administering the drinking of the bitter water of a *sota*. **What does** her husband **do with her** after she secluded herself with the man about whom she had been warned? **He brings her to the court that is** found **in that location, and** the court **provides him** with **two Torah scholars** to accompany him, **lest he engage in sexual intercourse with her on the way** to the Temple, which is not only prohibited but will also prevent the bitter water from evaluating her. **Rabbi Yehuda says: Her husband is trusted with regard to her,** so there is no need to provide scholars to accompany him.


###### Sotah 7a:4
[Sotah 7a:4](https://torahapp.org/share/book/Sotah/r/7a:4)

**גְּמָ׳** תְּרֵי וְאִיהוּ — הָא תְּלָתָא. לֵימָא מְסַיַּיע לֵיהּ לְרַב. דְּאָמַר רַב יְהוּדָה אָמַר רַב: לֹא שָׁנוּ אֶלָּא בָּעִיר, אֲבָל בַּדֶּרֶךְ — עַד דְּאִיכָּא שְׁלֹשָׁה, שֶׁמָּא יִצְטָרֵךְ אֶחָד מֵהֶן לִנְקָבָיו, וְנִמְצָא אֶחָד מֵהֶן מִתְיַיחֵד עִם הָעֶרְוָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara assumes that the requirement for there to be two Torah scholars is to avoid the prohibition against a woman being alone with a man. The Gemara notes: **Two** additional men **and he,** the husband, **are three** people altogether. **Let us say** that **this** mishna **supports** the opinion of **Rav, as Rav Yehuda says** that **Rav says:** When they taught that it is permitted for a woman to be secluded with two men, **they taught** that this is permitted **only in the town** (see *Kiddushin* 80b). **But on the way,** when traveling, this is not permitted **unless there are three** men with the woman. The reason for this stringency is that if there are only two men with her, **perhaps one will need to relieve himself** and will seek privacy, **and it will be found that one of them is in seclusion with a woman forbidden to him.**


###### Sotah 7a:5
[Sotah 7a:5](https://torahapp.org/share/book/Sotah/r/7a:5)

לָא: הָכָא הַיְינוּ טַעְמָא כִּי הֵיכִי דְּלִיהְווֹ עֲלֵיהּ סָהֲדִי.

**William Davidson Edition - English:**
The Gemara refutes this assumption: **No, here,** in the case of a *sota*, **this is the reason** why there is a requirement for two scholars, **so that there are two witnesses with regard to her,** i.e., there will be two witnesses to testify in the event that the husband engages in sexual intercourse with her on the way to the Temple. The reason is not to avoid the prohibition against her being alone with a man, as one scholar would suffice for that.


###### Sotah 7a:6
[Sotah 7a:6](https://torahapp.org/share/book/Sotah/r/7a:6)

תַּלְמִידֵי חֲכָמִים — אִין, כּוּלֵּי עָלְמָא — לָא. לֵימָא מְסַיַּיע לֵיהּ לְאִידַּךְ דְּרַב, דְּאָמַר רַב יְהוּדָה אָמַר רַב: לֹא שָׁנוּ אֶלָּא כְּשֵׁרִין, אֲבָל פְּרוּצִין, אֲפִילּוּ עֲשָׂרָה נָמֵי לָא. מַעֲשֶׂה הָיָה וְהוֹצִיאוּהָ עֲשָׂרָה בְּמִטָּה.

**William Davidson Edition - English:**
The mishna teaches that the husband is provided with Torah scholars. The Gemara further comments: **Torah scholars, yes; anyone** else, **no.** It is specifically Torah scholars who are provided to accompany the husband and wife. **Let us say** that this mishna **supports another** statement **of Rav, as Rav Yehuda says** that **Rav says:** When they taught that it is permitted for a woman to be secluded with two men, **they taught** that this is permitted **only** with regard **to** men of **fit** morals. **But** with regard to **those of loose morals,** she may **not** be secluded **even with ten** men. The Gemara adds: **There was an incident and ten** men **carried out** a woman **on a bier,** as if she were dead, and engaged in sexual intercourse with her.


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

לָא, הָכָא הַיְינוּ טַעְמָא — דְּיָדְעִי לְאַתְרוֹיֵי בֵּיהּ.

**William Davidson Edition - English:**
The Gemara refutes this assumption: **No, here,** in the case of a *sota*, **this is the reason** why there is a requirement for two scholars, **that they know** how **to** properly **warn him** not to engage in sexual intercourse with her. Therefore, this mishna does not support the opinion of Rav.


###### Sotah 7a:8
[Sotah 7a:8](https://torahapp.org/share/book/Sotah/r/7a:8)

רַבִּי יְהוּדָה אוֹמֵר: בַּעְלָהּ וְכוּ׳. תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר, בַּעְלָהּ נֶאֱמָן מִקַּל וָחוֹמֶר: וּמָה נִדָּה שֶׁהִיא בְּכָרֵת — בַּעְלָהּ נֶאֱמָן עָלֶיהָ, סוֹטָה שֶׁהִיא בְּלָאו — לֹא כׇּל שֶׁכֵּן?!

**William Davidson Edition - English:**
§ The Gemara now discusses Rabbi Yehuda’s statement in the mishna. **Rabbi Yehuda says: Her husband** is trusted with regard to her. **It is taught** in a *baraita* in the *Tosefta* (1:2): **Rabbi Yehuda says: Her husband is trusted due to an *a fortiori*** inference: **And just as** in the case of **a menstruating woman, who is** prohibited from engaging in sexual intercourse with her husband **by** penalty of ***karet*, her husband is** nevertheless **trusted with regard to her,** as he is permitted to seclude himself with her, so too, with regard to **a *sota*, who is** prohibited from engaging in sexual intercourse with her husband only **by** penalty of **a prohibition,** is it **not all the more so** that he should be trusted?


###### Sotah 7a:9
[Sotah 7a:9](https://torahapp.org/share/book/Sotah/r/7a:9)

וְרַבָּנַן, הִיא הַנּוֹתֶנֶת: נִדָּה דְּכָרֵת — חֲמִירָא לֵיהּ וּמְהֵימַן. סוֹטָה דְּלָאו — לָא חֲמִירָא לֵיהּ, וְלָא מְהֵימַן.

**William Davidson Edition - English:**
**And the Rabbis** say: **That provides** support for the contrary opinion, as these considerations lead to the opposite conclusion. **A menstruating woman** is forbidden **by** penalty of ***karet*.** This is **a stringent** prohibition **for him, and** this is why **he is trusted** not to engage in sexual intercourse with her. By contrast, **a *sota*** is forbidden to him only **by a prohibition.** This is **not a stringent** prohibition **to him, and he is** therefore **not trusted** with her.


###### Sotah 7a:10
[Sotah 7a:10](https://torahapp.org/share/book/Sotah/r/7a:10)

וְרַבִּי יְהוּדָה מִקַּל וָחוֹמֶר מַיְיתֵי לַהּ? וְהָא רַבִּי יְהוּדָה מִקְּרָאֵי מַיְיתֵי לַהּ! דְּתַנְיָא: ״וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן״. מִן הַתּוֹרָה הָאִישׁ מֵבִיא אֶת אִשְׁתּוֹ, אֲבָל אָמְרוּ חֲכָמִים: מוֹסְרִין לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים, שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ.

**William Davidson Edition - English:**
The Gemara asks: **And** does **Rabbi Yehuda** in fact **derive this** *halakha* **from an *a fortiori*** inference? **But Rabbi Yehuda derives it from a verse, as it is taught** in a *baraita*: The verse: **“Then shall the man bring his wife to the priest”** (Numbers 5:15), teaches that **by Torah** law **the man** alone **brings his wife** to the Temple, **but the Sages said:** The court **provides him** with **two Torah scholars** to accompany him, **lest he engage in sexual intercourse with her on the way** to the Temple.


###### Sotah 7a:11
[Sotah 7a:11](https://torahapp.org/share/book/Sotah/r/7a:11)

רַבִּי יוֹסֵי אוֹמֵר, בַּעְלָהּ נֶאֱמָן עָלֶיהָ מִקַּל וָחוֹמֶר: וּמָה נִדָּה שֶׁהִיא בְּכָרֵת — בַּעְלָהּ נֶאֱמָן עָלֶיהָ, סוֹטָה שֶׁהִיא בְּלָאו — לֹא כׇּל שֶׁכֵּן?!

**William Davidson Edition - English:**
The *baraita* records a second opinion. **Rabbi Yosei says: Her husband is trusted with regard to her** based on **an *a fortiori*** inference: **And just as a menstruating woman, who is** prohibited from engaging in sexual intercourse with her husband **by** penalty of ***karet*,** and **her husband is** nevertheless **trusted with regard to her,** then with regard to **a *sota*, who is** prohibited from engaging in sexual intercourse with her husband **by** penalty of only **a prohibition,** should he **not all the more so** be trusted?


###### Sotah 7a:12
[Sotah 7a:12](https://torahapp.org/share/book/Sotah/r/7a:12)

אָמְרוּ לוֹ: לֹא, אִם אָמַרְתָּ בְּנִדָּה — שֶׁכֵּן יֵשׁ לָהּ הֶיתֵּר, תֹּאמַר בְּסוֹטָה — שֶׁאֵין לָהּ הֶיתֵּר, וְאוֹמֵר: ״מַיִם גְּנוּבִים יִמְתָּקוּ וְגוֹ׳״.

**William Davidson Edition - English:**
The Sages **said to him: No, if you say** that this is true **with regard to a menstruating woman,** the reason he is trusted is not due to the severity of the prohibition. Rather, he is trusted **because she has** the ability to become **permitted** to her husband after her menstrual flow has ceased and she has immersed in a ritual bath. **Shall you** also **say** that this is the case **with regard to a *sota*, who** potentially **does not have** the ability to become **permitted** to her husband due to her suspected adultery? **And** proof to the notion that people will more readily commit illicit acts that are permanently prohibited comes from the verse that **states: “Stolen waters are sweet** and bread eaten in secret is pleasing” (Proverbs 9:17). Consequently, there is a concern that the husband will engage in sexual intercourse with his *sota* wife if not accompanied by scholars.


###### Sotah 7a:13
[Sotah 7a:13](https://torahapp.org/share/book/Sotah/r/7a:13)

רַבִּי יְהוּדָה אוֹמֵר: מִן הַתּוֹרָה הָאִישׁ מֵבִיא אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן, שֶׁנֶּאֱמַר: ״וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ״!

**William Davidson Edition - English:**
The *baraita* quotes a third opinion. **Rabbi Yehuda says: By Torah** law, **the man** alone **brings his wife** to the Temple, **as is stated: “Then shall the man bring his wife to the priest.”** This *baraita* states explicitly that Rabbi Yehuda derives this *halakha* from the verse itself, not from an *a fortiori* inference.


###### Sotah 7a:14
[Sotah 7a:14](https://torahapp.org/share/book/Sotah/r/7a:14)

אֲמַר לְהוּ קַל וָחוֹמֶר בְּרֵישָׁא וּפַרְכוּהּ, וַהֲדַר אָמַר לְהוּ קְרָא.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Yehuda **first said to them** the ***a fortiori*** inference, **and they refuted it** as mentioned above, **and** he **then said to them** the derivation from the **verse.**


###### Sotah 7a:15
[Sotah 7a:15](https://torahapp.org/share/book/Sotah/r/7a:15)

רַבִּי יְהוּדָה הַיְינוּ תַּנָּא קַמָּא! אִיכָּא בֵּינַיְיהוּ ״אֲבָל אָמְרוּ״.

**William Davidson Edition - English:**
The Gemara clarifies: Apparently, the opinion of **Rabbi Yehuda is** the same as that of **the first *tanna*** in the *baraita*, who also cites the verse as proof that by Torah law the husband alone brings his wife to the priest. The Gemara explains: The difference **between them** concerns the following clause: **But the Sages said** that the court provides him with two Torah scholars to accompany him. The first *tanna* holds that the Sages require two scholars to accompany the husband and wife, while Rabbi Yehuda holds that they do not.


###### Sotah 7a:16
[Sotah 7a:16](https://torahapp.org/share/book/Sotah/r/7a:16)

**מַתְנִי׳** הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּימִין עָלֶיהָ כְּדֶרֶךְ שֶׁמְּאַיְּימִין עַל עֵדֵי נְפָשׁוֹת.

**William Davidson Edition - English:**
**MISHNA:** The mishna details the next stage of the process. **They would bring her up to the Sanhedrin that was in Jerusalem, and** the judges would **threaten her** in order that she admit her sin. **And** this was done **in the manner that they** would **threaten witnesses** testifying **in** cases of **capital** law. In those cases, the judges would explain to the witnesses the gravity of their testimony by stressing the value of human life. Here too, the judges would attempt to convince the woman to admit her sin, to avoid the loss of her life.


###### Sotah 7a:17
[Sotah 7a:17](https://torahapp.org/share/book/Sotah/r/7a:17)

וְאוֹמֵר לָהּ: בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂין.

**William Davidson Edition - English:**
**And** additionally, the judge would **say to her: My daughter, wine causes a great deal** of immoral behavior, **levity causes a great deal** of immoral behavior, **immaturity causes a great deal** of immoral behavior, and **bad neighbors cause a great deal** of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors.


###### Sotah 7a:18
[Sotah 7a:18](https://torahapp.org/share/book/Sotah/r/7a:18)

עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדוּשָּׁה שֶׁלֹּא יִמָּחֶה עַל הַמַּיִם. וְאוֹמֵר לְפָנֶיהָ דְּבָרִים שֶׁאֵינָם כְּדַי לְשׁוֹמְעָן, הִיא וְכׇל מִשְׁפַּחַת בֵּית אָבִיהָ.

**William Davidson Edition - English:**
The judge then continues: **Act for the sake of His great name, so that** God’s name, **which is written in sanctity, shall not be erased on the water.** If the woman admits to having committed adultery, the scroll upon which the name of God is written will not be erased. **And** additionally, the judge **says in her presence matters that are not worthy of being heard** by **her and all her father’s family,** in order to encourage her to admit her sin, as the Gemara will explain.


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

אִם אָמְרָה ״טְמֵאָה אֲנִי״ — שׁוֹבֶרֶת כְּתוּבָּתָהּ וְיוֹצֵאת.

**William Davidson Edition - English:**
**If** after the judge’s warning **she says: I am defiled,** she writes **a receipt** for **her marriage contract.** That is, she writes a receipt indicating that she has no claims on her husband with regard to the sum written in her marriage contract, as a woman who admits to adultery forfeits her right to this payment. **And she is** then **divorced** from her husband.


###### Sotah 7a:20
[Sotah 7a:20](https://torahapp.org/share/book/Sotah/r/7a:20)

וְאִם אָמְרָה ״טְהוֹרָה אֲנִי״ — מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְצוֹרָעִין.

**William Davidson Edition - English:**
**But if** after the warning **she** maintains her innocence and **says: I am pure, they bring her up to the Eastern Gate, which is at the opening of** the **Gate of Nicanor, because** three rites were performed **there: They give the *sota* women** the bitter water **to drink, and they purify women who have given birth** (see Leviticus 12:6–8), **and they purify the lepers** (see Leviticus 14:10–20).


###### Sotah 7a:21
[Sotah 7a:21](https://torahapp.org/share/book/Sotah/r/7a:21)

וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ. אִם נִקְרְעוּ — נִקְרְעוּ. וְאִם נִפְרְמוּ — נִפְרְמוּ. עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ. וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר: אִם הָיָה לִבָּהּ נָאֶה — לֹא הָיָה מְגַלֵּהוּ, וְאִם הָיָה שְׂעָרָהּ נָאֶה — לֹא הָיָה סוֹתֵר.

**William Davidson Edition - English:**
The mishna continues describing the *sota* rite. **And the priest grabs hold of her clothing** and pulls them, unconcerned about what happens to the clothing. **If** the clothes **are torn,** so **they are torn; if the stitches come apart,** so **they come apart.** And he pulls her clothing **until he reveals her heart,** i.e., her chest. **And** then **he unbraids her hair. Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid** it.


###### Sotah 7a:22
[Sotah 7a:22](https://torahapp.org/share/book/Sotah/r/7a:22)

הָיְתָה מִתְכַּסָּה בִּלְבָנִים — מְכַסֶּהָ בִּשְׁחוֹרִים. הָיָה עָלֶיהָ כְּלֵי זָהָב

**William Davidson Edition - English:**
If **she was dressed in white** garments, **he** would now **cover her with black** garments. If **she was wearing gold adornments,**