יח וְהֶעֱמִיד הַכֹהֵן אֶת-הָאִשָה, לִפְנֵי ה', וּפָרַע אֶת-רֹאש הָאִשָה, וְנָתַן עַל-כַפֶיהָ אֵת מִנְחַת הַזִכָרוֹן מִנְחַת קְנָאֹת הִוא; וּבְיַד הַכֹהֵן יִהְיוּ, מֵי הַמָרִ ים הַמְאָרְ רִ ים.
Bemidbar 5,18: And the priest shall set the woman before the L-RD, and let the hair of the woman's head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causes the curse
Water that a bitter substance is added to it (Sotah 20a)
Many explanations offered:
- bitter water can also refer to water in the final effects that God uses it in a supernatural way to accomplish His purposes. (Sifrei, Rashi)
- Possibly a drug is added to the water (Chizkuni)
- bitter water can be used metaphorically to describe a life of sorrow and turmoil resulting from disobedience to God (see Yermiyahu 9,15).
- Can refer to water that is actually contaminated and tastes bitter (Ramban)
- Waters of conviction (Septuagint)
- Water of contention, dispute; waters that curse
In any fair trial conviction and vindication are both possibilities, and the text does take pains to emphasize that this trial is fair. No woman would be convicted of adultery merely because her husband suspects her. Yet the overall thrust of the passage is an emphatic condemnation of adultery and a warning to any person who might commit such an act.
Yerushalmi calls the word המאררים(cursed waters) indicates that just like the water tests her, the waters also test the accused adulterer. If guilty both are subject to the outcome of the waters.
