תלמוד על סוטה 4:1

“If she said ‘I am impure’ after the scroll was erased, the water is poured out and her offering dispersed over the ashes.” This proves that the suspected wife’s offering is holy before the scroll is written⁷⁵Since following the rabbis the offering is transferred to the Temple vessel only after she drank the water, if her offering is treated as holy but invalid by being poured over the ashes of the sacrifices, the question arises when the offering acquires the holiness of a Temple offering. The question is obvious even for R. Simeon since it is forbidden to bring profane food into the Temple precinct even though according to him the case of the Mishnah could not arise.. Rebbi Yose said, there is more: Rebbi Ḥiyya stated, her offering is holy once she is on her way⁷⁶From the moment the husband had dedicated the flour, irrespective of the vessel it was brought in.. Rebbi Yose bar Abun said, our Mishnah states this⁷⁷Mishnah 4:2, detailing the cases in which the procedure becomes inactive. If the husband had relations with his wife while she was forbidden to him, he must divorce her since without the Temple procedure she cannot become permitted to him. But because it is his fault that she cannot rehabilitate herself, he has to pay the full amount of his ketubah obligation.: “Or if her husband had sexual relations with her on the road.”

¹⁶⁶This paragraph and the next are also in Qiddušin 1:5 (fol. 60d). In the Babli, the parallel is Qiddušin 27b. From where did they learn rollover of oaths¹⁶⁷If a person is required to swear, the opposing party can add to the contents of the oath any statement similar to the one which causes the oath to be forced. For example, if a person has a monetary claim on another person for which he has partial proof, enough to force the opposing party to swear, he can add to the text of the oath of disclaimer any other financial claim which he might have but for which the proofs in his hand are not sufficient to force the defendant to swear. This is the topic of Qiddušin 1:5. It is seen in Mishnah 7 that some connection of the additions to the original claim is required.? From the suspected wife: “The woman shall say, Amen, Amen”; Amen from this man, Amen from any other man. That refers to subjects he is able to make her swear about¹⁶⁸While the husband must specify the name of the man he suspects of an affair with his wife in order to declare his jealousy and bring her to the Temple, he could have named any other man. Therefore, he can add the names of other men to the formula of the oath.. What about subjects he is not able to make her swear about? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “Amen that I was not deviant preliminarily married¹⁵⁵Cf. Yebamot, Chapter 1, Note 63; Peah Chapter 6, Note 46. and married, waiting for the levir and taken in¹⁵⁶If the first husband had died childless and the levir brings her to the Temple as his wife. Only R. Aqiba considers sexual relations of the not-yet-married widow a crime. All other authorities will remove the mention of the widow “waiting to be married by the levir”..” Can he make her swear when she is preliminarily married or waiting for the levir¹⁶⁹Mishnah 4:1 states that there is no declaration of jealousy admitted in these two cases since the ceremony applies only to “a wife under her husband (Num. 5:19)”. Nevertheless, the husband can force her to swear about her behavior when she was his wife but not under him.? Nevertheless one rolls over.

From where that the intercourse of a disabled disables⁹⁰Disables a woman of the priestly clan (a wife or a daughter) from eating sanctified food such as heave; cf. Yebamot 7:5.? What are we talking about? If about a married woman, there is a serious [offense].⁹¹Adultery is a capital crime. If about a widow married to the High Priest, it already is written “The man shall bring his wife to the Cohen.⁹²Cf. Note 87. Mishnah 1 already stated that a forbidden wife is not counted as a wife and we just have established that the intercourse with a man who cannot be legally married bars a woman from priesthood.” What is equal between them is: Everybody’s intercourse disqualifies those whose descendant would be disqualified⁹³The child of the otherwise married woman is a bastard, the child of the widow married to the High Priest is desecrated.. ⁹⁴This text is from Yebamot 7:5, Notes 111–116. These are: “A child of nine years and one day, an Ammonite, Moabite, Edomite, or Egyptian proselyte, or a bastard, desecrated, Gibeonite, Samaritan, and Gentile who had intercourse with the daughter of a Cohen, a Levite, or an Israel, disqualified her for the priesthood. Rebbi Yose said, everybody’s intercourse disqualifies those whose descendant would be disqualified; his intercourse does not disqualify those whose descendant would not be disqualified. Rabban Simeon ben Gamliel says, in all cases, if his daughter is permitted to you, so is his widow; if his daughter is not permitted to you, neither is his widow.”