1What is the process through which a sotah is compelled to drink the bitter water? First the husband comes to the court in his city and tells them: “I warned my wife not to enter into privacy with so and so, and she entered into privacy with him. These are the witnesses who will confirm my statements. She claims not to have committed adultery. I desire to have her drink the bitter water to verify this matter.”אכֵּיצַד סֵדֶר הַשְׁקָאַת סוֹטָה? הַבַּעַל בָּא לְבֵית דִּין שֶׁבְּעִירוֹ וְאוֹמֵר לָהֶן 'אִשְׁתִּי זוֹ קִנֵּאתִי לָהּ בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי שֶׁלֹּא תִסָּתֵר עִם פְּלוֹנִי, וְנִסְתְּרָה עִמּוֹ, וְאֵלּוּ עֵדַי, וַהֲרֵי הִיא אוֹמֶרֶת שֶׁהִיא טְהוֹרָה, וַאֲנִי רוֹצֶה לְהַשְׁקוֹתָהּ לִבְדֹּק הַדָּבָר'.
The court then listens to the testimony of the witnesses. If it is substantial, they provide the husband with two sages1 to watch over him, lest he engage in relations with her before she drinks the bitter water, for she is prohibited to him until that time,2 and he is sent to Jerusalem. For a sotah is compelled to drink the bitter water only by the Supreme Court of 70 elders,3 who hold session in the Temple.4 וּבֵית דִּין שׁוֹמְעִין דִּבְרֵי הָעֵדִים, וּמוֹסְרִין לוֹ שְׁנֵי תַּלְמִידֵי חֲכָמִים לְשָׁמְרוֹ שֶׁמָּא יָבוֹא עָלֶיהָ קֹדֶם שְׁתִיָּה, שֶׁהֲרֵי נֶאֶסְרָה עָלָיו עַד שֶׁתִּשְׁתֶּה. וּמְשַׁלְּחִין אוֹתוֹ לִירוּשָׁלַיִם, שֶׁאֵין מַשְׁקִין אֶת הַסּוֹטָה אֶלָא בֵּית דִּין הַגָּדוֹל שֶׁל שִׁבְעִים זְקֵנִים בַּמִּקְדָּשׁ.
2When they arrive in Jerusalem, the High Court has her sit in its presence while her husband is not present,5 and they alarm her, frighten her and bring upon her great dread so that she will not desire to drink the bitter water.6בהִגִּיעוּ לִירוּשָׁלַיִם, בֵּית דִּין הַגָּדוֹל מוֹשִׁיבִין אוֹתָהּ בֵּינֵיהֶן, וּמְאַיְּמִין עָלֶיהָ שֶׁלֹּא בִּפְנֵי בַּעְלָהּ, וּמַפְחִידִין אוֹתָהּ פַּחַד גָּדוֹל שֶׁלֹּא תִשְׁתֶּה.
They tell her: “My daughter, we know that wine has a powerful influence, frivolity has a powerful influence, immaturity has a powerful influence, bad neighbors have a powerful influence.7 Do not cause God’s great name, which is written in holiness, to be blotted out in the water.” And they tell her: “There are many who preceded you and were swept away from the world.8 Men of greater and more honorable stature have been overcome by their natural inclination and have faltered.”וְאוֹמְרִין לָהּ 'בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. אַל תִּגְרְמִי לַשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה שֶׁיִּמָּחֶה עַל הַמַּיִם'. וְאוֹמְרִין לָהּ 'בִּתִּי, הַרְבֵּה קְדָמוּךְ וְנִשְׁטְפוּ, וַאֲנָשִׁים גְּדוֹלִים וִיקָרִים תָּקַף יִצְרָן עֲלֵיהֶן וְנִכְשְׁלוּ'.
To emphasize this, they tell her the story of Judah and Tamar, his daughter-in-law,9 the simple meaning of the episode concerning Reuben and Bilhah, his father’s concubine,10 and the story of Amnon and his sister,11 to make it easier for her to admit her guilt.12וּמַגִּידִין לָהּ מַעֲשֵׂה יְהוּדָה וְתָמָר כַּלָּתוֹ, וּמַעֲשֵׂה רְאוּבֵן בְּפִילֶגֶשׁ אָבִיו עַל פְּשָׁטוֹ, וּמַעֲשֵׂה אַמְנוֹן וַאֲחוֹתוֹ, כְּדֵי לְהָקֵל עָלֶיהָ עַד שֶׁתּוֹדֶה.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

If she says: “I committed adultery,” or “I will not drink the water,”13 she is to be divorced without receiving the money due her by virtue of her ketubah, and the matter is dismissed.אִם אָמְרָה 'הֵן נִטְמֵאתִי', אוֹ 'אֵינִי שׁוֹתָה' - יוֹצְאָה בְּלֹא כְּתֻבָּה, וְהוֹלֶכֶת לָהּ.
3If she persists in her claim of innocence, she is brought to the eastern gate of the Temple Courtyard, which faces the Holy of Holies.14 She should be taken from place to place in the Temple Courtyard and made to walk around it so that she will become tired and her spirits will sap with the intent that perhaps she will admit her guilt.געָמְדָה בְּדִבּוּרָהּ שֶׁהִיא טְהוֹרָה - מְבִיאִין אוֹתָהּ לְשַׁעַר מִזְרָחִי שֶׁל עֲזָרָה, שֶׁהוּא כְּנֶגֶד קֹדֶשׁ הַקֳּדָשִׁים. וּמַעֲלִין אוֹתָהּ מִמָּקוֹם לְמָקוֹם, וּמַקִּיפִין בָּהּ, כְּדֵי לְיַגְּעָהּ, עַד שֶׁתִּקְצַר נַפְשָׁהּ - אוּלַי תּוֹדֶה.
4If she persists in her claim, she is brought outside the eastern gate and made to stand there. If she usually dresses in white, she should dress in black. If black garments make her look attractive, she should dress in clothes that do not make her attractive. All silver and gold jewelry should be removed from her.דאִם עָמְדָה בְּדִבּוּרָהּ, מְבִיאִין אוֹתָהּ כְּנֶגֶד שַׁעַר הַמִּזְרָח מִבַּחוּץ, וּמַעֲמִידִין אוֹתָהּ שָׁם. הָיְתָה מִתְכַּסָּה בִּלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִין. וְאִם הָיוּ הַשְּׁחוֹרִין נָאִין לָהּ, מִתְכַּסָּה בִּבְגָדִים שֶׁאֵין לָהּ בָּהֶן נוֹי. וּמְסִירִין כָּל חֲלִי כֶּסֶף וְזָהָב שֶׁעָלֶיהָ.
5Many women are gathered to see her, for all the women present on the Temple Mount are obligated to observe her, as implied by Ezekiel 23:48: “So that all women will be taught not to follow their lewdness.” Any man who wants to observe her may do so.15הוּמְקַבְּצִין עָלֶיהָ קִבּוּץ גָּדוֹל שֶׁל נָשִׁים, שֶׁכָּל הַנָּשִׁים הַנִּמְצָאוֹת שָׁם חַיָּבוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר "וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעַשֶׂינָה כְּזִמַתְכֶנָה" (יחזקאל כג, מח); וְכָל אִישׁ שֶׁיַּחְפֹּץ לָבוֹא וְלִרְאוֹתָהּ, יָבוֹא וְיִרְאֶה.
She stands among the women without a cloak or a veil, wearing only her clothes and a cap, as a woman dresses within her home.16 וְהִיא עוֹמֶדֶת בֵּינֵיהֶן בְּלֹא רָדִיד וְלֹא מִטְפַּחַת, אֶלָא בִּבְגָדֶיהָ וְכֻפָּח שֶׁעַל רֹאשָׁהּ, כְּמוֹ שֶׁהָאִשָּׁה בְּתוֹךְ בֵּיתָהּ.
6Neither her servants nor her maidservants are allowed to be there, because when she recognizes them, her spirits will be fortified.17 ווְאֵין מַנִּיחִין שָׁם לֹא עֲבָדֶיהָ וְלֹא שִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁהִיא מַכֶּרֶת אוֹתָן וְדַעְתָּהּ מִתְיַשֶּׁבֶת בָּהֶן.
7Afterwards, the priest administers an oath to her in a language that she understands.18 He tells her in her language that she is being subjected to this test because of the warning that her husband gave her, which she violated by entering into privacy with the man in question.זוְאַחַר כָּךְ מַשְׁבִּיעָהּ הַכּוֹהֵן בְּלָשׁוֹן שֶׁהִיא מַכֶּרֶת, וּמוֹדִיעָהּ בִּלְשׁוֹנָהּ שֶׁלֹּא גָרַם לָהּ אֶלָא קִנּוּי וּסְתִירָה שֶׁקִּנֵּא לָהּ בַּעְלָהּ וְנִסְתְּרָה.
He repeats for her in a language that she understands the Biblical passage, Numbers 5:19-23: “If a man has not lain with you, and you have not committed adultery, so as to be defiled to your husband, you shall be unharmed by this curse-bearing bitter water. But if you have committed adultery and you have become defiled, because a man other than your husband has lain with you... God will make you into a curse and into an oath among your people, causing your thigh to rupture and your belly to swell. This curse-bearing water will enter your body, causing your belly to swell and your thigh to rupture.” This serves as an oath. She responds: “Amen, Amen,”19 in a language she understands. וְאוֹמֵר לָהּ בְּלָשׁוֹן שֶׁהִיא מַכֶּרֶת: "אִם לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם לֹא שָׂטִית טֻמֵאָה תַּחַת אִישֵׁךְ, הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרְרִים הָאֵלֶּה, וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת, וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ... יִתֵּן ה' אוֹתְךָ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת ה' אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה, וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ" (במדבר ה, יט-כב). וְהִיא אוֹמֶרֶת "אָמֵן אָמֵן" (במדבר ה, כב) בְּלָשׁוֹן שֶׁהִיא מַכֶּרֶת.
He tells her that her belly will be affected first and afterwards, her thigh so as not to tarnish the reputation of the water.20 וּמוֹדִיעָהּ שֶׁהַבֶּטֶן תִּלְקֶה תְּחִלָּה וְהַיָּרֵךְ בַּסּוֹף, כְּדֵי שֶׁלֹּא לְהוֹצִיא לַעַז עַל הַמַּיִם.
8Afterwards, a scroll of parchment from a kosher animal, like the parchment used for a Torah scroll,21 is brought. On it is written, word for word, letter for letter,22 the entire passage that the priest administered to the woman as an oath. The passage must be written in Biblical Hebrew, with ink that does not contain kankantum,23 for the sake of the woman, as a get must be written with that intent.24חוְאַחַר כָּךְ מֵבִיא מְגִלָּה שֶׁל עוֹר טָהוֹר, כְּמוֹ סֵפֶר תּוֹרָה, וְכוֹתֵב עָלֶיהָ בִּלְשׁוֹן הַקֹדֶשׁ, בִּדְיוֹ שֶׁאֵין בּוֹ קַנְקַנְתּוֹם, לִשְׁמָהּ שֶׁל אִשָּׁה כְּמוֹ הַגֵּט. כּוֹתֵב כָּל הַדְּבָרִים שֶׁהִשְׁבִּיעַ אוֹתָהּ בָּהֶם, אוֹת בְּאוֹת וּמִלָּה בְּמִלָּה.
God’s name should be written in the proper manner.25 The words “Amen, Amen” should not be written.וְכוֹתֵב אֶת הַשֵּׁם כִּכְתָבוֹ, וְאֵינוֹ כּוֹתֵב 'אָמֵן אָמֵן'.
9Afterwards, an earthenware vessel26 that was never used for any task previously27 and that does not look aged is brought. If one takes an aged vessel and returns it to a kiln so that it looks new, it is acceptable.טוְאַחַר כָּךְ מֵבִיא כְּלִי חֶרֶס שֶׁלֹּא נַעֲשָׂה בּוֹ מְלָאכָה מֵעוֹלָם, וְלֹא יֵרָאֶה כִּכְלִי בָּלֶה מֵאֹרֶךְ הַזְּמַן. וְאִם הִחְזִירוֹ לַכִּבְשָׁן עַד שֶׁנִּתְחַדֵּשׁ, כָּשֵׁר.
A half a log28 of water from the basin from which the priests wash29 is placed in it. There was a measuring vessel of that size in the Temple. Afterwards, the water is taken into the Sanctuary.וְנוֹתֵן לְתוֹכוֹ חֲצִי לוֹג מַיִם מִן הַכִּיּוֹר, וּבַחֲצִי לוֹג שֶׁהָיָה בַּמִּקְדָּשׁ הָיָה מוֹדְדוֹ. וְנִכְנָס בּוֹ לַהֵיכָל.
10In the Sanctuary, there was a place, one cubit by one cubit, at the right as one entered, covered by a marble tile with a ring affixed to it.30 The priest would lift the tile and take “from the dust... on the earth of the TabernacleNumbers 5:17 and place it in the water, so that it could be seen floating on the water.יוּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה לִימִין הַנִּכְנָס, וּבוֹ טַבְלָה שֶׁל שַׁיִשׁ וְטַבַּעַת קְבוּעָה בָּהּ. מַגְבִּיהַּ הַטַּבְלָה, וְלוֹקֵחַ עָפָר מִקַּרְקַע הַמִּשְׁכָּן וְנוֹתְנוֹ עַל פְּנֵי הַמַּיִם, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמַּיִם.
Into this mixture is also placed a bitter substance, wormwood or the like, as implied by ibid.:18, which refers to “the bitter water.”וְנוֹתֵן לְתוֹכָן דָּבָר מַר, כְּגוֹן לַעֲנָה וְכַיּוֹצֵא בָּהּ, שֶׁנֶּאֱמַר "מֵי הַמָּרִים" (במדבר ה, יח; במדבר ה, כג; במדבר ה, כד).
He then dissolves the writing of the scroll in the water, doing this for the sake of the woman being tested. He must dissolve the writing carefully, so that no trace of it remains on the scroll.וּמוֹחֵק לְתוֹכָן הַמְּגִלָּה, לִשְׁמָהּ. וְיִמְחֹק יָפֶה יָפֶה עַד שֶׁלֹּא יִשָּׁאֵר בַּמְּגִלָּה רֹשֶׁם הַנִּכָּר.
11Afterwards,31 one of the priests serving in the Temple courtyard would approach her.32 He would take hold of her clothes from the front and rip them until he revealed her heart. Similarly, he would reveal her hair,33 undoing the plaits of her hair, to make her look unattractive.יאוְאַחַר כָּךְ כּוֹהֵן אַחֵר בָּא אֵלֶיהָ, מִכּוֹהֲנֵי הָעֲזָרָה, וְאוֹחֵז בִּבְגָדֶיהָ מִכְּנֶגֶד פָּנֶיהָ, וְקוֹרֵעַ עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ. וּמְגַלֶּה שְׂעָרָהּ, וְסוֹתֵר מַחְלְפוֹת רֹאשָׁהּ כְּדֵי לְנַוְּלָהּ.
He would then bring an Egyptian rope34 to allude to the conduct of the Egyptians35 - which she emulated - and tie it above her breasts so that her clothes would not fall, for they were torn, and she be left standing naked. If an Egyptian rope is not available, he should bring any rope.וּמֵבִיא חֶבֶל מִצְרִי, כְּדֵי לְהַזְכִּירָהּ מַעֲשֵׂה מִצְרַיִם שֶׁעָשְׂתָה, וְאִם לֹא מָצְאוּ מִצְרִי מֵבִיא חֶבֶל מִכָּל מָקוֹם. וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ, כְּדֵי שֶׁלֹּא יִפְּלוּ הַבְּגָדִים וְנִמְצֵאת עֲרֻמָּה, שֶׁהֲרֵי נִקְרְעוּ.
12Afterwards, he would bring an isaron36 of barley37 meal purchased by the husband and place it in an Egyptian basket.38 The rope and the basket should be purchased from the funds remaining in the Temple treasury.39 The basket with the meal should be placed in her hand to weary her.40 יבוְאַחַר כָּךְ מֵבִיא עִשָּׂרוֹן קֶמַח שְׂעוֹרִים מִשֶּׁל בַּעַל, וְנוֹתְנוֹ בִּכְּפִיפָה מִצְרִית, וְהַחֶבֶל וְהַכְּפִיפָה בָּאִין מִשְּׁיָרֵי הַלִּשְׁכָּה. וְנוֹתְנוֹ עַל יָדֶיהָ כְּדֵי לְיַגְּעָהּ.
13Afterwards, the meal offering is taken from the basket and placed in a sacred vessel.41 Neither oil nor frankincense should be placed upon it.42יגוְאַחַר כָּךְ לוֹקֵחַ הַמִּנְחָה מִן הַכְּפִיפָה וְנוֹתְנָהּ לִכְלִי שָׁרֵת, וְאֵינוֹ נוֹתֵן עָלֶיהָ שֶׁמֶן וְלֹא לְבוֹנָה.
If these substances are placed upon it, the priest should be lashed for placing both the oil and the frankincense individually,43 as implied by Numbers 5:15: “He shall not pour oil on it, nor place frankincense on it.”וְאִם נָתַן - לוֹקֶה עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ, שֶׁנֶּאֱמַר "לֹא יִצֹק עָלָיו שֶׁמֶן וְלֹא יִתֵּן עָלָיו לְבֹנָה" (במדבר ה, טו).
14Throughout the time the priest uncovers the woman’s hair and places the isaron of meal on her hand, the priest should hold the vessel containing the water in his hand and show it to the woman,44 as implied by Numbers 5:18: “The bitter, curse-bearing waters shall be in the hand of the priest.”ידוּבְכָל הַזְּמַן שֶׁפּוֹרֵעַ רֹאשָׁהּ וְנוֹתֵן הָעִשָּׂרוֹן עַל יָדֶיהָ - יִהְיוּ הַמַּיִם בַּכְּלִי בְּיַד הַכּוֹהֵן, וְיַרְאֶה אוֹתָהּ אֶת הַמַּיִם, שֶׁנֶּאֱמַר "וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרְרִים" (במדבר ה, יח).
15Afterwards, he gives her the water to drink.טווְאַחַר כָּךְ מַשְׁקֶה אוֹתָהּ.
After she drinks, he takes the sacred vessel containing the meal offering and places it on her hand. The priest then places his hand below her hand and waves the offering45 in the portion of the Temple courtyard to the east of the altar, as is done with all other meal offerings.46 He should bring it to each of the four compass directions and up and down.47וְאַחַר שֶׁתִּשְׁתֶּה, לוֹקֵחַ כְּלִי הַשָּׁרֵת שֶׁבּוֹ הַמִּנְחָה וְנוֹתְנוֹ עַל יָדֶיהָ, וְכוֹהֵן מַנִּיחַ יָדוֹ תַּחְתֶּיהָ, וּמְנִיפָהּ בַּמִּזְרָח - כִּשְׁאָר כָּל הַתְּנוּפוֹת, מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד.
Afterwards, he brings the meal offering to the horn at the southwestern corner of the altar, as is done with other meal offerings brought by private individuals.48 He should take a fistful of the meal and offer it on the fire. The remainder of the meal should be eaten by the priests.49 וְאַחַר שֶׁמֵּנִיף, מַגִּישׁ הַמִּנְחָה לְקֶרֶן דְּרוֹמִית מַעְרָבִית שֶׁל מִּזְבֵּחַ, כִּשְׁאָר מְנָחוֹת שֶׁל יָּחִיד. וְקוֹמֵץ, וּמַקְטִיר הַקֹּמֶץ, וְהַשְּׁאָר נֶאֱכָל לַכּוֹהֲנִים.
16If the woman is guiltless, she may depart; she is permitted to her husband.טזאִם טְהוֹרָה הִיא - יוֹצְאָה וְהוֹלֶכֶת לָהּ, וַהֲרֵי הִיא מֻתֶּרֶת לְבַעְלָהּ.
If she committed adultery, her face will immediately turn pale yellow, her eyes will bulge forth, and her veins will surface. Everyone immediately shouts, “Take her out of the Women’s Courtyard! Take her out!” so that she does not have a menstrual emission there,50 for women who are in a menstrual state make the Women’s Courtyard impure.51 They take her out of the Women’s Courtyard, where she was standing. Her belly swells first and then her thigh ruptures and she dies.וְאִם טְמֵאָה הִיא - מִיַּד פָּנֶיהָ מוֹרִיקוֹת, וְעֵינֶיהָ בּוֹלְטוֹת, וְהִיא מִתְמַלְּאָה גִּידִין גִּידִין. וְהֵן אוֹמְרִין 'הוֹצִיאוּהָ הוֹצִיאוּהָ', שֶׁלֹּא תִפְרֹס נִדָּה, וְהַנִּדּוֹת מְטַמְּאוֹת עֲזֶרֶת נָשִׁים. וְהֵן מוֹצִיאִין אוֹתָהּ מֵעֲזֶרֶת הַנָּשִׁים שֶׁהִיא עוֹמֶדֶת בָּהּ. וּבִטְנָהּ צָבָה בַּתְּחִלָּה, וְאַחַר כָּךְ תִּפֹּל יְרֵכָהּ וְתָמוּת.
17When she dies, the adulterer because of whom she was compelled to drink will also die, wherever he is located. The same phenomena, the swelling of the belly and the rupture of the thigh, will also occur to him.יזבְּאוֹתָהּ הַשָּׁעָה שֶׁתָּמוּת הִיא, יָמוּת הַנּוֹאֵף שֶׁהִשְׁקָהּ עַל יָדוֹ בְּכָל מָקוֹם שֶׁהוּא. וְיֵארַע לוֹ מְאֹרָעוֹת שֶׁאֵרְעוּ לָהּ "לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ" (במדבר ה, כב).
All the above applies provided her husband never engaged in forbidden sexual relations in his life. If, however, her husband ever engaged in forbidden relations, the bitter waters do not check the fidelity of his wife.וְכָל הַדְּבָרִים הָאֵלּוּ בְּשֶׁלֹּא חָטָא הַבַּעַל מֵעוֹלָם, אֲבָל אִם בָּעַל בְּעִילָה שֶׁל אִסּוּר - אֵין הַמַּיִם בּוֹדְקִין אֶת אִשְׁתּוֹ, כְּמוֹ שֶׁבֵּאַרְנוּ.
18If a husband transgressed and compelled his wife to drink the bitter water, although he previously entered into a forbidden relationship, he adds further transgression to his sin. For he causes God’s name which is not pronounced to be blotted out on the waters for no reason and defames the reputation of the waters used to test a sotah. For his wife will tell others that she committed adultery and that the bitter waters did not harm her, without knowing that it was her husband’s deeds that prevented the waters from checking her fidelity.יחוְאִם עָבַר וְהִשְׁקָה אֶת אִשְׁתּוֹ - הֲרֵי זֶה מוֹסִיף עַל חַטָּאתוֹ פֶּשַׁע, שֶׁגּוֹרֵם לְשֵׁם הַמְּפֹרָשׁ שֶׁיִּמָּחֶה בַּמַּיִם לְבַטָּלָה, וּמוֹצִיא לַעַז עַל מֵי סוֹטָה - שֶׁאִשְׁתּוֹ אוֹמֶרֶת לַאֲחֵרוֹת שֶׁזִּנְּתָה וְלֹא בָדְקוּ בָּהּ, וְהִיא לֹא תֵדַע שֶׁמַּעֲשֵׂי הַבַּעַל גָּרְמוּ.
19Therefore, when the number of people who openly committed adultery increased in the Second Temple era, the Sanhedrin52 nullified the use of the bitter water, relying on the verse in the prophetic tradition, Hoshea 4:14: “I will not punish your daughters when they commit harlotry.”יטלְפִיכָךְ מִשֶּׁרַבּוּ הַמְּנָאֲפִים בַּגָּלוּי בְּבַיִת שֵׁנִי, בִּטְּלוּ הַסַּנְהֶדְּרִין אֶת מֵי הַמָּרִים, וְסָמְכוּ עַל הַכָּתוּב בַּקַּבָּלָה "לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה" (הושע ד, יד).
20When a sotah has merit because of Torah study53 - although she herself is not obligated to study the Torah54 - her merit prolongs her life and she does not die immediately. Instead, she continues to be weakened,55 and suffers severe illness until she dies after a year, two years or three years, according to her merit. When she dies, she dies with a swollen belly and ruptured limbs.כסוֹטָה שֶׁהָיָה לָהּ זְכוּת תַּלְמוּד תּוֹרָה - אַף עַל פִּי שֶׁאֵינָהּ מְצֻוָּה עַל תַּלְמוּד תּוֹרָה - הֲרֵי זוֹ תּוֹלָה לָהּ, וְאֵינָהּ מֵתָה לְשְׁעָתָהּ, אֶלָא נִמֹּקֶת וְהוֹלֶכֶת, וָחֳלָאִים כְּבֵדִים בָּאִין עָלֶיהָ עַד שֶׁתָּמוּת אַחַר שָׁנָה אוֹ שְׁתַּיִם אוֹ שָׁלוֹשׁ, לְפִי זְכוּתָהּ - וְהִיא מֵתָה בִּצְבִיַּת בֶּטֶן וּבִנְפִילַת אֵבָרִין.
21When a sotah drinks the bitter water and does not die immediately, she is permitted to her husband, even if he is a priest.56 Even if illness begins to set in and her limbs become afflicted, as long as her belly does not swell or her thigh rupture, she is permitted.57 When, however, her belly begins to expand and her thigh begins to rupture, she is forbidden.58 כאסוֹטָה שֶׁשָּׁתָת מֵי הַמָּרִים וְלֹא מֵתָה מִיַּד - הֲרֵי הִיא מֻתֶּרֶת לְבַעְלָהּ, וְאַפִלּוּ הָיָה כּוֹהֵן. וְאַף עַל פִּי שֶׁהִתְחִילוּ הֶחֳלָאִים לָבוֹא עָלֶיהָ, וְחָלוּ שְׁאָר אֵבָרֶיהָ, הוֹאִיל וְלֹא צָבְתָה בִּטְנָהּ וְלֹא הִתְחִיל יְרֵכָהּ לִנְפֹּל הֲרֵי זוֹ מֻתֶּרֶת. אֲבָל מִשֶּׁהִתְחִיל בִּטְנָהּ לִצְבּוֹת וִירֵכָהּ לִנְפֹּל - הֲרֵי זוֹ אֲסוּרָה וַדָּאִית.
22When a sotah who was innocent drinks the bitter water, she becomes stronger and her face glows. If she was afflicted by sickness that prevented her from conceiving,59 it will disappear; she will conceive and give birth to a male. If she previously had difficulty giving birth, she will give birth speedily. If she would give birth to girls, she will give birth to males.כבסוֹטָה שֶׁשָּׁתָת וְהָיְתָה טְהוֹרָה - הֲרֵי זוֹ מִתְחַזֶּקֶת, וּפָנֶיהָ מַזְהִירוֹת. וְאִם הָיָה בָּהּ חֹלִי, יָסוּר. וְתִתְעַבֵּר, וְתֵלֵד זָכָר. וְאִם הָיָה דַּרְכָּהּ לֵילַד בְּקֹשִׁי, תֵּלֵד בִּמְהֵרָה; הָיָה דַּרְכָּהּ לֵילֵד נְקֵבוֹת, תֵּלֵד זְכָרִים.
23If witnesses who say that she committed adultery come after she drinks the bitter water, she should be divorced without receiving the money due her by virtue of her ketubah, and she is forbidden to her husband. This applies even when none of the negative consequences mentioned above occur to her. For the bitter waters will check only the fidelity of a woman concerning whom there are no witnesses who will testify to her sexual misconduct.60 Moreover, it is possible that her husband is not guiltless, and it is because of him that the waters did not check his wife.61 If, however, one witness comes and testifies that a woman committed adultery, she is not forbidden to her husband and can remain married to him. For she drank the bitter water.62 כגבָּאוּ עֵדֵי טֻמֵאָה אַחַר שֶׁשָּׁתָת - הֲרֵי זוֹ תֵּצֵא בְּלֹא כְּתֻבָּה, וַאֲסוּרָה לְבַעְלָהּ, וְאַפִלּוּ לֹא אֵרַע לָהּ דָּבָר מִדְּבָרִים הָאֵלּוּ; מִפְּנֵי שֶׁאֵין הַמַּיִם בּוֹדְקִין אֶלָא מִי שֶׁאֵין לָהּ עֵדִים שֶׁמּוֹדִיעִין זְנוּתָהּ. וְעוֹד, שֶׁמָּא בַּעְלָהּ אֵינוֹ מְנֻקֶּה מֵעָווֹן וּלְפִיכָךְ לֹא בָדְקוּ הַמַּיִם אֶת אִשְׁתּוֹ. אֲבָל אִם בָּא עֵד אֶחָד וְהֵעִיד שֶׁהִיא טְמֵאָה - הֲרֵי זוֹ תֵּשֵׁב תַּחַת בַּעְלָהּ, שֶׁהֲרֵי שָׁתְתָה.
24When a woman was compelled to engage in adulterous relationships or did so unintentionally,63 or lay naked in the embrace of the man regarding whom she was warned, but did not engage in vaginal relations,64 her fidelity will not be checked by the bitter waters, as implied by the following verses. Numbers 5:13 states: “And she was not taken against her will,” thus excluding a woman who was raped. Ibid.:27 states: “And she was unfaithful to her husband,” excluding a woman who acted unintentionally.” And ibid.:13 states: “And a man laid with her, imparting his seed,” excluding an embrace without intercourse.כדאִשָּׁה שֶׁזִּנְּתָה בְּאֹנֶס, אוֹ בִּשְׁגָגָה, אוֹ שֶׁבָּא עָלֶיהָ זֶה שֶׁקִּנֵּא לָהּ עִמּוֹ דֶּרֶךְ אֵבָרִין - אֵין הַמַּיִם בּוֹדְקִין אוֹתָהּ, שֶׁנֶּאֱמַר "וְהִיא לֹא נִתְפָּשָׂה" (במדבר ה, יג) - פְּרָט לָאֲנוּסָה, שֶׁהֲרֵי נִתְפְּסָה בְּחָזְקָה. "וַתִּמְעֹל מַעַל בְּאִישָׁהּ" (במדבר ה, כז) - פְּרָט לְשׁוֹגֶגֶת. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת זֶרַע" (במדבר ה, יג) - פְּרָט לַבָּא עָלֶיהָ דֶּרֶךְ אֵבָרִין.