Sotah

Raba asked: How is it if he wrote two scrolls for two suspects and blotted them in one vessel of water? Do we only require that the writing should be expressly for each case? That we have here; or perhaps it is also necessary to have obliteration expressly for each case! If, furthermore, you conclude that we also require obliteration expressly for each case, how is it if he obliterated them in two vessels and then mixed them? Do we only require that the obliteration should be expressly for each case? That we have here; or perhaps each of the women does not drink the water prepared for her! If, furthermore, you conclude that [this renders the rite invalid because] each of the women does not drink the water prepared for her, how is it if he again divided the water into two parts [after having mixed it]? Is there or is there not a retrospective differentiation?  — The questions remain unanswered. Raba asked: How is it if he made her drink through a straw or tube? Is that to be regarded as a mode of drinking or not? — The question remains unanswered. R. Ashi asked: How is it if some of the water was spilt or remained over? The question remains unanswered. R. Zera said in the name of Rab: Why are two oaths mentioned in connection with a suspected woman?  One [was imposed] before [the writing on] the scroll was blotted out and the other after it was blotted out. Raba demurred: They are both written [in the Scriptural text] before [the inscription on] the scroll was obliterated! But, said Raba, with one oath a curse was connected  and not with the other. What was the formula of the oath with which a curse was connected? — R. Amram said in the name of Rab: 'I make thee swear that thou hast not misconducted thyself, for if thou hast, may [the curses] befall thee.' Raba asked: [In this wording] the curse and the oath are distinct!  But, said Raba, [the formula is], 'I make thee swear that if thou hast misconducted thyself, may [the curses] befall thee'.  R. Ashi asked: [In this wording] there is a curse but no oath! But, said R. Ashi, [The formula is], 'I make thee swear that thou hast not misconducted thyself; and that if thou hast, may [the curses] befall thee'. MISHNAH. TO WHAT DOES SHE RESPOND 'AMEN, AMEN'? AN 'AMEN' OVER THE CURSE AND AN 'AMEN' OVER THE OATH; AN 'AMEN' WITH RESPECT TO THIS MAN  AND AN 'AMEN' WITH RESPECT TO ANY OTHER MAN;  AN 'AMEN' THAT I DID NOT GO ASTRAY AS A BETROTHED MAIDEN OR MARRIED WOMAN