The Mishna on 20a says, if she has a zechus, it is "toleh la." Then in the next Mishna on 22b, R' Shimon argues and says, that a zechus does NOT push off the effects of the water. Rebbi argues that a zechus DOES push off the punishment, but she is differentiated from a Tahora since she will not give birth (like a Tahora is promised) and she will slowly deteriorate (misnavna v'holeches), hence it will be noticable right away that she was guilty, but her zechus pushes off the death.
Fine. However, on 6a, Rav Yosef and Rav Sheses argue as to what the Chachamim (of the Mishna on 20a) hold. R' Sheses says, that even the Chachamim agree with Rebbi that she is misnavna v'holeches. No problem. But according to Rav Yosef, the chachamim hold that she appears totally well. The zechus is totally "toleh la" and the whole thing is pushed off 1,2, or 3 years.
1. How can it be that the Chachamim (according to the way Rav Yosef is learning), are not concerned about the Tahorot? We won't know the difference between a Tameah and a Tahora until the zechus wears off?
2. Who gets to go back to her husband? It doesn't seem like a misnavna v'holeches should be allowed, since it's clear she was guilty, even though she has a zechus? And if we say (according to R' Yosef) that there is no process of misnavna v'holeches, then there is no way differentiating between a Tameiah and a Tahora, so do we forbid every woman to got back to her husband? This would be very difficult to understand since the pasuk promises her that she will give birth, i.e. lead a healthy life thereafter.
Thanks,
Yair
The first thing that we must remember is that a woman does not become Asur to her husband without Edim. The Parshah of Kinuy and Stirah is a Chidush in that it teaches that the woman is Asur until she drinks the Mei Sotah. However, there are many women for whom the Mei Sotah is ineffective, such as one whose husband is "Ein Menukeh m'Avon." We are not concerned with the fact that perhaps although she drank she is really not Tahor (and she is just one of the types of women for whom the Mei Sotah is not effective); once she drinks, she is Mutar.
The Rambam writes that even when her Zechus is Toleh her, she becomes sick, although she does not show the signs of Tzavsah Baten, etc. At this point she is Mutar to her husband. Only when the signs of Tzavzah Baten commence does she become Asur (Rambam, Hilchos Sotah 3:21).
Dov Zupnik