Jerusalem Talmud Sotah 1:6

משנה: הָֽיְתָה מְכוּסָּה בִלְבָנִים מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטֶלָּיוֹת נְזָמִים וְטַבָּעוֹת מַעֲבִירָם מִמֶּנָּהּ כְּדֵי לְנַװְלָהּ וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוּ מִמַּעֲלָה מִדַּדֶּיהָ וְכָל־הָרוֹצֶה לִרְאוֹת בָּא וְרוֹאֶה חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ מִפְּנֵי שֶׁלִּיבָּהּ גַּס בָּהֶן. וְכָל־הַנָּשִׁים מוּתָּרוֹת לִרְאוֹתָהּ שֶׁנֶּאֱמַר וְנִוַּסְּרוּ כָּל־הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶינָה. MISHNAH: If she was clothed in white, he²²³Numbers.5.18">Num. 5:18,Numbers.5.16">16. covers her in black. If she wore gold jewelry, chains²³⁴Semitic plural of Latin catella., nose rings and finger rings, he removes them from her in order to make her ugly. After that²³⁵Obviously not after he removed her rings but immediately after he tore her garment (Sotah 1:5:1" href="/Jerusalem_Talmud_Sotah.1.5.1">Mishnah 5). he brings an Egyption rope and binds it higher than her breasts. Anyone who wants to look may come and see, except for her male and female slaves because she feels superior to them. All women are permitted to see her²³⁶The Sotah.8b">Babli, 8b, changes that into an obligation of all women present in the Temple area to come and see. This is unknown to the Yerushalmi., as it was said: “²³²Ezekiel.23.48">Ez. 23:48.”all women should be taught and not do as your whoring.”

הלכה: הָֽיְתָה מְכוּסָּה בִלְבָנִים וכו׳. מַתְנִיתִין בְּשֶׁאֵינָן נָאִין לָהּ. אֲבָל אִם הָיוּ נָאִין לָהּ לא בְדָא. HALAKHAH: “If she was clothed in white,” etc. Our Mishnah [assumes that] they are not fitting her. But if they are fitting her, it does not apply²³⁷If the woman looks better in black than in white clothes, one leaves her in her white ones. The Sotah.8b">Babli, 8b, in this case requires that she be given a bad looking garment..

מֵבִיא חֶבֶל מִצְרִי. וְלָמָּה חֶבֶל מִצְרִי. אָמַר רִבִּי יִצְחָק. לְפִי שֶׁעָשָׂת כְּמַעֲשֶׂה מִצְרַיִם. רִבִּי יִרְמְיָה בָּעֵי. חֶבֶל הַמִּצְרִי מְעַכֵּב. כְּפִיפָה מִצְרִית מְעַכֶּבֶת. מִשֶּׁל מִי הֵן בָּאִין. ייָבֹא כַּיי דְּאָמַר רִבִּי. דְּרִבִּי אָמַר. אֲמַת הַמַּיִם וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ וְכָל־צוֹרְכֵי הָעִיר בָּאִין מִשְּׁיֵרֵי הַלִּישְׁכָּה. וְהָכָא כֵן. “He brings an Egyptian rope.” And why an Egyptian rope? Rebbi Isaac said, because she behaved in an Egyptian way²³⁸The chapter on the incest prohibitions, Leviticus.18">Lev. 18, starts out: “You should not act in the way of the Land of Egypt”. Therefore, all infractions of the rules of sexual purity are called “Egyptian ways” even though the prohibition of adultery belongs to the “natural law” obligatory for all of mankind, even though the latter is formulated as a positive commandment (Genesis.2.24">Gen. 2:24): “Therefore, a man has to abandon his father and his mother (prohibition of incest in direct line) and cling to his wife (but not to another man’s wife nor to a male).”. Rebbi Jeremiah asked: Does the Egyptian rope prevent, does the Egyptian basket prevent²³⁹If her garment was not fastened by a rope or if her flour-offering was not presented in a basket woven from palm leaves, is the ceremony invalid? Since neither of these details is mentioned in the verse, it should be obvious that the answer is no. In the Sotah.8b">Babli, 8b, this is the explicit deduction, based on the Mishnah, ascribed to Rav Huna, two generations before R. Jeremiah.? Who pays for them? That one follows what Rebbi said, for Rebbi said²⁴⁰Mishnah Šeqalim 4:2. that the water supply²⁴¹The open water canal which crosses the Temple yard from North to South., the city wall and its towers²⁴²The part bordering on the Temple Mount., and all public works in the city²⁴³On the Temple Mount and its surroundings; e. g., the public miqwaot. are paid with the excess of the Temple treasury²⁴⁴Any money left on the first of Nisan from the Temple Tax (half a sheqel) of the previous year could no longer be used for the service of the next year. Since it was sanctified public money, it could only be used for the needs of the Temple district other than sacrifices.. The same holds here.