Rabbi Yosei bar Rabbi Yehuda says in the name of Rabbi Eliezer, he (i.e., the jealous husband) warns [his wife regarding associating with a certain man] on the testimony of one witness or on his own testimony, and she drinks [the bitter waters] on the testimony of two (se Sot. 1:1). They responded to the words of Rabbi Yosei bar Rabbi Yehuda, there is no end to the matter. § What is the first testimony? That is the testimony of seclusion. The second? That is the testimony of defilement. And how much time [is required] for defilement [to occur]? As much time as it takes for intercourse. And how much time does intercourse take? As much time as the first stage of intercourse. And how much time does the first stage of intercourse take? Rabbi Eliezer says, the time it takes to circle a palm tree. Rabbi Yehoshua says, the time it takes to mix a cup of wine. Ben Azzai says, the time it takes to drink it. Rabbi Akiva says, the time it takes for a weaver to tie a knot. Chanan ben Pinchas says, the time it takes her to stick a finger in her mouth. Peleimo says, the time it takes her to stick her hand into a basket and take out a loaf of bread. And even though there is no proof of the matter, there is a hint to the matter, as it says (Prov. 6:26, JPS tr.), "The last loaf of bread will go for a harlot."

Rabbi Yehuda says: Her husband is trusted regarding her (i.e., not to have had relations with his wife on the journey to the Temple to perform the Sotah ceremony (see Sot. 1:3)). [This is learned out] from a kal v'chomer: Just as [the husband of a] menstruant, who is liable for excision if he has relations with her, is believed regarding her, [then with respect to the husband of a] suspected adulteress, who is not liable for excision if he has relations with her, is it not logical that her husband should be believed regarding her? They said to him: All the more so, since he is not liable for excision for having relations with her, should he not be believed regarding her*? Another version: [They said to him,] Not so. If you say that regarding a menstruant, who has permissible factors after the prohibition started*, would you say the same regarding a suspected adulteress, who has no permissible factors after the prohibition started? And thus it says (Prov. 9:17, JPS tr.), "Stolen waters are sweet[, And bread eaten furtively is tasty]." Rabbi Yosei says, Scripture itself believes him regarding her, as it is said (Num. 5:15), "And the man shall bring his wife to the Kohen."

[If the suspected adulteress says that she is pure,] they bring her up to the Eastern Gate, to the Gate of Nicanor, which is where they give the suspected adulteress [the bitter waters] to drink, and [where] they purify women after childbirth, and purify lepers, as it is said (1 Kings 8:31-32), "Whenever a man sins against his neighbor [... and he brings it before Your Altar in this House], You shall hear, O Heavens, and take action and judge Your servants, condemning the wicked to bring down his conduct upon his head" -- [this refers to] (Num. 5:27): "Her belly shall swell, and her thigh shall fall." "And to vindicate the righteous, to bestow upon him according to his righteousness" (1 Kings 8:32) -- [this refers to] (Num. 5:27): "But if the woman did not defile herself and she is pure, she is to be held innocent and she shall bear seed." § She stands within and the Kohen stands without, as it is said (Num. 5:18), "And the Kohen shall stand the woman before Hashem," and there is no Kohen who is "before" Hashem. § Just as they believe [the husband] regarding her so that she will retract [her innocence and confess her guilt (see Sot. 14a:15)], they believe him regarding her so that she will not retract. They say to her, "My daughter, if it is clear to you that you are pure, stand on your clarity and drink, for these waters are similar only to dry poison that is placed on living flesh, which does no damage [as long as the skin is intact], but which if a wound is found there, it penetrates and goes down [into the bloodstream]." (See Sot. 7b:4, Steinsaltz.)

They do not give [the bitter waters] to two suspected adulteresses to drink at one time, so that the heart of one will not be strengthened by the other. Rabbi Yehuda says, it is not for that reason. Rather, it is because of what it says (Num. 5:16), "The Kohen shall bring her close [and stand her before Hashem]." He brings her close, and he does not bring two close.

The Kohanim draw lots among themselves [to determine who will participate in the Sotah ceremony]. Whoever's lot is drawn, even [if it is the lot of] the Kohen Gadol, he goes out and stands next to the Sotah, and he grabs ahold of her clothes (Sot. 1:5). If they are torn, so be it, and if they are rent apart (i.e., exposing her flesh), so be it, even until her chest (lit., "her heart") is bared, and he [also] loosens her hair. Rabbi Yehuda says, if her chest was attractive, he would not bare it, and if her hair was attractive, he would not loosen it, because of the young Kohanim (whose desire would be aroused).

[The Mishnah (Sot. 2:2) states that when the dust from the floor of the Temple is placed in the earthenware vessel, it "must be seen" floating on top of the bitter waters. The Tosefta comments:] Three [things] must be seen on top of water: The ashes of the [red] heifer, and the dust of the Sotah, and the blood of the bird [offering used to purify a leper (see Lev. 14:4-7)]. The ashes of the [red] heifer must be of sufficient quantity that they can be seen on top of the waters [of purification] (Par. 3:3). The dust of the Sotah must be of sufficient quantity that it can be seen on top of the [bitter] waters (Sot. 2:2). The blood of the bird [offering] of the leper must be of sufficient quantity that it can be seen on top of the [living] water (see Sot. 16b:6-8). [Relatedly,] the spittle of a Yevama (Deut. 25:9) must be of sufficient quantity that it can be seen by the eyes of the Elders.

The Kohanim are permitted to pour wine, oil, and honey onto the remainders of the [Sotah's] meal offering (see Sot. 2:1), but they are forbidden to cause it to become leavened. All meal offerings that are [prescribed] in the Torah require oil and frankincense except for the meal offering of the sinner and the meal offering of jealousy, as it is said (Num. 5:15), "He shall not pour oil onto it, nor place frankincense on it, etc." Rabbi Shimon says, all the sin offerings that are in the Torah do not require a libation except for the sin offering and the guilt offering of the leper, in order that a sin offering will not be of superior quality. Rabbi Tarfon says, all the remembrances that are in the Torah are [recorded] for good except for that which says (Num. 5:15), "[the meal offering of jealousy] is meal offering of remembrance, recalling iniquity." Rabbi Akiva says, even this is for good, as it is said (Num. 5:28), "And if the woman has not defiled herself, and she is pure, she will be cleansed and will be able to bear seed."