זאת תורת הקנאות אין לי אלא לשעה לדורות מניין תלמוד לומר זאת תורת, דברי ר' יאשיה. ר' יונתן אומר בחותם הדברים. אשר תשטה אשה [תחת אישה ונטמאה] להביא אשת חרש ואשת שיעמום שבית דין מקנאים להם. (אף) לפוסלן מכתובתם או אף להשקותם, תלמוד לומר והביא האיש את אשתו אל הכהן האיש משקה ואין בית דין משקה. תחת אישה להוציא את הארוסה משמע מוציא את הארוסה או מוציא את (נמי) את היבמה תלמוד לומר איש איש כי תשטה אשתו להביא היבמה דברי רבי יאשיה. ר' יונתן אומר איש איש כי תשטה אשתו היבמה משמע מוצא היבמה ומביא את הארוסה תלמוד לומר תחת אישה להוציא את הארוסה:
(Bamidbar 5:29) "This is the law of the rancors": This tells me (that this is the law) only for that time. Whence do I derive (that it is also the law for succeeding generations? From (the construction) "zoth torath," (connoting one law for all generations). These are the words of R. Yoshiyah. R. Yonathan says: ("zoth torath" is) conventional terminology (for conclusion of a subject, and not indicative of a new learning.) "for a woman who goes astray under her husband": to liken the woman to the man and the man to the woman (e.g., if either the man or the woman were blind, she does not drink). — But perhaps (the thrust of "under her husband" is) to exclude (from drinking,) a woman awaiting levirate marriage (shomereth yavam). It is, therefore, written (5:12) "a man, a man" (twice) to include (in drinking,) a shomereth yavam. — But perhaps I should also include a betrothed woman. It is, therefore, written "under her husband" — to exclude a betrothed woman. These are the words of R. Yoshiyah. R. Yonathan says (Ibid. 19) "under your husband" — to exclude a shomereth yavam. I would then exclude a shomereth yavam, but I would not exclude a betrothed woman. It is, therefore, written (Ibid.) "for a woman (connoting a married woman) who goes astray under her husband" — to exclude one who was (only) betrothed. If so, why is it written "a man, a man" — to include the wife of an imbecile, a deaf-mute, a dullard, one who had gone abroad, and one who had been incarcerated, in which instance beth-din forewarn her to the end of disqualifying her from (receiving) her kethubah. I might think, even to the end of making her drink. It is, therefore, written (in that regard) (Ibid. 15) "Then the man shall bring his wife to the Cohein." R. Yossi says also to the end of making her drink when her husband is released from prison.
זאת תורת הקנאות אין לי אלא לשעה לדורות מניין תלמוד לומר זאת תורת, דברי ר' יאשיה. ר' יונתן אומר בחותם הדברים. אשר תשטה אשה [תחת אישה ונטמאה] להביא אשת חרש ואשת שיעמום שבית דין מקנאים להם. (אף) לפוסלן מכתובתם או אף להשקותם, תלמוד לומר והביא האיש את אשתו אל הכהן האיש משקה ואין בית דין משקה. תחת אישה להוציא את הארוסה משמע מוציא את הארוסה או מוציא את (נמי) את היבמה תלמוד לומר איש איש כי תשטה אשתו להביא היבמה דברי רבי יאשיה. ר' יונתן אומר איש איש כי תשטה אשתו היבמה משמע מוצא היבמה ומביא את הארוסה תלמוד לומר תחת אישה להוציא את הארוסה:
(Bamidbar 5:29) "This is the law of the rancors": This tells me (that this is the law) only for that time. Whence do I derive (that it is also the law for succeeding generations? From (the construction) "zoth torath," (connoting one law for all generations). These are the words of R. Yoshiyah. R. Yonathan says: ("zoth torath" is) conventional terminology (for conclusion of a subject, and not indicative of a new learning.) "for a woman who goes astray under her husband": to liken the woman to the man and the man to the woman (e.g., if either the man or the woman were blind, she does not drink). — But perhaps (the thrust of "under her husband" is) to exclude (from drinking,) a woman awaiting levirate marriage (shomereth yavam). It is, therefore, written (5:12) "a man, a man" (twice) to include (in drinking,) a shomereth yavam. — But perhaps I should also include a betrothed woman. It is, therefore, written "under her husband" — to exclude a betrothed woman. These are the words of R. Yoshiyah. R. Yonathan says (Ibid. 19) "under your husband" — to exclude a shomereth yavam. I would then exclude a shomereth yavam, but I would not exclude a betrothed woman. It is, therefore, written (Ibid.) "for a woman (connoting a married woman) who goes astray under her husband" — to exclude one who was (only) betrothed. If so, why is it written "a man, a man" — to include the wife of an imbecile, a deaf-mute, a dullard, one who had gone abroad, and one who had been incarcerated, in which instance beth-din forewarn her to the end of disqualifying her from (receiving) her kethubah. I might think, even to the end of making her drink. It is, therefore, written (in that regard) (Ibid. 15) "Then the man shall bring his wife to the Cohein." R. Yossi says also to the end of making her drink when her husband is released from prison.