Commento su Sotah 3:2

והגיש – to the southwestern corner.

Introduction The mishnah continues to outline the process of the Sotah ritual. We should note that the Torah is ambiguous with regard to when the woman drinks the water. Numbers 5:24 says that the priest gives the sotah to drink, and then vs. 25-26 describe the sacrifice of the meal offering. However, the end of vs. 26 states “and afterward he shall make the woman drink the water.” Hence this point is debated in our mishnah.

והשאר נאכל לכהנים – for all the grabbed [portions of the meal-offerings] are their remnants and are eaten.

He waves it, he brings it near [the altar], he takes a handful and he turns it into smoke, and then the remainder is eaten by the priests. This section is a paraphrase of vs. 25-26. In yesterday’s mishnah the priest took the meal offering from the Sotah, and in today’s mishnah he offers it. This includes waving it (which was actually described in yesterday’s mishnah), bringing it to the altar, and finally taking a handful and burning it. The remainder can be eaten by the priests, as can most offerings.

היה משקה ואחר כך מקריב את מנחתה – Three Biblical verses are written: The first [verse]: "והשקה"–and he is to make the woman drink [the waters of bitterness]” (Numbers 5:24) is first; and after that:"ישקה" –Last, he shall make [the woman] drink the water” (Numbers 5:26) and last "והשקה" –Once he made her drink [the water]” (Numbers 5:27). The first mention of "והשקה"–and he is to make [the woman] drink [the waters of bitterness” is for itself – that he causes her to drink after the scroll is blotted out before the offering of the meal-offering. And afterwards, "ישקה" –”and he [shall make the woman] drink the water” – even though that it implies that she was specifically forced, the Biblical verse that is mentioned first is expounded for itself. But the Biblical verses that are mentioned after this are given for being expounded. Therefore, and afterwards "ישקה"–”and he [shall make the woman] drink [the waters of bitterness],” even though it is written after the offering of the meal-offering it refers to preceding the offering. But, it refers to the blotting out [of the parchment] that is written above, as it states, that if it was not blotted out, it is well, but if the form of the letters are recognized, he should not cause her to drink [the waters of bitterness]. And the concluding "והשקה"–Once he made her drink [the water] comes to teach us that if the scroll was blotted out and she states, “I will not drink,” they chide–scold her and force her to drink [the waters of bitterness].

He [first] gives [her the water] to drink, and then sacrifices her meal-offering. Rabbi Shimon says: he sacrifices her meal-offering and then gives her to drink, as it is said, “And afterward he shall make the woman drink the water” (Numbers 5:26), but if he gave her to drink and then sacrificed her meal-offering it is valid. According to the first opinion, the woman drinks the water and then the meal offering is sacrificed. Rabbi Shimon says that the opposite order is preferable. However, even according to Rabbi Shimon, if the priest performed the steps in the order prescribed by the previous opinion they are valid.

רבי שמעון אומר מקריב את מנחתה ואחר כך ישקה – that [the words[ "ואחר ישקה"–”Last, he shall make [the woman] drink [the water]” – specifically him, and specifically he wrote it after the offering [of meal-offering], and the first mention of "והשקה" –”and he is to make the woman drink [the waters of bitterness],” that if he forced her to drink post-facto, and afterwards made the offering of her meal-offering, it is fit. And the last [mention]: "והשקה" –”Once he made her drink [the water], that if the scroll was blotted out and she stated, “I will not drink,” we chide–scold her and cause her to drink it against her will. But the Halakha is not according to Rabbi Shimon.