share torah logo

Numbers 5:26 - Sotah's bitter test unfolds

Numbers 5:26 - במדבר 5:26

Hebrew Text

וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃

English Translation

and the priest shall take a handful of the offering, the memorial part of it, and burn it on the altar, and afterward shall cause the woman to drink the water.

Transliteration

Vekamatz hakohen min-hamincha et-azkaratah vehiktir hamizbe'achah ve'achar yashkeh et-ha'ishah et-hamayim.

Hebrew Leining Text

וְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָאִשָּׁ֖ה אֶת־הַמָּֽיִם׃
וְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָאִשָּׁ֖ה אֶת־הַמָּֽיִם׃

🎵 Listen to leining

Parasha Commentary

Explanation of the Verse from Sotah 19a

This verse describes part of the procedure for the sotah (a woman suspected of adultery) as outlined in Bamidbar (Numbers) 5:25-26. The Kohen takes a handful of the minchah (meal offering) as an azkarah (memorial portion) and burns it on the Mizbe'ach (altar). Only afterward does he administer the "bitter waters" to the woman.

Rashi's Commentary

Rashi (Bamidbar 5:26) explains that the azkarah refers to the portion of the meal offering that is burned on the altar, symbolizing that the offering is being "remembered" before Hashem. He notes that this follows the general procedure for meal offerings as described in Vayikra (Leviticus) 2:2.

Rambam's Explanation in Mishneh Torah

In Hilchot Sotah 3:15, the Rambam codifies this procedure, emphasizing that the Kohen must first offer the minchah before giving the woman the water to drink. This sequence teaches that the judgment is ultimately in Hashem's hands, as the offering precedes the test.

Symbolism of the Procedure

  • The separation of the azkarah represents how the truth will be separated from falsehood in this matter (based on Sifrei Bamidbar).
  • Burning the offering on the altar symbolizes that the matter is being brought before Hashem for divine judgment (Malbim on Bamidbar 5:26).
  • The sequence teaches that we must first seek atonement (through the offering) before administering judgment (Kli Yakar).

Halachic Significance

The Talmud (Sotah 19a) discusses how this procedure demonstrates that the sotah ritual follows the same basic structure as other meal offerings, with the unique addition of the bitter waters. The sequence is crucial - the offering must precede the drinking of the waters.

Spiritual Message

Rabbi Samson Raphael Hirsch notes that by first offering the meal to Hashem, we're reminded that all judgments must be approached with reverence for divine justice. The physical act of offering precedes the test, teaching that we must first elevate our actions before confronting difficult situations.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 18a
The verse is discussed in the context of the Sotah ritual, where the priest takes a handful of the meal offering as part of the procedure for the suspected adulteress.
📖 Sotah 19b
Further discussion on the priest's actions with the meal offering and the subsequent giving of the bitter waters to the woman.

Frequently Asked Questions

Q: What is happening in Numbers 5:26?
A: This verse describes part of the ritual of the 'Sotah' (a woman suspected of adultery). The kohen (priest) takes a handful of the flour offering, burns it on the altar, and then gives the woman special 'bitter waters' to drink. This was a divine test to determine her innocence or guilt.
Q: Why does the kohen burn part of the offering first?
A: Rashi explains that burning the 'azkarah' (memorial portion) of the offering on the altar was a standard part of meal offerings (Vayikra 2:2). Here it shows that even in this unusual situation, we follow the normal Temple procedures for offerings before proceeding with the Sotah ritual.
Q: What do the 'bitter waters' represent?
A: The Talmud (Sotah 7a) teaches that these waters test the woman's faithfulness. If she was innocent, the waters would not harm her and she would be blessed with children. If guilty, they would cause divine punishment. This shows how seriously Judaism views marital fidelity.
Q: Does this Sotah ritual apply today?
A: The Rambam (Hilchot Sotah 4:19) explains that this ritual ceased when the Sanhedrin (Jewish high court) was disbanded, as it required proper judges and a functioning Temple. Today, we emphasize building trust in relationships rather than such tests.
Q: What lesson can we learn from this verse today?
A: The Sotah ritual teaches the importance of trust in marriage and the seriousness of false accusations. The Talmud (Sotah 2b) notes that this procedure was meant to restore peace between husband and wife when suspicions arose, showing Judaism's value of shalom bayit (domestic harmony).