One who warns his betrothed, or his yevama while she was awaiting her yavam, if she secluded herself [with the man about whom she was warned] after they were married, she either drinks [the bitter waters] or she does not receive her ketubah. A young man who marries a barren woman or an elderly woman, and he has [another] wife and children, she either drinks or she does not receive her ketubah. [If] she became pregnant by him (i.e., the jealous husband), or was nursing his child [at the time that she secluded herself], she either drinks or she does not receive her ketubah.

A female Kohen, a female Levite, and a female Israelite who married a Kohen or a Levite, a female Nitin to a Nitin, a female mamzer to a mamzer, the wife of a convert or of a freed slave, or an ailonit (i.e., a woman who never showed signs of puberty) -- [as to all of these,] she either drinks [the bitter waters] or she does not receive her ketubah. Rabbi Shimon ben Elazar says, an ailonit, does not drink and does not receive her ketubah, as it is said (Num. 5:28), "[If the woman was not defiled and she is pure,] she shall be cleared [of guilt] and she will surely bear seed." It comes out from this that one who is not fit to bear seed [does not drink]. However, [in a case involving a man] who warns his betrothed, or his yevama; while she was awaiting her yavam, [if] she secluded before she was married, she neither drinks nor receives her ketubah. A young man who marries a barren woman or an elderly woman, and who has neither [another] wife nor children -- she does not drink and she does not receive her ketubah. [Regarding a woman who] became pregnant by another man or was nursing the child of another man, she neither drinks nor receives her ketubah. Rabbi Elazar says (cf. Sot. 4:3, "The Sages say"), he may separate her [from him] and return her [to him] after a period of time.

A woman may become defiled with anyone except for a minor or someone who is not a man.* lay with her," etc. Rabbi Yosei says, [the Court (see Sot. 4:5)] may make her drink, pending [her husband who is] a deaf-mute recovering his senses, or [her husband who is] an imbecile regaining his reason, or [her husband who is] a minor growing up, or if her husband went overseas, or if her husband was in incarcerated in prison -- [in all of these cases, the Court] makes her drink.

If she commits lewdness with her minor son and he performed the first stage of intercourse with her, Beit Shammai disqualifies her from [marriage into] the priesthood, and Beit Hillel deems her fit. [If] one witness says, "She was defiled," and one witness says, "She was not defiled"; if one woman says, "She was defiled," and one woman says, "She was not defiled" -- she either drinks or she does not receive her ketubah. Rabbi Yehuda says, [the Court] has no right to deprive her of her ketubah by [the testimony of] a single witness; rather, if one witness says, "She was defiled," and two witnesses say, "She was not defiled," [or] two witnesses say, "She was defiled," and one witness says, "She was not defiled," the single [testimony] is negated due to its minority [status].

Rabbi Meir would say: Just as there are different attitudes in consumption of food, so are there different attitudes with regards to women. Some men, if a fly [merely] passes over his cup, he sets it aside and does not taste it. That [fly in the cup refers to] corrupted women, when he wishes to divorce his wife [but has not done it yet]. Some men, if a fly falls into his cup, he throws it out and does not drink it. And this is the trait of Papus ben Yehuda, who would lock [the door of the house] before his wife, and would leave. And there is a man where, if a fly falls in his cup, he throws [the fly] out and then drinks it. This is the trait of any man who sees her speak to her neighbors and relatives, and leaves her be. And there is a man where, if a fly falls into the plate, he crushes it and eats it. And this is the trait of a corrupted man who sees his wife go out with her head uncovered, her heart warmed for her servants and maidservants, and spins cloth in the marketplace, and [whose shirt is] open on both sides, and bathes and plays around with the men. This is the command from the Torah to divorce her, for it is stated [Deuteronomy 24:1-2] "[When a man takes a wife, and marries her, then it comes to pass, if she find no favor in his eyes,] because he hath found some unseemly thing in her, [that he writes her a bill of divorce, and gives it in her hand,] and sends her out of his house... [and she departs out of his house, and goes and becomes another man's wife.]" The text calls him 'another', implying that he is not of similar constitution to the first, [for] the first one sent her away because of sin, and the second came and was lenient toward her. If he merits, the heavens will cause him to send her away from his possession, and if not, she will ultimately bury him, as it says [Deuteronomy 24:2] "or if the latter man dies." It is appropriate for this [type of] man dies, because of the woman he brought into his household. One who wishes his wife to die [so he can] inherit her, or that she should die so he can marry her sister, she will ultimately bury him. Similarly, if she wishes he would die so she can marry another, he will bury her.

One who betroths a woman out of embarrassment to her father [or] to her relatives -- at the end she will bury him. Similarly, a woman who becomes betrothed to him out of embarrassment to his father [or] to his relatives -- at the end he will bury her. Rabbi Meir would say, one who marries a woman who is improper for him transgresses on account of five negative commandments: (1) on account of "do not take vengeance" (Lev. 19:18); (2) and on account of "do not harbor a grudge" (ibid.); (3) "do not be hateful toward your brother in your heart" (Lev. 19:17); (4) "you shall love your neighbor as yourself" (Lev. 19:18); and (5) "your brother shall live with you" (see Lev. 25:35). And not only that, but he causes the [fulfillment of the commandment] to be fruitful and multiply to be removed from the world.

One who says to her husband, "The Heavens stand between me and you," he seeks a way to effect appeasement between them (Ned. 11:12), for thus we find regarding our Matriarch Sarah, that she said to our Patriarch Abraham (Gen 16:5), "Hashem will judge between me and you." Rather, thus she said to him (Gen. 21:10), "Expel this maidservant and her son." It teaches that our Matriarch Sarah saw Ishamael her (i.e., Hagar's) son building high places, and hunting locusts and offering them up and turning them to smoke for idol worship. She said, "Lest he teach Isaac my son to do thus, and he will go and worship thus, thereby desecrating the Name of Heaven by such things." He said to her, "After one bestows a benefit on a person, may he then disadvantage him (i.e., remove the benefit)? Thus, after we made her a queen, after we made her a lady, and brought her close to such greatness, shall we banish her from within our house? What will people say about us? Would not the Name of Heaven be desecrated by such a thing?" She said to him, "Since you say, 'This thing is a desecration of the Name,' let the Place decide between my words and your words." The Place decided between her words and his words, as it is said (Gen 21:12), "Everything (kol) that Sarah says to you, listen to her voice." Let the verse not say "everything" (i.e., since Sarah only made one request)! And why then does the verse say "everything"? It teaches that [God] was deciding a second time [between them], and [thus already] had decided a first time. Just as the second time was on account of Hagar, so too the first time was [also] on account of Hagar.

Rabbi Akiva expounded the verse (Lev. 11:33), "And every earthenware vessel [into which one of them (i.e., a sheretz) falls, everything inside it] shall impart impurity." It does not say "shall be impure"; rather, "shall impart impurity," for it can render others impure. And it teaches about the second loaf of bread that it may impart impurity on the third loaf of bread. How so? An oven (תנור not תגור) of first-degree impurity [renders] a loaf of bread [inside it] with second-degree impurity, [and if that loaf] touches a loaf, [it imparts] third-degree impurity. Said Rabbi Yehoshua, thus would Yehuda ben Patiri expound (Num. 35:4-5), "You shall measure outside the city, etc. [two thousand with a cubit]" One verse states "from the wall of the city and outward, one thousand cubits all around." How is it possible to say "two thousand with a cubit" when it has already said "one thousand cubits," and how is it possible to say "one thousand cubits" when it has already said "two thousand with a cubit"? And why does it say "one thousand cubits" [in one verse], and why does it say "two thousand with a cubit" [in the next verse]? Rather, [it comes to teach], one thousand cubits for pastureland, and two thousand cubits for the Sabbath boundary. Rabbi Eliezer, the son of Rabbi Yosei HaGalili says, two thousand cubits is the boundary of the Levitical cities. Subtract from them one thousand cubits of pastureland, and it comes out that one quarter [of the total area] is pastureland, and the remainder are fields and vineyards.