| 18a. כתבה על שני דפין פסולה ספר אחד אמר רחמנא ולא שנים ושלשה ספרים,כתב אות אחת ומחק אות אחת וכתב אות אחת ומחק אות אחת פסולה דכתיב (במדבר ה, ל) ועשה לה הכהן את כל התורה הזאת,בעי רבא כתב ב' מגילות לשתי סוטות ומחקן לתוך כוס אחד מהו כתיבה לשמה בעינן והאיכא או דילמא בעינן נמי מחיקה לשמה,ואם תמצא לומר בעינן נמי מחיקה לשמה מחקן בב' כוסות וחזר ועירבן מהו מחיקה לשמה בעינן והאיכא או דילמא הא לאו דידה קא שתיא והא לאו דידה קא שתיא,ואם תמצא לומר הא לאו דידה קא שתיא והא לאו דידה קא שתיא חזר וחלקן מהו יש ברירה או אין ברירה תיקו,בעי רבא השקה בסיב מהו בשפופרת מהו דרך שתיה בכך או אין דרך שתיה בכך תיקו,בעי רב אשי נשפכו מהן ונשתיירו מהן מהו תיקו,א"ר זירא אמר רב ב' שבועות האמורות בסוטה למה אחת קודם שנמחקה מגילה ואחת לאחר שנמחקה,מתקיף לה רבא תרוייהו קודם שנמחקה מגילה כתיבן אלא אמר רבא אחת שבועה שיש עמה אלה ואחת שבועה שאין עמה אלה,היכי דמי שבועה שיש עמה אלה אמר רב עמרם אמר רב משביעני עליך שלא נטמאת שאם נטמאת יבואו ביך,אמר רבא אלה לחודה קיימא ושבועה לחודה קיימא אלא אמר רבא משביעני עליך שאם נטמאת יבואו ביך,אמר רב אשי אלה איכא שבועה ליכא אלא אמר רב אשי משביעני עליך שלא נטמאת ואם נטמאת יבואו ביך, big strongמתני׳ /strong /big על מה היא אומרת אמן אמן אמן על האלה אמן על השבועה אמן מאיש זה אמן מאיש אחר אמן שלא שטיתי ארוסה ונשואה | 18a. b If one wrote /b the scroll b on two /b unattached b pages, it is unfit, /b as b the Merciful One states /b in the Torah: “Scroll,” in the singular. It must be written on b one scroll and not /b on b two or three scrolls. /b , b If one wrote one letter and erased /b that b one letter /b in water, b and /b he then b wrote one /b more b letter and erased /b that b one letter, it is unfit, as it is written: “And the priest shall execute upon her all this law” /b (Numbers 5:30). The entire passage must be written completely and only then erased, all at once.,§ b Rava raised a dilemma: If one wrote two scrolls for two /b separate b i sota /i women but /b then b erased /b both of the scrolls b in one cup, what is /b the i halakha /i ? Do b we require /b that only the b writing /b be performed b for the sake of /b a specific woman, in which case b that is /b accomplished here? b Or perhaps we require /b that b also /b the b erasure /b be performed b for the sake of /b a specific woman, which is not accomplished here, since both scrolls are erased together?, b And if you say /b that b we require /b that b also /b the b erasure /b be b for the sake of /b each specific woman, then if the priest b erased them in two /b different b cups and /b afterward b mixed /b the water from both together b again, what is /b the i halakha /i ? b Do we require /b that only the b erasure /b be b for the sake of /b a specific woman, in which case b that is /b accomplished here? b Or perhaps /b since b this /b i sota /i b does not drink /b from only b her own /b water b and that /b i sota /i b does not drink /b from only b her own /b water, the water is disqualified?, b And /b furthermore, b if you say /b that the water is disqualified because b this one does not drink /b from only b her own /b water b and that one does not drink /b from only b her own /b water, what if after mixing the two cups of water together the priest b divided them again /b into two cups and gave one to each? b What is /b the i halakha /i then? b Is there /b retroactive b clarification, /b in which case one may claim that each woman drank her own water, b or is there no /b retroactive b clarification? /b The Gemara responds: The dilemma b shall stand /b unresolved., b Rava raised a dilemma: If /b the priest b administered /b the bitter water to the i sota /i b to drink through /b a palm b fiber, what is /b the i halakha /i ? Or if he administered it b through a tube, what is /b the i halakha /i ? b Is this /b considered b a normal manner of drinking, or is it not /b considered b a normal manner of drinking, /b in which case the act is invalid? The Gemara responds: The dilemma b shall stand /b unresolved., b Rav Ashi raised a dilemma: /b If some b of the /b water of the i sota /i b spilled /b out b and some of it remained /b in the cup, b what is /b the i halakha /i ? Is it sufficient for the woman to drink some of the water in which the scroll has been erased or must she drink all of it? The Gemara responds: The dilemma b shall stand /b unresolved.,§ b Rabbi Zeira says /b that b Rav says: /b With regard to b the two oaths that are stated with regard to the i sota /i : /b “And the priest shall cause her to swear” (Numbers 5:19), and: “Then the priest shall cause the woman to swear with the oath of cursing” (Numbers 5:21), b why /b are they both necessary? b One /b must be administered b before the scroll is erased and one /b must be administered b after it is erased. /b , b Rava objects to this: Both of the /b oaths b are written /b in the Torah b before /b any mention of b the scroll /b being b erased. /b What is the basis to claim that one oath was administered afterward? b Rather, Rava said: /b While both oaths are administered before the i sota /i drinks, the two oaths are different: b One is an oath that has a curse with it, and one is an oath that does not have a curse with it. /b ,The Gemara asks: b What are the circumstances /b of b an oath that has a curse with it? /b What is the language of this oath? b Rav Amram says /b that b Rav says: /b The priest says: b I administer an oath to you /b that you are honest in your claim b that you were not defiled, as, if you were defiled, /b all these curses b will come upon you. /b , b Rava said: /b This is insufficient, as b the curse stands by itself and the oath stands by itself. /b They are said in separate statements, and it cannot be considered to be an oath with a curse. b Rather, Rava said: /b The priest says: b I administer an oath to you that if you were defiled, /b all these curses b will come upon you. /b , b Rav Ashi said: /b Even this is insufficient, as b there is a curse /b but b there is no oath /b that she was not defiled. b Rather, Rav Ashi said: /b The priest must say: b I administer an oath to you that you were not defiled and /b that b if you were defiled /b all these curses b will come upon you. /b Here the oath itself includes the curse., strong MISHNA: /strong b With regard to what does she say: “Amen, amen” /b (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: b Amen on the curse, /b as she accepts the curse upon herself if she is guilty, and b amen on the oath, /b as she declares that she is not defiled. She states: b Amen /b if I committed adultery b with this man /b about whom I was warned, b amen /b if I committed adultery b with another man. Amen that I did not stray /b when I was b betrothed nor /b after I was b married, /b |
