One who warns his wife [not to associate with a certain man]: Rabbi Eliezer says: he warns her on the testimony of two witnesses, and makes her drink [the bitter waters] on the testimony of one witness or on his own testimony. Rabbi Joshua says: he warns her on the testimony of two and makes her drink on the testimony of two.

How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.

The following are prohibited to eat terumah:She who says [to her husband], “I am unclean to you”, and witnesses came [and testified] that she was unclean; She who says, “I refuse to drink [the water]”. She whose husband does not want to make her drink [the water]: And she whose husband had intercourse with her on the journey. How does [the husband] deal with her? He brings her to the court in the place where he resides, and they assign to him two disciples of the sages lest he have intercourse with her on the journey. Rabbi Judah says, her husband is trusted with her.

They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear.

If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it.

If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).

Samson went after [the desire of] his eyes; therefore the Philistines put out his eyes, as it is said, “And the Philistines laid hold of him, and put out his eyes” (Judges 16:2. Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten of his father’s concubines, therefore [they thrust] ten spears in him, as it is said, “And ten of Joab’s young arms-bearers closed in [and struck Absalom until he died]” (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it is said, “So Absalom stole the hearts of the people of Israel” (II Samuel 15:6), therefore three darts were driven into him, as it is said, “And he took three darts in his hand, and drove them through the heart of Absalom” (II Samuel 18:1.

The same is true for good.Miriam waited one hour for Moses, as it is said, “And his sister stood afar off”, (Exodus 2:4), therefore Israel was delayed for her seven days in the wilderness, as it is said, “And the people did not journey until Miriam was brought in again” (Numbers 12:15). Joseph had the merit of burying his father and there was none among his brothers greater than he, as it is said, “And Joseph went up to bury his father…and there both chariots and horsemen went up with him” (Exodus 50:7,9). Whom do we have who is greater than Joseph since none other than Moses occupied himself [with his burial]? Moses had the merit [to bury] the bones of Joseph and there was none in Israel greater than he, as it is said, “And Moses took the bones of Joseph with him” (Exodus 13:19). Whom do have greater than Moses since none other than the Omnipresent was occupied [with his burial], as it is said, “And He buried him in the valley” (Deuteronomy 34:6)? Not only concerning Moses did they say this, but concerning all the righteous, as it is said, “And your righteousness shall go before your, the presence of God shall gather you [in death]” (Isaiah 58:8).