Sotah 19B

תנו רבנן: ״והשקה״ מה תלמוד לומר? והלא כבר נאמר ״והשקה״! שאם נמחקה מגילה ואומרת ״איני שותה״⁠ — מערערין אותה ומשקין אותה בעל כרחה, דברי רבי עקיבא.

A baraita states: What is the meaning when the verse states after the sacrifice of the meal-offering: “And he should make her drink the water” (Numbers 5:27)? But isn’t it already stated: “And he should make the woman drink the water of bitterness that causes the curse” (Numbers 5:24)? The baraita answers: The repetition teaches that if the scroll was already erased and then the woman says: I will not drink, she is forced [me’arerin] to drink against her will. This is the statement of R' Akiva.

רבי שמעון אומר: ״ואחר ישקה״ מה תלמוד לומר? והלא כבר נאמר ״והשקה״! אלא, לאחר כל מעשים כולן האמורין למעלה. מגיד שלשה דברים מעכבין בה: עד שלא קרב הקומץ, ועד שלא נמחקה מגילה, ועד שלא תקבל עליה שבועה.

R' Shimon says: What is the meaning when the verse states: “And the priest should take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, and afterward he should make the woman drink the water” (Numbers 5:26)? But isn’t it already stated previously: “And he should make the woman drink” (Numbers 5:24)? Rather, this verse indicates that the sota is given the bitter water to drink only after all the actions that are stated above are performed, i.e., erasing the scroll, sacrificing the meal-offering, and administering the oath. Therefore, this verse teaches that 3 matters preclude her from drinking: She does not drink until the handful is sacrificed, and until the scroll is erased, and until she accepts the oath upon herself.

עד שלא קרב הקומץ. רבי שמעון לטעמיה, דאמר: מקריב את מנחתה ואחר כך משקה.

The Talmud elaborates: She does not drink until the handful is sacrificed. R' Shimon conforms to his line of reasoning stated earlier, as he says that the priest sacrifices her meal-offering and afterward forces her to drink.