The Sota - Suspected Adulteress (3) Minchat Kina'ot (the special meal offering of the Sota) in hand, the Kohein left the Sota (no doubt in the company of other Kohanim), passed through the Nicanor Gate, and entered the Azara. He passed the northern side of the Mizbei'ach, turned left and walked between the western side of the Mizbei'ach and the Bayit until he came to the southwest corner of the Mizbei'ach. There he paused. The Kohein touched the lower portion of the southwest corner of the Mizbei'ach with the Kli Shareit (sacred Mikdash vessel) containing the Minchat Kina'ot: this act is called HAGASHA. The Kohein held his right hand open and vertical, placed it in the KliShareit in the midst of the barley meal of the Sota's offering, folded his four fingers (excluding the thumb) against his palm, turned his palm upward and lifted his hand up. This act is called Kemitza. (Rambam, Ma'asei Korbanot 13:12,13. Note the Kesef Mishna and the Lechem Mishna.) Rashi, on the other hand, maintains that only the middle three fingers were used in Kemitza.) The flour trapped in his four (or three) fingers and his palm is called the Kometz, the "handful". The Kohein then transferred the Kometz to a second Kli Shareit (Menachot 11a,b). The barley meal remaining in the first Kli Shareit after the Kometz had been removed was to be eaten - at least partially - by the Kohanim. "They are permitted to mix it with wine, oil, and honey and but they are not permitted to allow it to become leavened" (Sota 14b). The Biblical source for this specific prohibition is Vayikra 6:9,10. The Parshan Don Isaac Abravanel (1437-1508) explains why. Referring to the Kohein's share of the meal-offerings, it is written, "I have given it as their portion from my fire-offerings." Abravanel derives from this pasuk that a Kohein who eats his "portion" is likened to the Mizbei'ach when it "eats" its "portion". Therefore just as the Mizbei'ach "eats" its "portion" unleavened (Vayikra2:11), the Kohein also must eat his "portion" unleavened. Similar to the meat of the Chatot (Sin Offerings), the Kohein's portion of Menachot (meal offerings), was considered Kodshei Kodashim (the higher level of sanctity) and therefore was required to be eaten by male Kohanim within the area of the Azara. The act of placing the Kometz in the second vessel is called KIDDUSH HAKOMETZ ("sanctification" of the Kometz). Before the Kohein ascended the ramp to the top of the Mizbei'ach, he gave the original vessel with the remnants of the barley meal of the Minchat Sota to a second Kohein. The Kohein then took the vessel containing the Kometz and ascended the Mizbei'ach. There he salted it (MELICHA) and then cast it into the flames. The act of casting the Kometz into the fire is called HAKTARA. "Immediately after she (the Sota) finished drinking, (if she is guilty) her face turns yellow-green and her eyes bulge and her veins swell, and they say, 'Take her away, take her away, lest the Temple Court becomes defiled'" (Sota 3:4). The Kohanim were afraid that the Sota's radical physiological change possibly might trigger menstruation (Sota 20b). A Nida was not even allowed to enter Har Habayit let alone the Mikdash compound (Keilim 1:8). The Gemara also notes that her paramour, wherever he may be, shares her fate (Sota 28a Note the comments of the Mishneh Lemelech on the Rambam, Hilchot Sota 2:8). The waters could not be "fooled" either. The Tanchuma preserves a Midrash about identical twins, one virtuous, one not so virtuous. The guilty party, realizing that she was going to be forced to undergo the test of the Mayim HaMarim, discretely changed places with her virtuous sister who drank the Mayim Hamarim without ill effects. On returning from Jerusalem the twins met and kissed. A vapor emanated from the body of the virtuous sister and penetrated the body of the adulteress who expired on the spot. Then all appreciated the efficacy of Mayim HaMarim. If the woman is innocent, she is free to return to her husband and "'her wellbeing improves and her face glows'" as it is written, 'Then she shall be free and conceive seed' (B'midbar 5:28, Hilchot Sota 3:22). The Sages differ on what that actually means. R. Akiva posited that if previously she had been barren, she could now conceive. R. Ishmael retorted, "Then all barren women will seclude themselves with a man (and force their husbands to make them) drink the Mayim HaMarim which they (being "pure") will suffer no ill effects and as a result "be visited", i.e. conceive. A woman who did not seclude herself would lose out because she would not be "visited" and would remain barren." He explains the aforementioned passage as follows, "If previously she gave birth in pain, she would now bear easily… if her children were short, they will now be tall…" (Sota 26a). The Tanna R. Eleazar pictured Chana (who later became the mother of the prophet Samuel and is traditionally considered a supremely righteous woman) contemplating exactly that! Goaded by Penina, her fruitful sister wife, Chana, who had been barren for many years, went up to the Mishkan in Shilo and poured out her heart before G-d beseeching Him for a child. "If my prayer is answered, 'It is well' but if not 'I will seclude myself with another man with the knowledge of my husband Elkana (and thereby cause him to become suspicious of my behavior). Because I was secluded (with a man) they will make me drink the Mayim HaMarim (and I will escape unscathed because I will be innocent.) You cannot falsify Your Torah where it says, "If she… is pure, she shall be proven innocent and bear seed (B'midbar 5:28, Berachot 31b). "But if she has any merits, her punishment is held in deferment; certain merits may defer for one year, others for two years and others for three years" (Sota 3:4). Some of the Sages speculated what these merits might possibly be. Perhaps the merit of having their sons taught Torah and waiting for their husbands until they return from the Beit Midrash! R. Yehuda HaNasi posited that "merit may defer the effect of the Mayim HaMarim but she will not bear children nor will she remain beautiful. Instead she will waste away slowly and die in the same manner. R. Simeon said, 'Merit does not defer punishment of the Mayim HaMarim because if you said that merit did indeed defer punishment, you 'discredit' the water (and therefore reduce the fear of the Mayim HaMarim ordeal for) all women who drink and you will bring an evil name on all the women who drank and were found to be pure. People will say, 'In truth they (the women) are defiled, but because of certain merit they may have had, their punishment has merely been deferred" (Sota 3:4). R. Simeon postulated that the resultant lack of respect for the efficacy of the Mayim HaMarim would encourage some women to continue on their immoral and sinful path without fear of detection and punishment. Be it as it may, already in the days of these great sages the dispute was academic, the Mikdash had been destroyed generations before. In fact, during the chaotic conditions which characterized Eretz Yisrael during the latter days of the Mikdash, "when adulterers became many, the MayimHaMarim 'ceased' and R. Yochanan ben Zakkai brought it to an end…" (Sotah 9: 9) <END> Catriel's book in progress: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service [The
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