דִּשְׁמָעֵיהּ לְרַבִּי מֵאִיר דְּקָאָמַר: הִיא הֶאֱכִילָתוֹ מַעֲדַנֵּי עוֹלָם לְפִיכָךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה, אָמַר לוֹ: הָתֵינַח עֲשִׁירָה, עֲנִיָּה מַאי אִיכָּא לְמֵימַר? אֶלָּא, כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְהֵמָה.

And why did Rabban Gamliel speak up? It was because he heard Rabbi Meir saying an alternative explanation: She fed him, i.e., her paramour, delicacies from around the world; therefore, her offering is animal food. Rabban Gamliel said to him: Your explanation works out well in the case of a rich sota , but with regard to a poor sota , who cannot afford such delicacies, what is there to say? Rather, the reason she brings an offering of animal food is: Just as her actions were the actions of an animal, so too her offering is animal food.

מתני׳ הָיָה מֵבִיא פְּיָלֵי שֶׁל חֶרֶס, וְנוֹתֵן לְתוֹכָהּ חֲצִי לוֹג מַיִם מִן הַכִּיּוֹר; רַבִּי יְהוּדָה אוֹמֵר: רְבִיעִית. כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב כָּךְ מְמַעֵט בַּמַּיִם.

The priest would bring an earthenware drinking vessel [ peyalei ] and he would pour into it half a log of water from the basin in the Temple. Rabbi Yehuda says: The priest would pour only a quarter - log of water. Just as Rabbi Yehuda minimizes the writing, as he requires that less be written on the scroll of the sota than do the Rabbis, so too he minimizes the amount of water to be taken from the basin for the erasing of the text.

נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ. וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ וְטַבַּעַת הָיְתָה קְבוּעָה בָּהּ, כְּשֶׁהוּא מַגְבִּיהַּ, וְנוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר: ״וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם״.

The priest would enter the Sanctuary and turn to his right. And there was a place there, on the Sanctuary floor, with an area of a cubit by a cubit, and a marble tablet [ tavla ] was there, and a ring was fastened to the tablet to assist the priest when he would raise it. And the priest would take loose dust from underneath it and place the dust into the vessel with the water, so that the dust would be visible upon the water, as it is stated: “And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).

גמ׳ תָּנָא: פְּיָלֵי שֶׁל חֶרֶס חֲדָשָׁה, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. מַאי טַעְמָא דְּרַבִּי יִשְׁמָעֵאל? גָּמַר ״כְּלִי״ ״כְּלִי״ מִמְּצוֹרָע, מַה לְּהַלָּן חֶרֶס חֲדָשָׁה, אַף כָּאן חֶרֶס חֲדָשָׁה.

The Sages taught: It must be a new earthenware vessel; this is the statement of Rabbi Yishmael. The Gemara asks: What is the reasoning of Rabbi Yishmael? The Gemara answers: Rabbi Yishmael derives this by means of a verbal analogy between “vessel” in the case of the sota (Numbers 5:17) and “vessel” from the case of a leper (Leviticus 14:5). Just as there, with regard to the leper, a new earthenware vessel is required, so too here, a new earthenware vessel is required.

וְהָתָם מְנָלַן? דִּכְתִיב: ״וְשָׁחַט אֶת הַצִּפּוֹר הָאֶחָת אֶל כְּלִי חֶרֶשׂ עַל מַיִם חַיִּים״, מַה מַּיִם חַיִּים שֶׁלֹּא נֶעֶשְׂתָה בָּהֶן מְלָאכָה, אַף כְּלִי שֶׁלֹּא נֶעֶשְׂתָה בּוֹ מְלָאכָה.

And there, with regard to the leper, from where do we derive that a new vessel is required? The Gemara answers: As it is written: “And he shall slaughter one of the birds in an earthen vessel over running water” (Leviticus 14:5). Just as running water has not been used beforehand for work, i.e., once used it is no longer considered to be running, so too the vessel must not have been used for work.

אִי מַה לְּהַלָּן מַיִם חַיִּים, אַף כָּאן מַיִם חַיִּים!

The Gemara asks: If this verbal analogy is extended, then just as there, running water from a flowing spring is required, so too here, with regard the sota , running water from a spring should be required for the water of a sota .

לְרַבִּי יִשְׁמָעֵאל הָכִי נַמִי, דְּאָמַר רַבִּי יוֹחָנָן: מֵי כִּיּוֹר – רַבִּי יִשְׁמָעֵאל אוֹמֵר: מֵי מַעְיָין הֵן, וַחֲכָמִים אוֹמְרִים: מִשְּׁאָר מֵימוֹת הֵן.

The Gemara answers: According to Rabbi Yishmael it is indeed so, as Rabbi Yoḥanan says: With regard to the water of the basin in the Temple Rabbi Yishmael says: It is collected from spring water. And the Rabbis say: It may also be from any other type of water and need not be collected from spring water.

אִיכָּא לְמִיפְרַךְ: מַה לִּמְצוֹרָע שֶׁכֵּן טָעוּן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תּוֹלַעַת!

The Gemara asks: The verbal analogy can be refuted: One cannot apply halakhot stated with regard to a leper to a sota , as what is unique about a leper is that he requires cedar wood, and the hyssop, and the scarlet wool for the performance of his purification ritual, and these are not required of the sota . Why, then, should a new vessel be required by the sota ?

אֲמַר רַבָּה, אָמַר קְרָא: ״בִּכְלִי חֶרֶס״, כְּלִי שֶׁאָמַרְתִּי לְךָ כְּבָר.

Rabba said: The verse cited in the mishna states: “And the priest shall take holy water in an earthen vessel” (Numbers 5:17). The Torah makes no prior mention of the need for the priest to bring with him an earthenware vessel. Therefore, the verse must mean that the water should be placed in the vessel that I have already told you about, i.e., the vessel used for the leper.

אָמַר רָבָא: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא נִתְאַכְּמוּ פָּנָיו, אֲבָל נִתְאַכְּמוּ פָּנָיו – פְּסוּלִין. מַאי טַעֲמָא? דּוּמְיָא דְּמַיִם, מַה מַּיִם שֶׁלֹּא נִשְׁתַּנּוּ, אַף כְּלִי שֶׁלֹּא נִּשְׁתַּנָּה.

Rava says: Even according to the opinion that a new vessel is not required, they taught that the earthenware vessel is taken only when its exterior was not blackened from usage. But if its exterior was blackened, then it is unfit for use by the sota . What is the reason for this? Its requirements are similar to those of water: Just as the water must be clear and unchanged in appearance, so too the vessel must be unchanged in appearance.

בָּעֵי רָבָא: נִתְאַכְּמוּ, וְהֶחֱזִירָן לְתוֹךְ כִּבְשַׁן הָאֵשׁ וְנִתְלַבְּנוּ, מַהוּ? מִי אָמְרִינַן כֵּיוָן דְּאִידְּחוּ – אִידְּחוּ, אוֹ דִּילְמָא כֵּיוָן דַּהֲדוּר – הֲדוּר?

Rava raised a dilemma: If the vessel’s exterior was blackened, and it was returned to the furnace and became white again, what is the halakha ? Do we say that once it has been disqualified, it is disqualified forever and can never be rendered fit for use? Or perhaps since it has returned to a white appearance it has returned to a state of fitness.

תָּא שְׁמַע, רַבִּי אֶלְעָזָר אוֹמֵר: עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תּוֹלַעַת שֶׁהִפְשִׁיל בָּהֶן קוּפָּתוֹ לַאֲחוֹרָיו – פְּסוּלִין. וְהָא הָתָם הָדְרִי וּמִפְשְׁטִי!

Come and hear evidence from that which Rabbi Elazar says: If the leper tied the cedar wood, and the hyssop, and the scarlet wool for his purification to his basket behind him, so as to carry it on his back, they are disqualified, since their form has changed. But there, after those items have been tied, they can be smoothed out again as if they had never been used, and still they are unfit. Evidently, after being disqualified an item cannot become fit again.

הָתָם דְּאִיקְלוּף אִיקְלוּפֵי.

The Gemara answers: There, the items are permanently unfit because they are peeled due to tying and can never truly return to their original appearance. That case does not provide proof.

״נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ״ וכו׳. מַאי טַעְמָא? דְּאָמַר מָר: כָּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה, לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין.

The mishna states: The priest would enter the Sanctuary and turn to his right. The Gemara asks: What is the reason that he should do so? The Gemara responds: As the Master said: All turns that you turn should be only to the right.

״מָקוֹם הָיָה שָׁם אַמָּה״ כו'. תָּנוּ רַבָּנַן: ״וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה״ – יָכוֹל יְתַקֵּן מִבַּחוּץ וְיַכְנִיס,

The mishna continues: There was a place there, on the Sanctuary floor, with an area of a cubit by a cubit, and a marble tablet was there and a ring was fastened to the tablet so that it could be raised. When the priest would raise the tablet, he would take loose dust from underneath it and place the dust into the vessel with the water, so that the dust would be visible upon the water, as it is stated: “And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17). The Sages taught in a baraita : If the verse had stated only: “And of the dust that is on the floor,” one might have thought that the priest could prepare the concoction from dust from outside the Sanctuary and bring it in afterward.

תַּלְמוּד לוֹמַר: ״בְּקַרְקַע הַמִּשְׁכָּן״. אִי ״בְּקַרְקַע הַמִּשְׁכָּן״, יָכוֹל יַחְפּוֹר בְּקַרְדּוֹמוֹת? תַּלְמוּד לוֹמַר: ״אֲשֶׁר יִהְיֶה״. הָא כֵּיצַד? יֵשׁ שָׁם – הָבֵא; אֵין שָׁם – תֵּן שָׁם.

Therefore, the verse states: “The dust that is on the floor of the Tabernacle,” indicating that the dust must be from inside the Sanctuary. If the verse had stated only: “On the floor of the Tabernacle,” one might have thought that the priest may dig with axes to loosen the dust there. Therefore, the verse states: “And of the dust that is on the floor of the Tabernacle,” indicating that the dust must be lying there loosely. How so? If there is already loose earth there on the Sanctuary floor, bring it; if there is none there, then place loose dust there from elsewhere, and then pick it up and use it.

תַּנְיָא אִידָךְ: ״וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה״ וגו' – מְלַמֵּד, שֶׁהָיָה מְתַקֵּן מִבַּחוּץ וּמַכְנִיס. ״בְּקַרְקַע הַמִּשְׁכָּן״ – אִיסִי בֶּן יְהוּדָה אוֹמֵר: לְהָבִיא קַרְקַע

It is taught in another baraita : The verse states: “And of the dust that is on the floor of the Tabernacle”; the fact that the verse does not explicitly state to take the dust from the floor of the Tabernacle teaches that the priest would prepare dust from outside and bring it into the Sanctuary. When the verse states: “The dust that is on the floor of the Tabernacle,” Isi ben Yehuda says that this phrase serves to include the floor of the Tabernacle when it stood in