Jerusalem Talmud Sotah 3:2

משנה: הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רִבִּי שִׁמְעוֹן אוֹמֵר מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ מַשְׁקָהּ שֶׁנֶּאֱמַר וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמַּיִם. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ כְּשֵׁירָה. MISHNAH: He¹The officiating priest. gives her to drink and after that he presents her offering⁴⁴As the Sotah.19b">Babli (19b) points out, Sotah 3:1:1" href="/Jerusalem_Talmud_Sotah.3.1.1">Mishnah 1 only described all the ritual acts to be performed for the flour offering but did not determine the time sequence.. Rebbi Simeon says, he sacrifices her offering and afterwards gives her to drink as it is said⁴⁵Numbers.5.27">Num. 5:27.: “After that he shall give the water to the woman to drink.” If he gave her to drink and after that sacrificed her offering, it is valid⁴⁶Even for R. Simeon..

הלכה: הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ כול׳. מַה טַעֲמוֹן דְּרַבָּנִין. וּבָאוּ בָהּ. מַה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה. מַה מְקַייֵם רִבִּי שִׁמְעוֹן טַעֲמוֹן דְּרַבָּנִין. וּבָאוּ בָהּ. כּוּלְּהֹן וְלֹא מִקְצָתָן. מַה מְקַייְמִין רַבָּנִן טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם. עַל כּוֹרְחָהּ שֶׁלֹּא בְטוֹבָתָהּ. מוֹדֶה רִבִּי שִׁמְעוֹן לַחֲכָמִים שֶׁאִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב מִנְחָתָהּ. שֶׁהִיא כְשֵׁירָה. וּמוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן שֶׁאִם הִקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הִשְׁקָהּ. שֶׁהִיא כְשֵׁירָה. מַה בֵּינֵיהוֹן. מִצְוָה. רַבָּנִן אָֽמְרִין. מִנְחָה הִיא שֶׁהִיא בוֹדְקָתָהּ. וְרִבִּי שִׁמְעוֹן אוֹמֵר. הַמַּיִם אִין בּוֹדְקִין אוֹתָהּ. מַה טַעֲמוֹן דְּרַבָּנִן. מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֹן. מַה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. וּבָאוּ בָהּ. מַה מְקַייְמִין רַבָּנִן טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. וּבָאוּ בָהּ. מֲלַמֵּד שֶׁהֵן מִתְחַלְחְלִין בְּכָל־אֵיבָרֶיהָ. מַה מְקַייֵם רִבִּי שִׁמְעוֹן טַעֲמוֹן דְּרַבָּנִן. מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֹן. מְלַמֵּד שֶׁכָּל־עֲוֹנוֹת שֶׁיֵּשׁ לָהּ נִזְכָּרִין לָהּ בְּאוֹתָהּ שָׁעָה. HALAKHAH: “He gives her to drink and after that he sacrifices her offering,” etc. What is the reason of the rabbis? “They shall come into her⁴⁷Numbers.5.24">Num. 5:24: “The curse-water shall come into her as a bitter one.” This is written before the description of the presentation of the flour offering in Numbers.5.25">v. 25..” What is the reason of Rebbi Simeon? “After that he shall give to the woman to drink⁴⁵Numbers.5.27">Num. 5:27..” How does Rebbi Simeon explain the rabbis’ reason, “they shall come into her”? All of them, not part only⁴⁸She has to drink the rather small amount of water completely. How do the rabbis explain Rebbi Simeon’s reason, “after that he shall give the water to the woman to drink”? Against her will, without her agreement⁴⁹Cf. Sotah 3:3:1" href="/Jerusalem_Talmud_Sotah.3.3.1">Mishnah 3. In the Sotah.19b">Babli, 19b, this is the position of the rabbis.. Rebbi Simeon agrees with the rabbis that if he gave her to drink and after that presented her offering, it is valid. The rabbis agree with Rebbi Simeon that if he presented her offering and after that gave her to drink, it is valid⁵⁰This statement is not in the Babli. As Tosaphot (19a, s. v. ואחר) points out, the Babli does not object.. What is the difference between them? The commandment. The rabbis say that the flour offering checks her out⁵¹In the Sotah.20b">Babli, 20b, this is given as R. Simeon’s reason to require sacrificing the offering before the drink. but Rebbi Simeon says, the water is⁵²Reading אִין as הֵן, equivalent of Babylonian אִינּוּן “they are”. Instead of אין, the Rome ms. has היו. The past tense does not agree with the rest of the text; it should be rejected. Note that there also exists a Babylonian אִין, equal to הֵן “yes”. what checks her out. What is the reason of the Sages? “A flour offering of remembrance remembering iniquity⁵³Numbers.5.15">Num. 5:15..” What is the reason of Rebbi Simeon? “They shall come into her^47,Numbers.5.24">Num. 5:24: “The curse-water shall come into her as a bitter one.” This is written before the description of the presentation of the flour offering in Numbers.5.25">v. 25.⁵⁴The same explanationas anonymous text in Sifry Num. 18; copied in Num. rabba 9(18)..” How do the rabbis explain Rebbi Simeon’s reason, “they shall come into her”? This teaches that it shakes all her limbs⁵⁵Cf. Sotah 3:4:1-13" href="/Jerusalem_Talmud_Sotah.3.4.1-13">Mishnah 4.. How does Rebbi Simeon explain the rabbis’ reason, “a flour offering of remembrance remembering iniquity”? This teaches that all iniquities she has committed are remembered at that time⁵⁶Before the Heavenly Court which decides about the water’s action..

רַבָּנִן אָֽמְרֵי. כּוֹתֵב וּמוֹחֵק וּמַשְׁקֶה וּמַקְרִיב. רִבִּי שִׁמְעוֹן אוֹמֵר. כּוֹתֵב וּמַקְרִיב וּמוֹחֵק וּמַשְׁקֶה. כָּל־עַמָּא מוֹדֵיי שֶׁמְּחִיקָה סְמוּכָה לְהַשְׁקָיָה. אֶלָּא דְּרַבָּנִן אָֽמְרֵי. כּוֹתֵב וּמוֹחֵק וּמַשְׁקֶה וּמַקְרִיב. וְרִבִּי שִׁמְעוֹן אוֹמֵר. כּוֹתֵב וּמַקְרִיב וּמוֹחֵק וּמַשְׁקֶה. תַּנֵּי. לְעוֹלָם הִיא יְכוֹלָה לַחֲזוֹר בָּהּ עַד שֶלֹּא תִקָּרֵב מִנְחָתָהּ. קָֽרְבָה מִנְחָתָהּ וְאָֽמְרָה. אֵינִי שׁוֹתָהּ. מְעַרְעֲרִין אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כּוֹרְחָהּ. כְּרִבִּי שִׁמְעוֹן. בְּרַם כְּרַבָּנִן כְּבָר שָׁתָת. אֲנָן תַּנִּינָן. אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת. אִית תַּנָּיֵי תַנֵּי. לֹא הָֽיְתָה זָזָה מִשָּׁם. מָאן דְּאָמַר. אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת. רִבִּי שִׁמְעוֹן. מָאן דָּמַר. לֹא הָֽיְתָה זָזָה מִשָּׁם. רַבָּנִן. The rabbis say, he writes, erases, gives to drink, and sacrifices [the flour offering]. Rebbi Simeon says, he writes, sacrifices, erases, and gives to drink. Everybody agrees that erasing immediately precedes drinking; only that the rabbis say, he writes, erases, gives to drink, and sacrifices, while Rebbi Simeon says, he writes, sacrifices, erases, and gives to drink. It was stated: “She may always change her mind as long as her offering was not sacrificed. If her offering was sacrificed and she said I do not want to drink’ one makes her gargle⁵⁶Before the Heavenly Court which decides about the water’s action. and forces her to drink”. Following Rebbi Simeon. But following the rabbis she already drank⁵⁷The baraita can only be from the school of R. Simeon since for the rabbis the offering is sacrificed only after she drank.. We have stated: “She did not finish drinking⁵⁸Sotah 3:4:1-13" href="/Jerusalem_Talmud_Sotah.3.4.1-13">Mishnah 3:4: The water acted as poison when she was still standing in the courtyard of the Temple.”. Some Tannaïm state: She did not move from there⁵⁹After drinking the water, she had to remain in the courtyard until the fistful of her offering was burned on the altar.. He who says, she did not finish drinking, Rebbi Simeon⁶⁰Since he was reported to hold that the water is checking her out. In this interpretation, the report in the Mishnah of a disagreement between the rabbis and R. Simeon is followed by an anonymous Mishnah following R. Simeon. This implies (cf. Yevamot 4:11:7" href="/Jerusalem_Talmud_Yevamot.4.11.7">Yebamot 4, Note 175, ‘Orlah 2, Note 30) that the Yerushalmi decides that practice follows R. Simeon.. He who says, she did not move from there, the rabbis⁶¹Since it was stated in the preceding paragraph that the water is only activated by the burning of the offering on the altar. This reason is given in the Babli for R. Simeon to require the early sacrificing of her offering, cf. Sotah 3:2:2" href="/Jerusalem_Talmud_Sotah.3.2.2">Note 51. It shows that the Babli decides that practice does not follow R. Simeon..