One who warned his wife —- R’ Eliezer says: He must warn her in the presence of two witnesses, but he can give her to drink [the bitter waters] on the testimony of one witness or [even] his own testimony. R’ Yehoshua says: He must warn her in the presence of two [witnesses], and he can give her to drink [the bitter waters only] on the testimony of two [witnesses].

How must he warn her? [If] he said to her in the presence of two [witnesses], “Do not speak with so-and-so,” and she spoke with him —- she is still permitted to her husband, and she may eat terumah. [If] she went with him into a secluded place and stayed with him long enough to become defiled —- she is forbidden to her husband and forbidden to eat terumah; and if he dies, she must receive chalitzah and cannot be taken in yibum.

The following [women] are forbidden to eat terumah: One who says, “I am defiled to you,” or one about whom witnesses testify that she is defiled; and one who says, “I will not drink,” or one whose husband does not want to give her to drink; and one whose husband cohabited with her on the way.  How must he deal with her? He takes her to the court of that place, and they designate two learned men to [accompany] him lest he cohabit with her on the way. R’ Yehudah says: Her husband can be trusted regarding her.

They bring her up to the High court in Jerusalem [where] they instill fear in her in the manner in which they instill fear in wit-nesses to capital cases. They say to her: My daughter, wine causes much [impropriety], levity causes much, childishness causes much, [and] bad neighbors cause much. Do for the sake of His great Name which is written in holiness, so that it not be erased in the water. And they relate to her incidents which neither she nor her father’s family deserve to hear.

If she said, “I am defiled,” she writes a receipt for her marriage contract and is divorced. But if she said, “I am pure,” they take her up to the Eastern Gate which was opposite the Nicanor Gate, where they give the women suspected of adultery [the bitter waters] to drink, purify the women who have given birth, and purify those who have [recovered from] tzaraas. A Kohen takes hold of her garments —- if they tore they tore, and if they became tattered they became tattered —- until he uncovers her bosom; and he undoes her hair. R’ Yehudah says: If her bosom was comely he did not uncover it; and if her hair was comely he did not loosen it.

If she was dressed in white, he dresses her in black; if she was wearing gold ornaments, chokers, nose-rings or finger rings, they remove them from her in order to disgrace her. He then brings an Egyptian rope and ties it above her breasts.  Whoever wishes to watch may come and watch, except for her male and female slaves, because she is familiar with them. And all the women are allowed to watch her, for it is stated (Ezekiel 23:48): And all the women will have been chastised not to imitate your lewdness.

According to the standard in which one behaves, so he is treated. She adorned herself for the sin —- the Almighty disgraced her; she revealed herself for the sin —- the Almighty revealed her [sin]; she sinned with the thigh first and then with the belly —- therefore the thigh should be struck first and then the belly; and the rest of the body does not escape [either].

Samson followed his eyes, therefore the Philistines pierced his eyes, as it is stated (Judges 16:21): And the Philistines took hold of him and pierced his eyes. Absalom glorified in his hair, therefore he was hung by his hair. And inasmuch as he cohabited with the ten concubines of his father, ten lances were thrust into him, as it is stated (II Samuel 18:15): And ten men, bearers of Joab’s armor, circled [him] ... And inasmuch as he stole three hearts —- the heart of his father, the heart of the court, and the heart of Israel —- as it is stated (II Samuel 15:6): So Absalom stole the hearts of the men of Israel, therefore, three darts were thrust into him —- as it is stated (II Samuel 18:14): And Joab took three darts in his hand and thrust them into Absalom’s heart.

Any doubt concerning afflictions [of tzaraas] at the outset is tahor as long as it has not been confirmed to be tamei. Once it has been confirmed to be tamei, a doubt [is ruled to be] tamei.  A zav is checked in seven ways as long as he has not been confirmed to [be tamei] from zivah —- concerning food, drink, carrying a load, jumping, illness, sight, and thought. Once he has been confirmed [to be tamei from] zivah, we do not examine him —- his mishap, or doubts because of his seminal discharge are tamei, since the matter is indicated.  [If] someone struck his fellow and they assessed that he would die, but [his condition] improved from what it had been. After that, it worsened and he died —- [the attacker] is liable. R’ Nehemiah says: He is exempt, for the matter is indicated.

Samuel was a nazir, according to the opinion of R’ Nehorai, as it is stated: And no “morah” shall come upon his head (I Samuel 1:11). It is stated with reference to Samson “morah” (Judges 13:5), and it is stated with reference to Samuel “morah,” just as morah said in connection with Samson [refers to a] nazir, so too morah said in connection with Samuel [refers to a] nazir. Said R’ Yose: But does morah not mean [fear] of flesh and blood? R’ Nehorai said to him: Does it not already state: Samuel said, “How can I go? If Saul hears, he will kill me” (I Samuel 16:2), [which shows] that he indeed had upon him the fear of flesh and blood.