Seforno: It implies that, since she contravened his warning against secluding herself, her husband is obligated to take her to the Beis-Hamikdash to be examined, even though he does not know for sure that she committed adultery, and in spite of the fact that it will entail erasing the Name of Hashem ? and to fail to do so is a sign of ?an evil heart?.

Sotah, 24a: It implies that, in the event that the husband dies before taking the Sotah to the Kohen in Yerushalayim, the Sotah does not drink, and since she does drink, she does not receive her Kesubah.

Sotah, 27a: It implies that, even though Beis-Din warn the wife of a Cheresh, a Shoteh, of a man who is deeply depressed, a man who traveled overseas, or who has been incarcerated - and she will subsequently forfeit her Kesubah, she only drinks the Mei Sotah if the husband takes her to the Kohen. Consequently, even if her husband comes out of jail he cannot make her drink, since he did not bring her to the Kohen. ¹

Oznayim la'Torah (citing ha'Torah ve'ha'Mitzvos): To obligate him to take her personally to the Kohen and not via a Shali'ach - in spite of the principle 'Shelucho shel Adam Kamoso'. ¹

Yerushalmi Sotah, 1:1: It implies that the woman's husband brings her Korban on her behalf. ¹

Rashi, Rosh (in Pasuk 12) and Targum Yonasan: Because, since she behaved like an animal, her Korban consists of animal food (and because she served the adulterer delicacies ? Rosh and Targum Yonasan)

Ramban #1: Refer to 5:15:2:2.

Ramban #2 and Moshav Zekeinim: Because barley - 'Se'orah' - is symbolical of a storm-wind - 'Ru'ach Se'arah', which describes the horrific ending that follows the bringing of the Minchah ¹ (in the event that the Sotah is guilty). And by the same token the earthenware vessel in which she drinks the Mei Sotah is a sign that she will be broken like an earthenware vessel, and the earth that is placed inside it, that she is about to return to the earth from which she was formed. ²

Oznayim la'Torah #1: Like Rashi explains in Sanhedrin, 81b - in connection with someone who sins twice, who is placed in a small cubicle and fed barley until his stomach splits open - 'because the barley expands in his stomach'.Here too, the Korban consisting of barley is a hint that, if she is guilty, her stomach will swell and split open. ³

Oznayim la'Torah #2: The Minchah comprised 'Kemach - coarse flour, and not 'So'les' - fine flour, because, in Sanhedrin , in connection with the Omer - Rashi defines 'Kemach' as flour that is made-up of a mixture of the chaff and the kernels, and here too, the Sotah caused a mixture of her seed with that of the adulterer. ⁴

Rashi: Her Korban is brought unadorned - without oil, since oil is called 'light', ¹ whereas she acted in darkness; and without Levonah, since the Imahos are called 'Levonah', ² and she departed from their ways.

Ramban, Da'as Zekeinim and Hadar Zekeinim: The Sotah's Minchah is inferior, in that it consists of barley and has no oil and frankincense because it comes to bring on her a punishment, ³ as opposed to other Menachos, which come to create goodwill between Hashem and the owner.

Targum Yonasan: Refer to 5:15:1:1.

Rashi (citing the Sifri): Because she has aroused the jealousy of two 'masters', Hashem ¹ and her husband.

Ramban: Because it would be insensitive to ask the Sotah to pay for and to bring a Korban that will bring about her own demise.

Yerushalmi Sotah, 1:1: We learn from the word "Vehikriv alehah" that a husband brings all the Korbanos that his wife is Chayav on her behalf - even if she ate Cheilev of transgressed Shabbos.

Ramban #1 (in Pasuk 6): Because it is a Minchas Kena'os, and does not come to atone like the other Menachos.

Ramban #2 (in Pasuk 6): Because it is part of the Parshah of Sotah, which the Torah presents here, in order to preserve the sanctity of the camp after having described its detailed Yichus, by determining the Mamzerim ¹ via the law of Sotah.

Ramban: Refer to 5:15:3.1:1.

Targum Yonasan: Even though the husband brings the Korban, it is the Sotah herself who must pay for it. ¹

It implies that the Minchah is the catalyst that reminds Hashem of the Sotah's sin and causes the water to take effect on her. ¹

Menachos, 4a: It teaches us via a Gezeirah Shavah "Avon" "Avon" from the Korban Chatas in Shemini Vayikra, 10:17. that any leftover money goes to Olas Kayitz ha'Mizbe'ach (to be burnt on the Mizbe?ach on the long winter days, when the Mizbe?ach is otherwise not in use).

Menachos, 4a: It implies that a Minchas Sotah that is brought she'Lo Lish'mah is Pasul. ¹