[11a - 26 lines; 11b - 55 lines]
(a)A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Setirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband until she drinks Mei Sotah (see (c) below).
(b)The husband must bring his wife to the Beis ha'Mikdash, along with a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. The Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(c)An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of HaSh-m's name) is written on parchment and then immersed in the water, causing the ink to dissolve. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and had been defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she were faithful to her husband, she would remain unharmed and would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.
2)[line 20]ביאתה או חליצתה מאחיו של ראשון פוטרת צרתהBI'ASAH O CHALITZASAH ME'ACHIV SHEL RISHON POTERES TZARASAH- (The Gemara is proving from this statement that the Tzarah of a Sotah may perform either Yibum or Chalitzah. If Rebbi Shimon permits Yibum of the Sotah d'Rabanan herself, he certainly permits Yibum of her Tzarah. Even though the Rabanan debate the first point and do not permit Yibum of the Sotah d'Rabanan herself, nevertheless they do not argue the second point. They agree, then, that Yibum may be performed with her Tzarah.)
3)[line 6]המחזיר גרושתוHA'MACHZIR GERUSHASO
(a)It is forbidden for any Jew to remarry his wife after divorcing her, if she married someone else in the interim (who subsequently divorced her or died), as the Torah states, "Lo Yuchal Ba'alah ha'Rishon Asher Shilecha, Lashuv l'Kachtah..." (Devarim 24:4). This Isur applies only if she was married after the initial divorce; if she was raped, her ex-husband may remarry her.
(b)Our Gemara quotes the argument of the Tana'im as to whether the ex-husband is prohibited from remarrying her if she became engaged (but not married) to someone else after the initial divorce.
4)[line 25]כיון דאיתעקר איעקרKEIVAN D'I'AKAR I'AKAR- since the words "Acharei Asher Hutama'ah" were "uprooted" from the verses of Machzir Gerushaso, i.e. written to teach us about a different subject (Sotah) it only teaches us about that subject, [and teaches us nothing about Machzir Gerushaso]
5)[line 35]כשרה לעלמאKESHEIRAH L'ALMA- permitted to marry anyone, i.e. a woman who may marry a Kohen