The limits placed upon those who could undergo the ritual reflected another set of concerns. Sterile, aged, and barren women could not be accused(M. Sotah 4:3). As the outcome of the ritual was a sign of a false pregnancy; a woman in one of these categories could brazen it out, and the ritual and the name of God would be profaned, so the authorities wished to avoid this. The husband of such a woman, on the other hand, could also be jealous and would now have no recourse. The authorities of the Mishnah made no effort to deal with that situation. This restriction along with the previous one narrowed the possibility that the ritual would be used.
The Mishnah also specified that the husband could not have relations with his wife while she was under suspicion(M. Sotah 1:2, 5— with some areas of uncertainty). This might not have been difficult during periods when polygamy was widespread, but that was not the case in mishnaic times. It further restricted the use of the ritual, however, as the woman now had to be appropriately watched until the ritual could be carried out. As it involved travel to Jerusalem , a considerable period of time was likely to elapse between the accusation and the ordeal, especially if the couple resided in the Diaspora. To enforce this sexual restraint two or three individuals guarded the woman during a journey to Jerusalem . If the husband had intercourse with his wife, then the ritual was not performed.
The presiding priest was given the duty of counseling the woman before further steps were initiated. This consisted of trying to get her to admit her guilt or to state that she had acted under the influence of“wine, playful conduct, childishness or evil neighbors.” The Mishnah was less concerned with the woman and more with the misuse of the name of God . It should not be blotted out because of some minor folly(M. Sotah 1:4). If intercourse took place before her marriage to her current husband, the curse of the ordeal did not apply.
If she admitted an innocent contact with another man, but not adultery, she was shamed and had to return her ketubah. Otherwise