In our Gemara on Amud Beis, we delve into the intricate process of "Gilgul Shevua," a unique legal procedure. When a defendant is obligated to make an oath to defend their claim, the plaintiff has the opportunity to levy additional accusations, compelling the defendant to take oaths on those matters as well. Remarkably, this applies even when the subsequent accusations lack substantial legal basis, drawing inspiration from the repetition of "Amen" uttered by the Sotah, a woman accused of adultery. She too must swear oaths proclaiming her innocence, extending beyond the initial evidence and accusation:

שֶׁנֶּאֱמַר: ״וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן״, וּתְנַן: עַל מָה הִיא אוֹמֶרֶת ״אָמֵן אָמֵן״? ״אָמֵן״ עַל הָאָלָה, ״אָמֵן״ עַל ״הַשְּׁבוּעָה״. ״אָמֵן״ אִם מֵאִישׁ זֶה, ״אָמֵן״ אִם מֵאִישׁ אַחֵר. ״אָמֵן״ שֶלֹּא סָטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה.

As it is stated with regard to a sota: “And the woman shall say: Amen, amen” (Numbers 5:22), and we learned in a mishna (Sota 18a): Concerning what does she say the double expression of: Amen, amen? She says amen on the curse, as she accepts the curse upon herself if she is guilty, and amen on the oath, as she declares that she is not defiled. She states: Amen if I committed adultery with this man about whom I was warned, amen if I committed adultery with another man. Amen that I did not stray when I was betrothed nor after I was married, nor as a widow waiting for my yavam to perform levirate marriage, since a woman at that stage is prohibited from engaging in sexual intercourse with any men, nor when married through levirate marriage to the yavam.

This process resonates with an aspect of human nature that the Torah respects and addresses. When substantial evidence and grounds for suspicion emerge, doubts tend to permeate even innocent interactions that show no signs of betrayal. The Torah acknowledges this complexity through the legal procedure, even though, under normal circumstances, imposing additional defenses against accusations lacking a defense might seem unfair. This is especially meaningful when the basis for this process comes from the situation of an adulterous betrayal, as in such a highly personal breach of trust, it is natural to doubt everything.

Individuals who have committed acts of infidelity or betrayal, whether in personal relationships or business dealings, often ask, "When will you trust me again? When will you see that I've truly changed?" While these sentiments may genuinely reflect a person's remorse and transformation, the victim may require time to rebuild trust. Notably, any actions or behaviors that remotely resemble the initial betrayal, even on a smaller scale, can trigger a renewed cycle of suspicion and doubt. (See our discussion of trauma response in Psychology of the Daf Kiddushin 24.)

This aspect of human nature and the Torah's acknowledgment of it provide valuable insights into the complexities of trust, forgiveness, and the delicate process of healing in the aftermath.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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