deviant

MISHNAH: Ben Qatin made twelve spouts to the basin, which had only two. He also made a mechanical device for the basin that its water should not become disqualified overnight. King Monobaz made all handles of the vessels for the Day of Atonement of gold. His mother Helene made a golden chandelier at the door of the Temple. She also made a golden table with the Chapter about the deviant wife written on it. Miracles happened to Nicanor’s doors; one remembers him for praise.

HALAKHAH: Why non-sanctified? Even if it is sanctified! Did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Yasa, you shall sanctify the altar; then the altar will be most holy. Since the altar only sanctifies with intention, so vessels should only sanctify with intention. Ḥizqiah said, that they should not say, we saw that water filled for the sanctification of hands and feet become disqualified by staying overnight. In the House of Rebbi Yannai they said, that they should not say, we saw that water filled for Tabernacles become disqualified by staying overnight. Rebbi Joḥanan said, because of the evil impression; but we do not know whether following Ḥizqiah or according to everybody’s opinion following Rebbi Yannai. Rebbi Pedat in the name of Rebbi Hoshaia: The water for a deviant wife becomes disqualified by staying overnight. Rebbi Abuna: anything of whose kind nothing possibly is for the altar cannot become disqualified by staying overnight.

From where did they learn rollover of oaths? From the suspected wife: “The woman shall say, Amen, Amen”; Amen from this man, Amen from any other man. That refers to subjects he is able to make her swear about. What about subjects he is not able to make her swear about? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “Amen that I was not deviant preliminarily married and married, waiting for the levir and taken in.” Can he make her swear when she is preliminarily married or waiting for the levir? Nevertheless one rolls over.

HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house. From where that rape disables a married woman in the priesthood? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

Rebbi Eleazar in the name of Rebbi Ḥanina: If they saw her putting on her underpants and the pedlar leaves her house, the thing is ugly, she should leave. There is slime on her bed, the thing is ugly, she should leave. There is slime on his bed, the thing is ugly, she should leave. His sandal is in front of her bed, the thing is ugly, she should leave. Her sandal is in front of his bed, the thing is ugly, she should leave. Both leave the same dark place, the thing is ugly, she should leave. They lift one another from the cistern, the thing is ugly, she should leave. Both of them clap on her thighs in the bathhouse, the thing is ugly, she should leave. Ḥanina bar Iqa in the name of Rebbi Jehudah, in all these cases, if she brings an explanation for her behavior she is believed. Rav Ada bar Aḥawa in the name of Rav: A case came before Rebbi and he said, what of it? They asked before him: Even if they saw him putting his mouth on her mouth? He said, this did happen, that they saw a man putting his mouth on her mouth. The case came befote Rebbi Yose, who said that she should leave without ketubah. Her relatives appealed the case and said, if she is deviant, she should leave without ketubah. If she is not deviant, she should take the entire ketubah. Rebbi Mana said to them, bring the ketubah that we may read it. They brought the ketubah and found written in it: If this X marries this Y as her husband and should no longer desire his company, she shall take half the ketubah sum. Rebbi Abun said, since she agreed that he should put his mouth on her mouth it is as if she hated him; she has only half the ketubah. She lies in his bosom or he lies in her bosom, she is deviant. If they embrace, she is deviant. If they kiss, she is deviant. If the door is locked, she is deviant. If it is blocked, that is a problem.

From where did they learn rollover of oaths? From the suspected wife: Amen from this man, Amen from any other man. That refers to subjects he is able to make her swear about. What about subjects he is not able to make her swear about? Rebbi Yose ben Rebbi Abun said, let us hear from the following: “Amen that I was not deviant preliminarily married and married, waiting for the levir and taken in.” Can he make her swear when she is preliminarily married or waiting for the levir? Nevertheless one rolls over.

“Rebbi Meïr says, bastards will not be purified in the future, since it is said: ‘The bastard will dwell in Ashdod’; one carried garbage to garbage and deviant to deviant. Rebbi Yose says, bastards will be purified in the future, since it is said: “I shall pour upon you pure water [and purify you].” Rebbi Meïr said to him, but it says only “from all your impurities and all your abominations I shall purify you.” Rebbi Yose said to him, if it had only said, “from all your impurities and all your abominations” and then stopped, I would have agreed with you. But since it adds “I shall purify you”, from bastardy. Rebbi Huna said in the name of Rav Joseph, practice in the future will not follow Rebbi Yose.

“Rebbi Meïr says, bastards will not be purified in the future, since it is said: ‘The bastard will dwell in Ashdod’; one carried garbage to garbage and deviant to deviant. Rebbi Yose says, bastards will be purified in the future, since it is said: “I shall pour upon you pure water [and purify you].” Rebbi Meïr said to him, but it says only “from all your impurities and all your abominations I shall purify you.” Rebbi Yose said to him, if it had only said, “from all your impurities and all your abominations” and then stopped, I would have agreed with you. But since it adds “I shall purify you”, from bastardy. Rebbi Huna said in the name of Rav Joseph, practice in the future will not follow Rebbi Yose.

MISHNAH: One judges neither a tribe, nor a false prophet, nor the High Priest, except by the court of 71 [judges]. One may start a war of choice only by the court of 71 [judges]. One may add to the City or to the Temple courtyards only by the court of 71 [judges]. One appoints high courts for the tribes only by the court of 71 [judges]. One declares a town as deviant only by the court of 71 [judges]; one does not declare a border town as deviant, nor three together, but one may declare one or two.

MISHNAH: One judges neither a tribe, nor a false prophet, nor the High Priest, except by the court of 71 [judges]. One may start a war of choice only by the court of 71 [judges]. One may add to the City or to the Temple courtyards only by the court of 71 [judges]. One appoints high courts for the tribes only by the court of 71 [judges]. One declares a town as deviant only by the court of 71 [judges]; one does not declare a border town as deviant, nor three together, but one may declare one or two.

“One only declares a town to be deviant.” Rebbi Joḥanan in the name of Rebbi Hoshaia: Three Amoraïm, one says, one makes one but not two. The other said, clusters one makes, dispersed ones one does not make. The other said, dispersed one does not make at all, lest Gentiles spread and come to the Land of Israel; some want to say that enemies should not spread and lay waste.

MISHNAH: The following are stoned: A male having sexual relations with the mother, or the father’s wife, or the daughter-in-law, or a male, or an animal; or a female bringing an animal onto herself. Also the blasphemer, the worshipper of idols, he who gives one of his descendants to the Moloch, and the necromancer, and the medium. Also one who desecrates the Sabbath, or who curses father or mother, or who has sexual relations with a preliminarily married maiden, or who leads astray, or who seduces, or the sorcerer, or the deviant and rebellious son.

MISHNAH: The deviant and rebellious son. When can one become a deviant and rebellious son? From the moment he grows two [pubic] hairs to when he sports a beard, the lower, not the upper, because the Sages used clean language. For it is written: If a man have a [deviant and rebellious] son. A son but not a daughter, a son but not a father. The underage [son] is not liable since he does not have any obligation.

MISHNAH: The deviant and rebellious son. When can one become a deviant and rebellious son? From the moment he grows two [pubic] hairs to when he sports a beard, the lower, not the upper, because the Sages used clean language. For it is written: If a man have a [deviant and rebellious] son. A son but not a daughter, a son but not a father. The underage [son] is not liable since he does not have any obligation.

MISHNAH: The deviant and rebellious son. When can one become a deviant and rebellious son? From the moment he grows two [pubic] hairs to when he sports a beard, the lower, not the upper, because the Sages used clean language. For it is written: If a man have a [deviant and rebellious] son. A son but not a daughter, a son but not a father. The underage [son] is not liable since he does not have any obligation.

HALAKHAH: “The deviant and rebellious son,” etc. Rebbi Zeˋira, Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish. It is written: If a man would concoct against his neighbor to kill him slyly. When does he become a man? When he concocts. When is he done cooking? When his palm expands. A simile: If the seed is fully cooked inside, the pot becomes black on the outside. Rebbi Zeˋira said that Rebbi Shila bar Bina stated: If a man have a son, not that the son be a father. From the moment that he may come to a woman and make her pregnant, he is a potential father, not a son. But the Torah said, a son, not a father. It parallels what Rebbi Yasa said in the name of Rebbi Sabbatai: The entire period of a “deviant and rebellious son” is only six months.

HALAKHAH: “The deviant and rebellious son,” etc. Rebbi Zeˋira, Rebbi Abbahu, Rebbi Yose ben Ḥanina in the name of Rebbi Simeon ben Laqish. It is written: If a man would concoct against his neighbor to kill him slyly. When does he become a man? When he concocts. When is he done cooking? When his palm expands. A simile: If the seed is fully cooked inside, the pot becomes black on the outside. Rebbi Zeˋira said that Rebbi Shila bar Bina stated: If a man have a son, not that the son be a father. From the moment that he may come to a woman and make her pregnant, he is a potential father, not a son. But the Torah said, a son, not a father. It parallels what Rebbi Yasa said in the name of Rebbi Sabbatai: The entire period of a “deviant and rebellious son” is only six months.

MISHNAH: When is he guilty? From the moment he eats a fourfold portion of meat and drinks half a log of wine. Rebbi Yose says, a mina of meat and a log of wine. If he ate in a company of obligation, or at the lengthening of a month, or ate Second Tithe in Jerusalem, or ate torn or carcass meat, abominations and crawling things, i. e., if he ate anything which either is an obligation or anything forbidden, or ate any food but not meat, or drank any drink but not wine, he does not turn into a deviant and rebellious son unless he ate meat and drank wine, since it is said: gorging and drinking to excess. Even if it is not proof, there is a hint in what is said: Do not be among those who drink wine excessively, nor with those who are gorging themselves on meat.

MISHNAH: If he stole from his father and ate at his father’s property, or from others and ate at others’ property, or from others and ate at his father’s property, he is not treated as deviant and rebellious son unless he stole from his father and ate at others’ property. Rebbi Yose ben Rebbi Jehudah says, unless he stole both from his father and his mother.

MISHNAH: If his father was willing but not his mother, or his father unwilling but his mother willing, he cannot be treated as deviant and rebellious son unless both be willing. Rebbi Jehudah says if his mother was inappropriate for his father, he cannot be treated as deviant and rebellious son.

MISHNAH: If his father was willing but not his mother, or his father unwilling but his mother willing, he cannot be treated as deviant and rebellious son unless both be willing. Rebbi Jehudah says if his mother was inappropriate for his father, he cannot be treated as deviant and rebellious son.

MISHNAH: If one of them was one-armed, or lame, or mute, or deaf, he cannot be tried as deviant and rebellious son, as it is said: His father and mother shall grab him, not one-armed ones, bring him out, not lame ones, and say, not mute ones, this son of ours, and not blind ones, he does not listen to our voice, not deaf ones. One warns him before three [judges] and whips him. If he becomes a repeat offender, he is tried by 23 but cannot be stoned unless the original three were present, since it is said this son of ours, this is the one who was whipped before you.

HALAKHAH: “If he escaped before sentence was passed,” etc. Rebbi Joshia said, Zeˋira told me in the name of the people of Jerusalem: In three cases, if they want to forgive, they may forgive. These are: The suspect wife, the deviant son, and the Elder rebelling against the [Supreme] Court.

The deviant son, is that not a Mishnah, “if his father was willing but not his mother, or his mother willing but his father unwilling”? They wanted to say, before he was tried. He comes to tell, even after he was tried. But it does not apply to the case where judgment had been passed.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

HALAKHAH: “The deviant and rebellious son,” etc. The Holy One, praise to Him, saw that this one in the end will waste his father’s and his mother’s properties, will sit at road crossings, rob people, and kill them, and in the end will forget all he has learned. Therefore, the Torah said, he should die innocent rather than die guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world.

HALAKHAH: “I am putting an oath on you that you should come and testify for me,” etc. From where that this only refers to monetary claims? Rebbi Eliezer said, it uses here “or” and it uses “or” with a deposit. Since the “or” used with a deposit only refers to monetary claims, also the “or” used here only refers to monetary claims. The “or” of the homicide will disprove since they do not refer to monetary claims. One argues about “or” accompanied by an oath from “or” accompanied by an oath; the “or” of the homicide cannot disprove since they are not accompanied by an oath. The “or” of the deviant woman will disprove since they are accompanied by an oath and do not refer to monetary claims. One argues about “or” accompanied by an oath not accompanied by a Cohen from similar “or”; the “or” of the deviant woman cannot disprove since they are accompanied by a Cohen. The “or” of blurting lips will disprove since they do not refer to monetary claims. One argues about “or” where He made intent equal to error from similar “or”; the “or” of blurting lips cannot disprove since there He did not make intent equal to error. Rebbi Aqiba says, for some of these one is liable, for some one is not liable. For monetary claims one is liable; for non-monetary claims one is not liable. Rebbi Simeon says, He made liable here and he made liable for a deposit. Since deposits only refer to monetary claims, so here also it only refers to monetary claims.

HALAKHAH: “I am putting an oath on you that you should come and testify for me,” etc. From where that this only refers to monetary claims? Rebbi Eliezer said, it uses here “or” and it uses “or” with a deposit. Since the “or” used with a deposit only refers to monetary claims, also the “or” used here only refers to monetary claims. The “or” of the homicide will disprove since they do not refer to monetary claims. One argues about “or” accompanied by an oath from “or” accompanied by an oath; the “or” of the homicide cannot disprove since they are not accompanied by an oath. The “or” of the deviant woman will disprove since they are accompanied by an oath and do not refer to monetary claims. One argues about “or” accompanied by an oath not accompanied by a Cohen from similar “or”; the “or” of the deviant woman cannot disprove since they are accompanied by a Cohen. The “or” of blurting lips will disprove since they do not refer to monetary claims. One argues about “or” where He made intent equal to error from similar “or”; the “or” of blurting lips cannot disprove since there He did not make intent equal to error. Rebbi Aqiba says, for some of these one is liable, for some one is not liable. For monetary claims one is liable; for non-monetary claims one is not liable. Rebbi Simeon says, He made liable here and he made liable for a deposit. Since deposits only refer to monetary claims, so here also it only refers to monetary claims.

Rebbi Joḥanan asked: May the oath of a deviant woman be liable for a blurted oath? Where do we hold? If she is in error in sin and oath she is not deviant. If she is intentional in sin and error there is no sacrifice. Rav follows Rebbi Aqiba. If Rebbi Ismael would argue like Rebbi Meïr it would follow, since Rebbi Meïr said: “Amen that I was not defiled, Amen that I shall not be defiled.” But you may question this.

Rebbi Joḥanan asked: May the oath of a deviant woman be liable for a blurted oath? Where do we hold? If she is in error in sin and oath she is not deviant. If she is intentional in sin and error there is no sacrifice. Rav follows Rebbi Aqiba. If Rebbi Ismael would argue like Rebbi Meïr it would follow, since Rebbi Meïr said: “Amen that I was not defiled, Amen that I shall not be defiled.” But you may question this.

Rebbi Yose objected to the rabbis, is it not written: your sin which you had made, the calf? They told him, this teaches that he intended to examine them in the way one examines deviant wives: he strewed it on the surface of the water.He said to them, is it not written, and also Maacah, king Asa’s mother, he removed from power? They told him, is there proof from there? Asa cut down etc. He told them, he beat the bronze serpent to pieces. Was this an object of worship? Did not Moses make it? This teaches that Israel was erring after it until Hezekias came and removed it.