The Torah Text
(יא) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתּ֔וֹ וּמָעֲלָ֥ה ב֖וֹ מָֽעַל׃ (יג) וְשָׁכַ֨ב אִ֣ישׁ אֹתָהּ֮ שִׁכְבַת־זֶרַע֒ וְנֶעְלַם֙ מֵעֵינֵ֣י אִישָׁ֔הּ וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה וְעֵד֙ אֵ֣ין בָּ֔הּ וְהִ֖וא לֹ֥א נִתְפָּֽשָׂה׃ (יד) וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה׃ (טו) וְהֵבִ֨יא הָאִ֣ישׁ אֶת־אִשְׁתּוֹ֮ אֶל־הַכֹּהֵן֒ וְהֵבִ֤יא אֶת־קָרְבָּנָהּ֙ עָלֶ֔יהָ עֲשִׂירִ֥ת הָאֵיפָ֖ה קֶ֣מַח שְׂעֹרִ֑ים לֹֽא־יִצֹ֨ק עָלָ֜יו שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלָיו֙ לְבֹנָ֔ה כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא מִנְחַ֥ת זִכָּר֖וֹן מַזְכֶּ֥רֶת עָוֺֽן׃ (טז) וְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֽה׃ (יז) וְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדֹשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם׃ (יח) וְהֶעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָאִשָּׁה֮ לִפְנֵ֣י יְהוָה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִהְי֔וּ מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִֽים׃ (יט) וְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָרֲרִ֖ים הָאֵֽלֶּה׃ (כ) וְאַ֗תְּ כִּ֥י שָׂטִ֛ית תַּ֥חַת אִישֵׁ֖ךְ וְכִ֣י נִטְמֵ֑את וַיִּתֵּ֨ן אִ֥ישׁ בָּךְ֙ אֶת־שְׁכָבְתּ֔וֹ מִֽבַּלְעֲדֵ֖י אִישֵֽׁךְ׃ (כא) וְהִשְׁבִּ֨יעַ הַכֹּהֵ֥ן אֶֽת־הָֽאִשָּׁה֮ בִּשְׁבֻעַ֣ת הָאָלָה֒ וְאָמַ֤ר הַכֹּהֵן֙ לָֽאִשָּׁ֔ה יִתֵּ֨ן יְהוָ֥ה אוֹתָ֛ךְ לְאָלָ֥ה וְלִשְׁבֻעָ֖ה בְּת֣וֹךְ עַמֵּ֑ךְ בְּתֵ֨ת יְהוָ֤ה אֶת־יְרֵכֵךְ֙ נֹפֶ֔לֶת וְאֶת־בִּטְנֵ֖ךְ צָבָֽה׃ (כב) וּ֠בָאוּ הַמַּ֨יִם הַמְאָרְרִ֤ים הָאֵ֙לֶּה֙ בְּֽמֵעַ֔יִךְ לַצְבּ֥וֹת בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָמְרָ֥ה הָאִשָּׁ֖ה אָמֵ֥ן ׀ אָמֵֽן׃ (כג) וְ֠כָתַב אֶת־הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים׃ (כד) וְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָרֲרִ֖ים לְמָרִֽים׃ (כה) וְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ׃ (כו) וְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָאִשָּׁ֖ה אֶת־הַמָּֽיִם׃ (כז) וְהִשְׁקָ֣הּ אֶת־הַמַּ֗יִם וְהָיְתָ֣ה אִֽם־נִטְמְאָה֮ וַתִּמְעֹ֣ל מַ֣עַל בְּאִישָׁהּ֒ וּבָ֨אוּ בָ֜הּ הַמַּ֤יִם הַמְאָֽרֲרִים֙ לְמָרִ֔ים וְצָבְתָ֣ה בִטְנָ֔הּ וְנָפְלָ֖ה יְרֵכָ֑הּ וְהָיְתָ֧ה הָאִשָּׁ֛ה לְאָלָ֖ה בְּקֶ֥רֶב עַמָּֽהּ׃ (כח) וְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרְעָ֥ה זָֽרַע׃ (כט) זֹ֥את תּוֹרַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה׃ (ל) א֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת׃ (לא) וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֺ֑ן וְהָאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲוֺנָֽהּ׃ (פ)
(11) The LORD spoke to Moses, saying: (12) Speak to the Israelite people and say to them: If any man’s wife has gone astray and broken faith with him (13) in that a man has had carnal relations with her unbeknown to her husband, and she keeps secret the fact that she has defiled herself without being forced, and there is no witness against her— (14) but a fit of jealousy comes over him and he is wrought up about the wife who has defiled herself; or if a fit of jealousy comes over one and he is wrought up about his wife although she has not defiled herself— (15) the man shall bring his wife to the priest. And he shall bring as an offering for her one-tenth of an ephah of barley flour. No oil shall be poured upon it and no frankincense shall be laid on it, for it is a meal offering of jealousy, a meal offering of remembrance which recalls wrongdoing. (16) The priest shall bring her forward and have her stand before the LORD. (17) The priest shall take sacral water in an earthen vessel and, taking some of the earth that is on the floor of the Tabernacle, the priest shall put it into the water. (18) After he has made the woman stand before the LORD, the priest shall bare the woman’s head and place upon her hands the meal offering of remembrance, which is a meal offering of jealousy. And in the priest’s hands shall be the water of bitterness that induces the spell. (19) The priest shall adjure the woman, saying to her, “If no man has lain with you, if you have not gone astray in defilement while married to your husband, be immune to harm from this water of bitterness that induces the spell. (20) But if you have gone astray while married to your husband and have defiled yourself, if a man other than your husband has had carnal relations with you”— (21) here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to the woman—“may the LORD make you a curse and an imprecation among your people, as the LORD causes your thigh to sag and your belly to distend; (22) may this water that induces the spell enter your body, causing the belly to distend and the thigh to sag.” And the woman shall say, “Amen, amen!” (23) The priest shall put these curses down in writing and rub it off into the water of bitterness. (24) He is to make the woman drink the water of bitterness that induces the spell, so that the spell-inducing water may enter into her to bring on bitterness. (25) Then the priest shall take from the woman’s hand the meal offering of jealousy, elevate the meal offering before the LORD, and present it on the altar. (26) The priest shall scoop out of the meal offering a token part of it and turn it into smoke on the altar. Last, he shall make the woman drink the water. (27) Once he has made her drink the water—if she has defiled herself by breaking faith with her husband, the spell-inducing water shall enter into her to bring on bitterness, so that her belly shall distend and her thigh shall sag; and the woman shall become a curse among her people. (28) But if the woman has not defiled herself and is pure, she shall be unharmed and able to retain seed. (29) This is the ritual in cases of jealousy, when a woman goes astray while married to her husband and defiles herself, (30) or when a fit of jealousy comes over a man and he is wrought up over his wife: the woman shall be made to stand before the LORD and the priest shall carry out all this ritual with her. (31) The man shall be clear of guilt; but that woman shall suffer for her guilt.
The Old Double Standard
א"ר חסדא זנותא בביתא כי קריא לשומשמא וא"ר חסדא תוקפא בביתא כי קריא לשומשמא אידי ואידי באיתתא אבל בגברא לית לן בה
§ The Gemara discusses matters related to sin and sexual impropriety. Rav Ḥisda says: Licentious behavior in a home causes damage like a worm [karya] causes damage to sesame [shumeshema]. And Rav Ḥisda says: Anger in a home causes damage like a worm causes damage to sesame. The Gemara comments: Both this and that, i.e., that licentious behavior and anger destroy a home, were said with regard to the woman of the house, but with regard to the man, although these behaviors are improper, we do not have the same extreme consequences with regard to it, as the woman’s role in the home is more significant, resulting in a more detrimental result if she acts improperly.
What Does Drinking the Bitter Water Actually Accomplish?
אמר ליה רב יוסף לעולם אימא לך מים בודקין אותה והא אימור זכות תולה לה במאי קמיפלגי במתנוונה דרבי דתנן רבי אומר זכות תולה במים המרים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף שהיא מתה באותה מיתה רב ששת סבר בין לרבי ובין לרבנן הויא מתנוונה ורב יוסף סבר לרבי הויא מתנוונה לרבנן לא הויא מתנוונה מתיב רב שימי בר אשי ר' שמעון אומר אין זכות תולה במים המרים ואם אתה אומר זכות תולה במים המרים מדחה אתה את המים בפני כל הנשים השותות ואתה מוציא שם רע על הטהורות ששתו והן אומרים טמאות היו אלא שתלה להן זכות ואם איתא יש לה עדים במדינת הים נמי אתה מוציא שם רע על הטהורות ששתו והן אומרים טמאות היו אלא שיש להן עדים במדינת הים
Rav Yosef said to Rav Sheshet: Actually, I will say to you that the bitter water evaluates her in a case where there are witnesses elsewhere who can testify with regard to her infidelity. Nevertheless, the fact that the woman survived the drinking of the water does not prove her innocence, and one can say that this woman who already drank had merit that delayed the punishment for her. According to some opinions, if an unfaithful woman has certain merits, she will not die immediately upon drinking the water. Therefore, if witnesses were to testify to her infidelity after she drank the water without dying, it is not clear that their testimony is false. The Gemara explains: With regard to what principle do Rav Sheshet and Rav Yosef disagree? With regard to whether she deteriorates [mitnavvena], as explained by Rabbi Yehuda HaNasi, as we learned in a mishna (22a): Rabbi Yehuda HaNasi says: Merit delays punishment with regard to the bitter water of a sota. Even if a woman actually committed adultery, she will not die immediately due to the merit that she has. But she will not give birth, and she will not improve in terms of her physical condition after having drunk the bitter water. Rather, she will progressively deteriorate until she ultimately dies in the same manner of death as suffered by a sota who drank the bitter water without having merit. Rav Sheshet holds: Both according to the opinion of Rabbi Yehuda HaNasi and according to the opinion of the Rabbis, who disagree with him, she begins to deteriorate despite her merit. Therefore, if she doesn’t begin to deteriorate immediately, the witnesses who testified subsequent to her drinking must be false witnesses. And Rav Yosef holds: Only according to the opinion of Rabbi Yehuda HaNasi is it so that she begins to deteriorate when she has merit. According to the opinion of the Rabbis, she does not begins to deteriorate. Therefore, Rav Yosef explains that the mere fact that she survived the drinking of the bitter water and didn’t begin deteriorating does not prove that the testimony was false. Rav Shimi bar Ashi raises an objection from the aforementioned mishna (22a), which also teaches that Rabbi Shimon says: Merit does not delay punishment with regard to the bitter water of a sota, and if you say that merit delays punishment with regard to the bitter water, then you push aside the deterrent force of the bitter water before all the women who must drink it, as guilty women will rely on their merit to protect them from the immediate consequences. And furthermore, you defame the untainted women who drank and survived. People will not view this as proof of their innocence, and they will say: They are defiled, but their merit delayed the punishment for them. After quoting the statement of Rabbi Shimon, Rav Shimi bar Ashi now explains his objection: And if it is so that the bitter water of a sota does not evaluate the faithfulness of a women about whom there are witnesses in a country overseas, then the same claim can be made as well: You defame the untainted women who drank and survived. People will not view this as proof of their innocence, and they will say: They are defiled, but there are witnesses about them in a country overseas.
I See You! What Witnesses Bring to the Ritual
רבי יהושע אומר מקנא לה על פי שנים וכו' מ"ט דרבי יהושע אמר קרא (במדבר ה, יג) בה בה ולא בקינוי בה ולא בסתירה ורבי אליעזר אומר בה ולא בקינוי ואימא בה ולא בסתירה סתירה איתקש לטומאה דכתיב (במדבר ה, יג) ונסתרה והיא נטמאה קינוי נמי איתקש לטומאה דכתיב (במדבר ה, יד) וקנא את אשתו והיא נטמאה הא מיעט רחמנא בה
The mishna teaches that Rabbi Yehoshua says: He both issues a warning to her based on two witnesses, and he gives the bitter water to her to drink based on the testimony of two witnesses who saw her secluded. The Gemara asks: What is the reasoning of Rabbi Yehoshua? The Gemara answers: The verse states: “And there is no witness [ed] against her [bah]” (Numbers 5:13), which was explained to mean there were not two witnesses, but only one, who testified concerning her defilement. Rabbi Yehoshua derives from the term bah, which could also be understood as: With regard to it, that in this matter of defilement one witness suffices, but not with regard to the warning. Additionally, he derives: With regard to it, but not with regard to the seclusion. Therefore, there must be two witnesses to testify about both the warning and the seclusion. The Gemara now explains Rabbi Eliezer’s opinion. And Rabbi Eliezer says that the only derivation to be learned is: With regard to it, but not with regard to the warning. Therefore, the warning, unlike the defilement, requires two witnesses. The seclusion is not contrasted with the defilement, and, like the defilement, requires only one. The Gemara questions Rabbi Eliezer’s opinion: But why not say that one should also derive: With regard to it, but not with regard to the seclusion, as does Rabbi Yehoshua? The Gemara answers: Rabbi Eliezer does not accept that derivation, as seclusion is juxtaposed to defilement by the verse, as it is written: “And she was defiled secretly” (Numbers 5:13), and the term “secretly” is referring to seclusion. Therefore, the same halakha should apply to both. The Gemara asks: But the warning is also juxtaposed to defilement, as it is written: “And he warned his wife, and she had become defiled” (Numbers 5:14) and the same halakha should apply to both. The Gemara answers: The Merciful One excluded at least one of the two by use of the expression bah, which teaches that in one matter other than defilement, two witnesses are required.
וטומאה בעלמא בלא קינוי ובלא סתירה דלא מהימן עד אחד מנלן נאמר כאן כי מצא בה ערות דבר ונאמר להלן על פי שני עדים או על פי שלשה עדים יקום דבר מה דבר האמור להלן עדים שנים אף כאן עדים שנים
The Gemara comments: And with regard to defilement in general, without a prior warning and without witnesses to seclusion, from where do we derive that one witness is not deemed credible? Here it is stated: “Because he has found some unseemly matter about her” (Deuteronomy 24:1), and there it is stated: “By the mouth of two witnesses or by the mouth of three witnesses shall a matter be established” (Deuteronomy 19:15), teaching that just as the “matter” stated there is established by two witnesses, so too here, with regard to defilement it is established by two witnesses.
Ritual as Deterrence or Sexual Exploitation?
מתני׳ היו מעלין אותה לבית דין הגדול שבירושלים ומאיימין עליה כדרך שמאיימין על עדי נפשות ואומר לה בתי הרבה יין עושה הרבה שחוק עושה הרבה ילדות עושה הרבה שכנים הרעים עושין עשי לשמו הגדול שנכתב בקדושה שלא ימחה על המים ואומר לפניה דברים שאינם כדי לשומען היא וכל משפחת בית אביה אם אמרה טמאה אני שוברת כתובתה ויוצאת ואם אמרה טהורה אני מעלין אותה לשער המזרח שעל פתח שער נקנור ששם משקין את הסוטות ומטהרין את היולדות ומטהרין את המצורעין וכהן אוחז בבגדיה אם נקרעו נקרעו ואם נפרמו נפרמו עד שהוא מגלה את לבה וסותר את שערה רבי יהודה אומר אם היה לבה נאה לא היה מגלהו ואם היה שערה נאה לא היה סותר היתה מתכסה בלבנים מכסה בשחורים היה עליה כלי זהב
MISHNA: The mishna details the next stage of the process. They would bring her up to the Sanhedrin that was in Jerusalem, and the judges would threaten her in order that she admit her sin. And this was done in the manner that they would threaten witnesses testifying in cases of capital law. In those cases, the judges would explain to the witnesses the gravity of their testimony by stressing the value of human life. Here too, the judges would attempt to convince the woman to admit her sin, to avoid the loss of her life. And additionally, the judge would say to her: My daughter, wine causes a great deal of immoral behavior, levity causes a great deal of immoral behavior, immaturity causes a great deal of immoral behavior, and bad neighbors cause a great deal of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors. The judge then continues: Act for the sake of His great name, so that God’s name, which is written in sanctity, shall not be erased on the water. If the woman admits to having committed adultery, the scroll upon which the name of God is written will not be erased. And additionally, the judge says in her presence matters that are not worthy of being heard by her and all her father’s family, in order to encourage her to admit her sin, as the Gemara will explain. If after the judge’s warning she says: I am defiled, she writes a receipt for her marriage contract. That is, she writes a receipt indicating that she has no claims on her husband with regard to the sum written in her marriage contract, as a woman who admits to adultery forfeits her right to this payment. And she is then divorced from her husband. But if after the warning she maintains her innocence and says: I am pure, they bring her up to the Eastern Gate, which is at the opening of the Gate of Nicanor, because three rites were performed there: They give the sota women the bitter water to drink, and they purify women who have given birth (see Leviticus 12:6–8), and they purify the lepers (see Leviticus 14:10–20). The mishna continues describing the sota rite. And the priest grabs hold of her clothing and pulls them, unconcerned about what happens to the clothing. If the clothes are torn, so they are torn; if the stitches come apart, so they come apart. And he pulls her clothing until he reveals her heart, i.e., her chest. And then he unbraids her hair. Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid it. If she was dressed in white garments, he would now cover her with black garments. If she was wearing gold adornments,
והכהן אוחז בבגדיה תנו רבנן (במדבר ה, יח) ופרע את ראש האשה אין לי אלא ראשה גופה מנין ת"ל האשה אם כן מה ת"ל ופרע את ראשה מלמד שהכהן סותר את שערה ר' יהודה אומר אם היה לבה וכו' למימרא דר' יהודה חייש להרהורא ורבנן לא חיישי
§ The mishna teaches: And the priest grabs hold of her clothing and pulls them until he reveals her heart, and he unbraids her hair. The Gemara cites the source for these acts. The Sages taught: The verse states: “And the priest shall stand the woman before the Lord and uncover the woman’s head” (Numbers 5:18). From this verse I have derived only that he uncovers her head; from where do I derive that he uncovers her body? The verse states: “The woman,” rather than just stating: And uncovers her head. This indicates that the woman’s body should be uncovered as well. If so, what is the meaning when the verse states specifically: “And uncover her head”? Once it has stated that he uncovers the woman, it is already apparent that she, including her hair, is uncovered. It teaches that the priest not only uncovers her hair but also unbraids her hair. The mishna continues by citing that Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid it. The Gemara asks: Is this to say that Rabbi Yehuda, who maintains that it is prohibited to uncover an attractive woman, is concerned about onlookers having sexual thoughts, and the Rabbis, who permit it, are not concerned about this?
Isolate to Intimidate
ת"ר אין משקין שתי סוטות כאחת כדי שלא יהא לבה גס בחבירתה רבי יהודה אומר לא מן השם הוא זה אלא אמר קרא (במדבר ה, יג) אותה לבדה ות"ק הכתיב אותה ת"ק ר"ש היא דדריש טעם דקרא ומה טעם קאמר מה טעם אותה לבדה כדי שלא יהא לבה גס בחבירתה
§ The Sages taught in a baraita in the Tosefta (1:6): Two sota women are not given to drink simultaneously, in order that the heart of each one not be emboldened by the other, as there is a concern that when one sees that the other woman is not confessing, she will maintain her innocence even if she is guilty. Rabbi Yehuda says: This is not for that reason. Rather, it is because the verse states: “And the priest shall bring her [ota] near and stand her before the Lord” (Numbers 5:16). Rabbi Yehuda explains his inference: The word “ota” indicates her alone, and therefore there is a Torah edict not to have two women drink the bitter water simultaneously. The Gemara asks: And as for the first tanna, isn’t it written “ota”? The Gemara answers: The first tanna is actually Rabbi Shimon, who interprets the reasons of halakhot written in verses, and he is saying: What is the reason? What is the reason the Torah requires her alone, that each sota drink individually? In order that the heart of each woman not be emboldened by the other.
Sisters are Doing It for Themselves!
מַעֲשֶׂה בִּשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לְזוֹ. וְהָיְתָה אַחַת נְשׂוּאָה בְּעִיר אַחַת, וְאַחַת נְשׂוּאָה בְּעִיר אַחֶרֶת. בִּקֵּשׁ בַּעֲלָהּ שֶׁל אַחַת מֵהֶן לְקַנְּאוֹת לָהּ וּלְהַשְׁקוֹתָהּ מַיִם הַמָּרִים בִּירוּשָׁלַיִם. הָלְכָה לְאוֹתָהּ הָעִיר שֶׁהָיְתָה אֲחוֹתָהּ נְשׂוּאָה שָׁם. אָמְרָה לָהּ אֲחוֹתָהּ, מָה רָאִית לָבֹא לְכָאן. אָמְרָה לָהּ, בַּעֲלִי מְבַקֵּשׁ לְהַשְׁקוֹת אוֹתִי מַיִם הַמָּרִים. אָמְרָה לָהּ אֲחוֹתָהּ, אֲנִי הוֹלֶכֶת תַּחְתַּיִךְ וְשׁוֹתָה. אָמְרָה לָהּ לְכִי. לָבְשָׁה בִּגְדֵי אֲחוֹתָהּ וְהָלְכָה תַּחְתֶּיהָ וְשָׁתְתָה מֵי הַמָּרִים וְנִמְצֵאת טְהוֹרָה, וְחָזְרָה לְבֵית אֲחוֹתָהּ. יָצָאת שְׂמֵחָה לִקְרָאתָהּ, חִבְּקָה אוֹתָהּ וְנָשְׁקָה לָהּ בְּפִיהָ. כֵּיוָן שֶׁנָּשְׁקוּ זוֹ לְזוֹ, הֵרִיחָה בַּמַּיִם הַמָּרִים, וּמִיָּד מֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלֹא אֶת הָרוּחַ, וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו (קהלת ח, ח).
[There is] a story about two sisters who resembled each other. Now one was married in one city and the other was married in another city. The husband of one of them wanted to accuse her of infidelity and have her drink the bitter water in Jerusalem. She went to that city where her married sister was. Her sister said to her, “What was your reason for coming here?” She said to her, “My husband wants to have me drink [the bitter water].” Her sister said to her, “I will go in your place and drink it.” She said to her, “Go.” She put on her sister's clothes, went in her place, drank the bitter water, and was found clean. When she returned to her sister's house, she joyfully went out to meet her, then embraced and kissed her on the mouth. As soon as the one kissed the other, she smelled the bitter water and immediately died, in order to fulfill what is stated (in Eccl. 8:8), “No human has control over the wind to contain the wind, nor is there control on the day of death […].”
Here is a chapter of A Bride for One Night by Ruth Calderon which retells the story of the sisters but with a different ending which leaves power and agency in the hands of the women. Ruth Calderon is an internationally acclaimed Talmud scholar with a PhD from Hebrew University. She also served as a Member of the Knesset.
Female Desire is Not Allowed
תנו רבנן סוטה נתנה עיניה במי שאינו ראוי לה מה שביקשה לא ניתן לה ומה שבידה נטלוהו ממנה שכל הנותן עיניו במה שאינו שלו מה שמבקש אין נותנין לו ומה שבידו נוטלין הימנו
§ The Sages taught in a baraita in the Tosefta (4:16–19): The sota placed her eyes, fixed her gaze, on one who is unfit for her, i.e., another man, so this is her punishment: That which she desired, i.e., to be with her paramour, is not given to her, as she becomes forbidden to him forever. And that which she had, i.e., her husband, was taken away from her, as she is now forbidden to him as well. This teaches that anyone who places his eyes on that which is not his is not given what he desires, and that which he had is taken from him.
How does this text relate the Sotah to the 10th Commandment?