6b: The Role of Merit

Ok, most of this discussion is actually on the bottom of 6a, and it is just briefly referenced again on our amud for today. However, since I only learned it after my post on 6a, and it is too interesting to pass up, I'm going to stick it here. Forgive me.

The rabbis, or at least Rebbi, seems to be bothered that this one act of infidelity cancels out all other good things that a woman has done in her life. Therefore, he claims "z'chut toleh ba'mayyim HaMarim" -- Merit can slow the bitter waters down. In other words, if a woman is guilty of infidelity, but is otherwise an upstanding human being, the Sota water will eventually get here, but it will take longer -- as she wastes away more slowly. Though this might seem like a more harsh punishment, Rebbi seems to think it is not as bad - presumably because she is alive longer. R Shimon, however, disagrees - in essence saying infidelity cancels out all other good things a woman has done. His reasoning is sound - if merit did delay the inevitable, then the whole Sota ritual is worthless. There is no timeframe given for how long the wasting away takes. The other problem with Rebbi's opinion is what if a woman drinks the waters, does not die on contact, but later in her life gets sick and dies - as is the way of the world. How could she ever really prove her innocence?

We could also say that they are uncomfortable with one sin canceling all good deeds - but that is just how it goes in any justice system -- especially the Torah's. People are put to death for gathering sticks on Shabbat and rebelling against Moshe. Even in American law previous behavior can have an impact on sentencing - both for better and for worse -- but ultimately one act can cancel out all good things before it - at least in this world. For this reason, perhaps Rebbi's opinion is another piece of evidence of the Rabbi' discomfort with the whole ritual.