The Ordeal

m. Sotah 3:3–4

70–220

3. If before [the writing on] the scroll was rubbed out, she said, “I refuse to drink,” her scroll is stored away, and her meal offering is scattered over the ashes. And her scroll is not valid to be used in giving another sotah to drink. If [the writing on] the scroll has [already] been rubbed out and she said, “I am defiled,” the water is poured out, and her meal offering is scattered over the ashes. If [the writing on] the scroll has [already] been rubbed out and she says, “I refuse to drink,” they open her throat and make her drink by force.

4. She barely finishes drinking when her face turns yellow, her eyes protrude, and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the Temple court is not defiled!” If she has merit, it [causes the water] to suspend [its effect] on her. Some merit suspends [the effect] for one year, some merit suspends [the effect] for two years, and some merit suspends [the effect] for three years. Hence Ben Azai says: A person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she knows that the merit suspends its effect. R. Eliezer says: Whoever teaches his daughter Torah teaches her lasciviousness. R. Joshua says: a woman prefers one kav [of food] and sexual indulgence to nine kav and sexual separation. He used to say: A foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.

Adapted from the translation ofJoshua Kulp.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.

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This passage indicates that the accused woman has the right to refuse to drink the waters. The Mishnah also discusses the prophylactic effect that merit may have in delaying the potency of the waters. This leads to a discussion of whether women should learn Torah, which reflects the varying attitudes of the rabbis toward women. While some encourage women to learn Torah, others fear that women will abuse Torah learning to pursue promiscuity and avoid its consequences. Interestingly, these texts never address the possibility that the woman may be innocent or that Torah learning will encourage women to avoid sexual impropriety in the first place. Rather, they presume a woman will need merit to delay inevitable punishment.

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