Sotah - Daf 7
- Machlokes if the husband can be trusted to escort the sotah to Yerushalayim
The next Mishnah teaches that after the sotah’s husband takes her to a local Beis Din, ומוסרין לו שני תלמידי חכמים – they provide him with two Torah scholars to escort them, שמא יבא עליה בדרך – for perhaps he will have relations with her on the way, which is forbidden, and additionally renders the waters ineffective. Rebbe Yehudah says: בעלה נאמן עליה – her husband is trusted regarding her, and an escort is unnecessary. In a Baraisa, Rebbe Yehudah supports his position with a kal vachomer: ומה נדה שהיא בכרת – If a niddah, with whom relations are punishable with kares, בעלה נאמן עליה – yet her husband is trusted regarding her and their seclusion is permitted, סוטה שהיא בלאו לא כל שכן – then a sotah, who is prohibited to her husband with a mere negative commandment, all the more so he should be trusted. The Chachomim respond that, on the contrary, the husband can more easily be trusted with a niddah, whose severity deters him from sinning. In another Baraisa, they argued that a husband can be trusted regarding a niddah, who will become permitted again, as opposed to a sotah who may not. Later, Rebbe Yehudah offered a Scriptural source for his position.
- Beis Din’s attempt to persuade her to confess
The next Mishnah describes the beginning of the sotah procedure. The Sanhedrin endeavors to frighten her to admit her guilt. ואומר לה – And they say to her, בתי, הרבה יין עושה, הרבה שחוק עושה – “My daughter, wine causes much wrongdoing, frivolity causes much wrongdoing, הרבה ילדות עושה, הרבה שכנים הרעים עושין – immaturity causes much wrongdoing, and bad neighbors cause much wrongdoing (through their regular access to her). עשי לשמו הגדול שנכתב בקדושה שלא ימחה על המים – Act for His great Name which was written in holiness by admitting your guilt so that It should not be erased on the waters!” They then tell her of righteous people in the Torah who confessed to misdeeds. If she confesses, she forfeits her kesubah and is divorced. If she insists on her innocence, she is brought to the Eastern Gate where the sotah waters are administered. The Mishnah then describes the degradation to which she was subjected, including her clothing being grabbed and possibly torn, her hair being uncovered and unbraided, and what she cannot wear. It then details who may watch the proceedings.
- The confessions and rewards of Reuven and Yehudah
A Baraisa describes the confessions of righteous people about whom the sotah is told. יהודה הודה ולא בוש – Yehudah confessed to his deed with Tamar and was not ashamed, מה היה סופו – what was his end? נחל חיי העולם הבא – He inherited life in the World to Come. The same is said of Reuven’s confession of his deed concerning Bilhah. The Baraisa also describes their reward in this world. The Torah describes Yehudah’s confession: ויכר יהודה ויאמר צדקה ממני – “And Yehudah recognized his items and said, “She is right, [the child] is from me.” Reuven’s confession is hinted in Moshe’s berachah: יחי ראובן ואל ימות...וזאת ליהודה – “Reuven should live and not die…and this to Yehudah,” which implies a connection between the two. The Gemara tells that while the Jewish nation traveled through the Desert, Yehudah’s bones were rolling in his coffin (because of the cheirem he accepted, although it was conditional), until Moshe pleaded for him: רבונו של עולם, מי גרם לראובן שהודה – “Master of the world, who caused Reuven to confess?” יהודה "וזאת ליהודה" – ”Yehudah! Yet Reuven’s bones are intact ("יחי ראובן"), and this is to Yehudah?” The Gemara details the continuation of Moshe’s prayer, and Yehudah’s steady ascendancy in the מתיבתא דרקיעא – the Heavenly Academy.
