The levels of ritual unreadiness TB Sotah 29

 If you’re interested in tumah (טומאה-ritual unreadiness) and taharah (טהרה-ritual readiness), daf TB Sotah 29 and 30 is your cup of tea. It’s a hard and complicated daf that explains how the rabbis reached their conclusions about the transmission of tumah. I’m just going to share with you the outcome.

An av hatumah is the source of contamination. It could be a dead sheretz, one of the creeping crawlers enumerated in the Torah, a zav, a man who had an abnormal seminal discharge from the male sexual organ, or a human corpse.

If anything comes in contact with an av hatumah it becomes a rishon letumah (ראשון לטומאה) commonly just called a rishon. A rishon can contaminate a person, food, or liquids.

If a person, food, liquids comes in contact with a rishon, it becomes a sheni letumah (שני לטומאה). When non-sacramental food or drink (חוּלִּין) becomes a sheni, it can no longer contaminate anything with one exception. As an aside, Rabbi Akiva is the only Sage who holds that a sheni can contaminate other food or drink to the level of a shelishi (שְּׁלִישִׁי). His view was completely rejected.

Terumah is the exception because it has a higher level of sanctity than just regular food. If a sheni touches terumah it becomes a shelishi needs to be burned. It can no longer be eaten by the kohanim.

Because anything that sacrificed on the altar has even a higher level of sanctity, if a shelishi touches a sacrifice, it becomes a reveii (לִרְבִיעִי). The contamination stops here.

We learn the laws of the sheni directly from verses in the Torah. The rabbis applied the rule “A conclusion drawn from a minor or lenient law, to a major or more strict one- מִקַּל וָחֹֽמֶר” to deduce the laws of a shelishi and reveii.

 

 

What really counts

It’s no secret I’m a Boston Red Sox fan because I spent the first 25 years of my rabbinical career in Massachusetts.  But I’m not a fanatic like Ben Wrightman. In the movie Fever Pitch, Ben Wrightman is crazy about the Boston Red Sox baseball team. He rarely misses a game during the spring and summer months.

One winter, Ben falls in love with a young woman named Lindsey and wins her heart. Then spring rolls around, and she finds out that he’s a different person during baseball season. He has no time for her unless she goes to the games with him.

When Lindsey ends her relationship with Ben because of his fanaticism, he talks with a young friend, who says, “You love the Sox. But tell me, have they ever loved you back?” Those words cause Ben to analyze his priorities and to give more time to the woman he loves, who loves him back.

We pour our lives into hobbies, pleasures, activities, work—many good things. Yet we feel that there must be more to life than that. Three times the Torah commands us to consider love in our decision-making. In this week’s Torah portion Akharei Mot-Kedoshim we are told to love our neighbor (19:18) and the stranger.  (19:34) Finally in the book of Deuteronomy we are commanded to love the Lord our God with all our heart with all your soul and with all her might. (Dt. 6:4)

A religious person might think that loving God should come before loving other human beings in the Torah. Obviously, that’s not the case for loving human beings come before loving God. Because this sequence, one Hasidic Master taught that you can’t really love God if you don’t love other human beings especially those who are not like you.

So, when it seems that your life is getting out of balance, the question, “Has that hobby or activity or thing ever loved me back?” may help to keep us in check. Loving God and loving people are what really count.

 

The bitter waters only work if the husband is free from sin TB Sotah 28

 I don’t think that the rabbis ever really wanted to employ the sotah’s bitter waters test to determine whether the wife was innocent or guilty of committing adultery. (Perhaps down deep in their heart, they were skeptical of the efficacy of this miraculous test.) They kept on adding conditions which but prevent this test from happening. We learned on the previous daf TB Sotah 27a when either the husband or wife were mute, lame, or an amputee, she would not drink the bitter waters.

Today’s daf Sotah 28 adds one more important condition. For the bitter waters to work, both the wife and husband have to be free of sin. “(We learn in a baraita -gg) “And the man shall be clear from iniquity, and that woman shall bear her iniquity” (Numbers 5:31), indicates that only when the man is clear of iniquity does the water evaluate the fidelity of his wife, but if the man is not clear of iniquity the water does not evaluate the fidelity of his wife” (Sefaria.org translation)

There is a disagreement what this sin is. Once the wife is warned and then secluded, she is a sotah and is forbidden to have relations with her husband until she is proven innocent by the bitter waters. Rashi says the sin is the husband has intercourse with his wife while she was a sotah.

Moses Maimonides expands the definition of the sin to include any forbidden intercourse with his wife. “Whenever a man has engaged in forbidden relations from the time he attained majority onward, the curse-bearing waters do not test [the fidelity of] his wife. Even if he engaged in relations with the woman he consecrated while she was living in her father's house - which is a Rabbinic prohibition - the waters do not test [the fidelity of] his wife. [This is derived from Numbers 5:31, which] states: ‘The man will then be free of sin, and the woman will bear [the burden of] her sin." [Implied is that] when the man is "free of sin," "the woman will bear [the burden of] her sin.’” (Sefaria.org translation, Mishneh Torah, Sefer Nashim, Hilkhot Sotah, chapter 2, halakha 8)

Ramban expands the definition of sin even further to include all the children of the husband’s household in his commentary on our verse. If they are not free of sin, the bitter waters do not work.

By the way, the rabbis say hold what is good for the gander is good for the goose. If the wife is guilty of adultery and the bitter waters effectively kill her, they will have the same effect on the paramour even though he doesn’t drink the bitter waters. “MISHNA: Just as the water evaluates her fidelity, so too, the water evaluates his, i.e., her alleged paramour’s, involvement in the sin, as it is stated: “And the water that causes the curse shall enter into her” (Numbers 5:24), and it is stated again: “And the water that causes the curse shall enter into her and become bitter” (Numbers 5:27). It is derived from the double mention of the phrase “and…shall enter” that both the woman and her paramour are evaluated by the water.”  (TB Sotah 27a, Sefaria.org translation)

 

His wife was right TB Sotah 27

With today’s daf TB Sotah 27 we begin the fifth chapter of our massekhet. All the mishnayot are frontloaded; consequently, I write about each subsection of the Mishna when we reach it in the Gemara. Today I’ll just give you some background information. The Mishnah begins with the statement by Rabbi Akiva with a response by Rabbi Yehoshua. Because the mishnayot were memorized, almost all of the subsections begin with a statement by Rabbi Akiva with a response by another rabbi, usually Rabbi Yehoshua. The last subsection Rabbi Yehoshua ben Hyrcanus makes a statement with a response by Rabbi Yehoshu.

After the first subsection, each the following subsections begin with “On that same day.” We’ve already learned back in TB Berakhot 28a, what day was that in Jewish history. Because of Rabban Gamliel’s continued public embarrassing treatment of Rabbi Yehoshua, the Sanhedrin deposed him and offered the job to Rabbi Elazar ben Azarya.  Rabbi Elazar ben Azarya’s wife counseled him not to take the job for two reasons. One, he was very young, only 18 years old. Two, the Sanhedrin will eventually regret removing Rabban Gamliel from his position and reinstate him.

Rabbi Elazar ben Azarya took the job and if you remember your Passover Haggadah’s story about him, his hair turned white overnight giving the impression that he was like a man of 70 years old. As the case in my marriage, his wife was correct and eventually the Sanhedrin gave the job back to Rabban Gamliel.

In the meantime, Rabbi Elazar ben Azarya instituted a major change who could attend the yeshiva. Rabban Gamliel believe that the yeshiva should be a very exclusive institution and only the best students were allowed to attend. Rabbi Elazar ben Azarya changed that policy and threw open the doors to all who want to study. On that same day, these were the discussions held.

“What in the world are you thinking?” asks Rabbi Ishmael TB Sotah 26

On today’s daf TB Sotah 26 Rav Naḥman and the rabbis disagree whether a girl who physically cannot have children (an allonit-אַיְילוֹנִית) drinks the bitter waters of a sotah or not. Rav Naḥman holds that this “woman (an allonit-אַיְילוֹנִית) neither drinks nor collects payment of her marriage contract, as it is stated: “And she shall be cleared, and shall conceive seed” (Numbers 5:28), indicating that the sota ritual pertains only to one whose way is to bear seed and give birth, excluding this sexually underdeveloped woman, whose way is not to bear seed.” (Sefaria.org translation) The rabbis teach that she can either drink the bitter waters or not collect her ketubah.

The Gemara wants to know how the rabbis understand the verse in Numbers 5:28. “They require it for that which is taught in a baraita: The verse: “And she shall be cleared, and shall conceive seed” (Numbers 5:28), indicates that if she was barren, she will be remembered and conceive a child; this is the statement of Rabbi Akiva. Rabbi Yishmael said to him: If so, all the barren women will seclude themselves with other men, and they will be remembered and conceive after drinking the bitter water and being found innocent; but that virtuous barren woman, who does not transgress the prohibition of seclusion, since she does not seclude herself with other men, she loses the opportunity to receive this blessing.” (Sefaria.org translation) In other words he says to Rabbi Akiva, “what in the world were you thinking?”

In the midrash Hannah uses Rabbi Akiva’s interpretation of this verse in Numbers to force God’s hand to hear prayer and have her conceive a child. “As for the double language in the verse, “if you will look upon [im ra’o tireh],” (I Samuel 11-gg) Rabbi Elazar said: Hannah said before the Holy One, Blessed be He: Master of the Universe, if You will look upon [ra’o] me now, fine, and if not, in any case You will see [tireh].

“What was Hannah threatening? She said: I will go and seclude myself with another man before Elkana, my husband. Since I secluded myself, they will force me to drink the sota water to determine whether or not I have committed adultery. I will be found innocent, and since You will not make Your Torah false [pelaster], I will bear children. With regards to a woman who is falsely suspected of adultery and drank the sota water, the Torah says: “And if the woman was not defiled, but was pure, then she shall be acquitted and she shall conceive” (Numbers 5:28).” (TB Sotah Berakhot 31b)

This midrash portrays Hannah’s desperate straits. She is even willing to be suspected as a sotah and debase herself in the humiliating ceremony of being forced to drink the water of bitterness, so that the Lord will give her children. In order to “force” God to listen to her, she uses His Torah as a weapon.

If you want to know how Rabbi Yishmael explains the verse numbers, go to our daf and see his alternative explanation.

May I change my mind? TB Sotah 25

Today’s daf TB Sotah 25 asks an interesting question. After a husband warns his wife not to seclude herself with a particular man, may he withdraw or rescind his warning? “A dilemma was raised before the Sages: With regard to a husband who issued a warning to his wife and later retracted his warning, as he did not wish his wife to acquire the status of a sota, is his warning retracted, or is it not retracted?” (Sefaria.org translation)

After rejecting to other proves “The Gemara cites (another-gg) proof: Come and hear that which Rabbi Yoshiya says: Ze’eira, who was one of the men of Jerusalem, told me three matters: A husband who retracted his warning, his warning is retracted; and in the case of a rebellious Elder whom the court wishes to forgive, the court may forgive him; and in the case of a stubborn and rebellious son whose father and mother wish to forgive him for his sins, they may forgive him.

“And when I came to my colleagues in the South and told them these rulings, they agreed with me with regard to two of them, but with regard to forgiving a rebellious Elder they did not agree with me. They held that a rebellious Elder cannot be forgiven, in order that discord not proliferate among the Jewish people. The Gemara comments: One can conclude from Rabbi Yoshiya’s statement that with regard to a husband who retracted his warning, his warning is retracted. The Gemara concludes: Indeed, one can conclude from Rabbi Yoshiya’s statement that the husband can retract his warning.” (Sefaria.org translation)

Yes the husband may retract his warning with one condition. “The Gemara concludes: Indeed, one can conclude from the Rabbis’ statement that the warning cannot be retracted.” (Sefaria.org translation)

 

 

To drink or not to drink that is the question TB Sotah 24

Chapter 4’s first Mishnah, which begins on at the very bottom of daf TB Sotah 23b and continues on daf TB Sotah 24, enumerates which husbands cannot demand that their wives go through with the bitter water test to determine whether or not she is guilty of adultery. In order for the husband to accuse his wife of adultery and drink the bitter waters they must have a valid marriage. Only in a valid marriage does the woman go through the stages of warning (קנוי), seclusion with a man suspected (סתירה) and create the prohibition in the husband and wife the intimate with each other (איסור), and drink the bitter waters of a sotah (מי סוטה). The Gemara also adds one more condition. The sequence of events matters. “Rabbi Aḥa bar Ḥanina came from the South, he came and brought the following baraita with him: The verse states: “But if you have gone astray while under your husband, and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20). This indicates that the halakhot of a sota apply only when sexual intercourse with the husband preceded sexual intercourse with the paramour, and not in a case when sexual intercourse with the paramour preceded intercourse with the husband. In the case of a betrothed woman who committed adultery, intercourse with the paramour preceded intercourse with the betrothed, and this verse excludes her from drinking the bitter water of the sota.” (Sefaia.org translation) The only question that remains is whether the woman is entitled to her ketubah.

 Here is the breakdown of the Mishna:

The first group of women are women who are not married; nevertheless, they have a strong pre-marriage bond that is the last step before marriage. They don’t drink the bitter waters nor do they collect their ketubah. “With regard to a betrothed woman who secluded herself with another man after being warned by her betrothed, and a widow waiting for her brother-in-law [yavam] to perform levirate marriage who secluded herself with another man after being warned by her yavam, they neither drink the bitter water nor collect payment of their marriage contracts.” (Sefaria.org translation)

The second group of women are women who have entered forbidden marriages, “a widow who was married to a High Priest, or a divorcée or ḥalutza who was married to a common priest, or a mamzeret or Gibeonite woman who was married to a Jew of unflawed lineage, or a Jewish woman of unflawed lineage who was married to a mamzer or a Gibeonite.” (Sefaria.org translation) They neither drink the bitter waters nor collect their Ketubah.

The third group of women are women were married who admit their guilt, or witnesses testify that she is guilty, or she refuses to drink the bitter waters which is tantamount to admitting guilt. These women don’t drink the bitter waters nor do they collect their ketubah.

The fourth group of women are those whose husband changes his mind and doesn’t want her to drink the bitter waters, or a husband who has intimate relations with his wife on the way to Temple in Jerusalem for the bitter waters test. These women don’t drink; however, they are entitled to their ketubah.

The fifth group of women are women whose husbands died before they could administer the bitter waters to their wives. Beit Shammai holds that they don’t drink the bitter waters and are eligible to collect their ketubah. Beit Hillel holds that these women either have to drink the bitter waters and if they refuse, they do not collect their ketubah.

The sixth group are women who “was pregnant with the child of another man at the time of her marriage and a woman who was nursing the child of another man at the time of her marriage neither drink the bitter water nor collect payment of their marriage contracts. This is the opinion of Rabbi Meir. This is because by rabbinic law they may not marry for twenty-four months after the baby’s birth, and therefore these also constitute prohibited marriages.” (Sefaria.org translation) The sages hold since they can separate and marry after the correct allotted time, she can drink the bitter waters.

The seventh group of women are women who longer are not physically able to give birth or never physically able to give birth. Rabbi Meir holds that they do not drink and do not collect their ketubah. Rabbi Elazar holds that since the husband may take on a second wife and fulfill the mitzvah of “being fruitful and multiply,” she can drink the bitter waters.

The final group of women are women whose husbands are unable to go through the stages of warning, seclusion, and drinking the bitter waters. “And these are the women to whom the court issues a warning in place of their husbands: One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison. The Sages said that the court warns her not in order to have her drink the bitter water if she disobeys the warning, but in order to disqualify her from receiving payment of her marriage contract. Rabbi Yosei says: The court’s warning also serves to have her drink, and when her husband is released from prison he has her drink.” (Sefaria.org translation)

 

G is for gossip

Inventor with R. G. LeTourneau is known for his enormous earth-moving machines. One of his products was known simply by the name, “Model G.” A prospective buyer, hoping to stump a salesman, asked, “What does the ‘G’ stand for?”

“I guess the G stands for gossip,” was the salesman’s quick reply. “Because, like gossip, this machine moves a lot of dirt, and moves it fast!”

“Playing on the linguistic similarity of the Hebrew for ‘leper’ (m’tzora) and the Hebrew for one who gossips (motzi shem ra), the sages consider leprosy to be a punishment for the sins of slander and malicious gossip (Lev. R 16:1)”(Etz Hayyim commentary below the line, page 652) The Book of Proverbs as a lot to say about gossip: Those who gossip are untrustworthy (11:13) and should be avoided (20:19). Gossip separates the closest of friends (16:28) and keeps relational strife boiling (18:8). It pours fuel on the coals of conflict, feeding the flames of hurt and misunderstanding (26:21-22).

Who doesn’t know from experience that gossip is a damaging whisper. We fool ourselves into thinking that those juicy, whispered comments here and there are harmless. But gossip leaves behind a wide swath of destruction and is never a victimless crime. Someone is always hurt. So here’s a word to the wise: “Where there is no talebearer, strife ceases” (Prov. 26:20). Let’s leave the dirt-moving to big machines. Put the shovels away and revel in the joy of gossip-free relationships!

 

What should we do with the leftovers? TB Sotah 23

Today’s daf TB Sotah 23 discusses a halakhic conundrum, the joint ownership of a kohen and his wife’s minkha offering. When a person offers a minkha, a grain sacrifice, the kohen takes a handful of the grain mixture and burns it on the altar. Whatever is left over the kohen and his sons eat. If a kohen offers a minkha sacrifice, the minkha is completely burned on the altar. The question the Gemara will be deliberating is the conundrum when a kohen’s wife offers up the minkha. Since the kohen pays for the minkha, he has a share in it; consequently, all of it should be burned on the altar. On the other hand, his wife is bringing this minkha offering. After the handful is burnt on the altar, her share in the sacrifice produces leftovers which normally would be eaten by the kohanim. According to rabbinic interpretation, leftovers from sacrifices are forbidden to be burnt on the altar. What should be done to these leftovers after the handful is burned on the altar? The Gemara provides two solutions.

“Yehuda, son of Rabbi Shimon ben Pazi, said that the priest burns the remainder not as an offering but for the purpose of firewood. This is permitted, in accordance with the opinion of Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer says: With regard to those parts of an offering which may not be burned, for a pleasing aroma you may not burn them; however, you may burn them on the altar for the purpose of firewood.” (Sefaria.org translation) This solution works only if you accept Rabbi Eliezer’s position which the rabbis don’t.

“With regard to the remainder, they (the rabbis) act in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, as it is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says with regard to the meal-offering of a sinner who is a priest: The handful is removed from the meal-offering and sacrificed by itself, and the remainder is neither eaten nor burned on the altar; rather, it is scattered on the place of the ashes.” (Sefaria.org translation)

Rambam poskins in accordance with the majority view of the rabbis. (Mishneh Torah, Sefer Avodah, Hilkhot Sacrificial Procedure, chapter 2, halakha 12)

Tomorrow we begin the third chapter of our massekhet!

 

Four people who are not fooling God TB Sotah 21 and 22

Mishnah back on TB Sotah 20a concludes with four people who erode the world. “He (Rabbi Yehoshua) would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman [perusha], and those who injure themselves out of false abstinence; all these are people who erode the world.” (Sefaria.org translation) Starting on yesterday’s daf and continuing on today’s daf TB Sotah 22, the Gemara gives examples of these four types of people.

The foolish man of piety- “The Gemara asks: Who is considered a foolish man of piety? For example, it is one who sees that a woman is drowning in a river, and he says: It is not proper conduct to look at her while she is undressed and save her.” (Sefaria.org translation) Obviously saving a life is a cardinal mitzvah and takes precedence over misplaced and stupid piety.

A conniving wicked person- “Who is considered a conniving wicked person? Rabbi Yoḥanan says: This is one who presents his statement to the judge before the other litigant comes and thereby prejudices the judge in his favor. Rabbi Abbahu says: This is referring to one who gives a dinar to a poor man in order to complete the sum of two hundred dinars for him, so that he will no longer be entitled to receive charity, as we learned in a mishna (Pe’a 8:8): One who has two hundred dinars may not collect gleanings, forgotten sheaves, pe’a, and the poor man’s tithe, since he is not defined as poor. However, if he has two hundred less one dinar, even if he is given one thousand dinars at once, he may collect.” (Sefaria.org translation) The Gemara gives other examples of this conniving wicked person.

An abstinent woman- “When it is stated in the baraita that a maiden who prays constantly is one who erodes the world, it is referring, for example, to Yoḥani bat Retivi, who constantly prayed and pretended to be saintly but actually engaged in sorcery.” (Sefaria.org translation) Rashi says that Yoḥani bat Retivi was a sorceress and a midwife. When a woman was about to give birth, Yoḥani bat Retivi would say some type of incantation to close her womb and make her delivery difficult and painful. Yoḥani bat Retivi would go outside and “pray,” but in reality, she would just stop her witchcraft. The mother would now give birth. Yoḥani bat Retivi wanted to look saintly, but really was quite the opposite.

Those who injure themselves out of false abstinence- “And those who injure themselves out of false abstinence [perushin] are people who erode the world. The Sages taught: There are seven pseudo-righteous people who erode the world: …The righteous of Shechem [shikhmi]; this is one who performs actions comparable to the action of the people of Shechem, who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self-flagellating righteous; this is one who injures his feet, as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The bloodletting righteous; Rav Naḥman bar Yitzḥak says that this is one who lets blood by banging his head against the walls because he walks with his eyes shut, ostensibly out of modesty. The pestle-like righteous; Rabba bar Sheila says that this is one who walks bent over like the pestle of a mortar.” (Sefaria.org translation)

Although these people may fool their community, God knows the true intention. “Rav Naḥman bar Yitzḥak said: That which is hidden is hidden, and that which is revealed is revealed, but in Heaven everything is known, and the great court in Heaven will exact payment from those who wear the cloak of the righteous but are in fact unworthy. The Gemara relates: King Yannai said to his wife before he died: Do not be afraid of the Pharisees [perushin], and neither should you fear from those who are not Pharisees, i.e., the Sadducees; rather, beware of the hypocrites who appear like Pharisees, as their actions are like the act of the wicked Zimri and they request a reward like that of the righteous Pinehas (see Numbers, chapter 25).” (Sefaria.org translation)

 

“You’ve come a long way, baby!” TB Sotah 21

Daf TB Sotah 21 begins the discussion whether women should learn Torah and I mean in the widest sense of the word. The Mishnah 20a says that the sotah’s punishment may be delayed for up to three years based on her merits. “If she has merit, it delays punishment for her and she does not die immediately. There is a merit that delays punishment for one year, there is a larger merit that delays punishment for two years, and there is a merit that delays punishment for three years” (Sefaria.org translation) The Gemara wants to know what is this merit that delays for punishment. The second possible merit is Torah for “Ben Azzai states: A person is obligated to teach his daughter Torah, so that if she drinks and does not die immediately, she will know that some merit she has delayed punishment for her.” (TB Sotah 20a, Sefaria.org)

According to classical rabbinic understanding, only men and not women are obligated to study Torah based on the verse in Deuteronomy 11:19 “ וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם-and you shall teach them to your sons.” Here the rabbis understand the verse literally i.e. “your sons” not “your daughters.” The Amoraim had a problem with Ben Azzai for how could he say one is obligated to teach his daughter Torah. Consequently, they reinterpreted what Ben Azzai meant. She didn’t learn Torah, but she facilitated her children and her husband to study Torah. “Ravina said: Actually, the merit that delays the punishment of the sota is the merit of Torah study, and with regard to that which you say, i.e., that she is not commanded to do so and performs a mitzva, the mishna is not referring to the merit of her own Torah study. Granted, she is not commanded to study Torah herself; however, in reward for causing their sons to read the Written Torah and to learn the Mishna, and for waiting for their husbands until they come home from the study hall, don’t they share the reward with their sons and husbands? Therefore, if the sota enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.” (Sefaria.org translation) The rabbis could paraphrase Mel Brooks by saying “It’s good to be in a patriarchal society.”

For close to 2000 years, women were forbidden to study Torah. Only at the beginning of the 20^th century, the people realize forbidding women to study Torah was a grievous mistake.

 “The Bais Yaakov movement was started by seamstress Sarah Schenirer in 1917 in Kraków, Poland.^[1] The first school building survives as apartments, and is marked with a bronze plaque.

“While boys attended cheder and Talmud Torah schools (and in some cases yeshivas), at that time, there was no formalized system of Jewish education for girls and young Jewish women.

“Schenirer saw that there was a high rate of assimilation among girls due to the vast secular influences of the non-Jewish schools that the girls were then attending. Sarah Schenirer concluded that only providing young Jewish women with a thorough, school-based Jewish education would effectively combat this phenomenon. She started a school of her own, trained other women to teach, and set up similar schools in other cities throughout Europe.

“She obtained the approval of Yisrael Meir Kagan (author of Chofetz Chaim), who issued a responsum holding that contemporary conditions required departing from traditional prohibitions on teaching women Torah and accepting the view that it was permitted. Following the Chofetz Chaim's approbation, the Bais Yaakov Movement in Poland was taken under the wing of Agudath Israel. Additionally, Schenirer sought and received approbation from Hasidic rabbis as well, most notably the Belzer Rebbe and the Gerrer Rebbe.^[2] Judith Grunfeld was persuaded to assist Schenirer. The original Bais Yaakov was a seminary of sorts, intended to train girls to themselves become teachers and spread the Bais Yaakov movement. Grunfeld would lead the seminary from 1924 to 1929.^[3)

(https://en.wikipedia.org/wiki/Bais_Yaakov)

 

Thank God, women have come a long way.  When I was an undergraduate student at JTS, my Talmud hevruta for four years was Suzanne Levin. Whenever we didn’t understand the Gemara, after ma’ariv we would head upstairs and ask our R.A., Judy Hauptman, to explicate what we didn’t understand. My son Hillel as an undergraduate at JTS study, with Prof. Judy Hauptman! Today there are many different institutions and opportunities for women to teach and study Talmud. There is a web site Hadran-Advancing Talmud study for women at https://hadran.org.il/. Rabbanit Michelle Farber teaches a dafyomi class online there.

With permanent ink a scribe has to be very careful TB Sotah 20

On today’s daf TB Sotah 20 Rabbi Meir who is a scribe adds iron sulfate to the ink he uses in order to make it permanent. The Gemara has two different traditions who told him not to use permanent ink. In the first go around his teacher Rabbi Yishmael instructs him not to make his ink permanent and in the second go around it is his teacher Rabbi Akiva. The Gemara is unable to resolve which version is correct.

Only in the first version do we learn the reason why the ink should not be permanent. “Afterward, when I came to learn Torah before Rabbi Yishmael, he said to me: My son, what is your vocation? I said to him: I am a scribe [lavlar] who writes Torah scrolls. He said to me: My son, be careful in your work, as your work is the work of Heaven, lest you omit a single letter from the Torah scroll or add a single letter, and in this you are found to be destroying the entire world if the mistake alters the meaning of the verse and results in blasphemy.” (Sefaria.org translation)

Rashi ד"ה אִם תַּחְסִיר אוֹת אַחַת provides us with two examples where a missing letter or an additional letter would change the meaning of the verse in a blasphemous way. If the scribe would leave off the letter “aleph” in the word “emet,” the verse will read “The Lord Adonai is dead- יהֹוָ֤ה אֱלֹהִים֙ מֶ֔ת” instead of “the Lord is truly God-יהֹוָ֤ה אֱלֹהִים֙ אֱמֶ֔ת.” (Jeremiah 10:10) If the scribe would add the letter “vov” to the word “bara,” the verse will read “Beraisheet created the Lord-בְּרֵאשִׁ֖ית בָּרָ֣אוֹ אֱלֹהִ֑ים” instead of “When Go begin to create” (Genesis 1:1)

Rabbi Ya’akov taught that Rabbi Meir made a distinction between the ink he used for writing Torahs, teffilin, and mezzuzot, and the ink he used to write the scroll for the sotah ceremony in the temple. “Rabbi Ya’akov says in the name of Rabbi Meir: It is except for the ink used to write the scroll with the sota passage used in the Temple.” (Sefaria.org translation) God’s name in the scroll used in the sotah ceremony needed to be dissolved in the bitter waters while we want the Torah scroll to remain kosher for as long as possible. If one letter is missing from the Torah scroll, it no longer remains valid to be read and needs to be fixed.

When the wife is perceived innocent and her husband a nudnik TB Sotah 19

Starting on yesterday’s daf and continuing on today’s daf TB Sotah 19, the Gemara discusses how many times may husband bring his wife to the Temple in Jerusalem and have a drink the bitter waters of a sotah. There are three opinions, the tanna kamma Rabbi Yehuda, and the sages. They are all interpreting the verse “This is the law of jealousy-זֹאת תּוֹרַת הַקְּנָאֹת” (Numbers 5:29). The rabbis understand the word “This- זֹאת” as a restrictive term, limiting the application of the law. They also understand the word “law- תּוֹרַת” as an expansive term. Each opinion either emphasizes the limited application of this law or emphasizes the expansive application of this law.

The tanna kamma emphasizes the word “law” and teaches “This teaches that the woman drinks and repeats, i.e., she must drink a second time if she becomes a sota again.” (Sefaria.org translation) Rabbi Yehuda emphasizes the word “This” and teaches “that the woman does not drink and repeat. Rabbi Yehuda said: There was an incident in which Neḥunya the ditch digger testified before us in the name of his teachers that the woman drinks and repeats, and we accepted his testimony with regard to two men, but not with regard to one man. Even if she drinks the water of a sota while married to her first husband, she must drink again after violating a warning by her second husband. However, one husband cannot have his wife drink twice.” (Sefaria.org translation) “The baraita concludes: And the Rabbis say: The woman does not drink and repeat, whether with regard to one man or with regard to two men.” (Sefaria.org translation)

Rava explains where each position agrees with each other and when they disagree. “Rava said: Different halakhot apply to different cases: With regard to one husband who accused his wife twice about one paramour, everyone agrees that the woman does not drink and repeat, having been proven innocent once, as it is written: “This is the law of jealousy.” The word “this” is a restricting term and excludes that possibility. With regard to two different husbands and two different paramours, where her first husband suspected her with regard to one paramour during her first marriage and the second husband suspected her with regard to a different man during the second marriage, everyone agrees that the woman drinks and repeats, as it is written: “This is the law of jealousy,” in all cases of jealousy.

“They disagree when there is one husband and two paramours, i.e., where one husband warned her with regard to a second paramour after she survived her first ordeal. They also disagree in a case of two husbands and one paramour, i.e., if her second husband accused her with regard to the same paramour on account of whom she was compelled to drink by her first husband.

“The opinions are justified as follows: The first tanna holds that the phrase “the law of jealousy” serves to include all of these cases. In almost all cases the woman drinks and repeats. The word “this” serves to exclude only the case of one husband and one paramour, in which she does not drink and repeat.

“And the Rabbis mentioned later in the baraita hold that the word “this” serves to exclude all of these cases. The woman almost never drinks and repeats. The phrase “the law of jealousy” serves to include only the case of two husbands and two paramours, in which she does drink and repeat.

“And Rabbi Yehuda holds: The word “this” serves to exclude two of the cases, and the phrase “the law of jealousy” serves to include two. The word “this” serves to exclude the two cases of one husband and one paramour and one husband and two paramours. In neither of these cases does the woman drink and repeat. The phrase “the law of jealousy” serves to include two cases, i.e., two husbands and one paramour, and all the more so two husbands and two paramours. In both of these cases, the woman must drink and repeat.” (Sefaria.org translation)

Rashi ד"ה ורבי יהודה really clarifies Rabbi Yehuda’s position. His position is that a husband can only bring his wife as a sotah to the Temple once. If the same husband wants to bring his wife to the Temple as a sotah again and again, the blame shifts from the wife to the husband. By treating his wife who has already been proven innocent once thusly, he demonstrates that he is cantankerous and his wife is now perceived innocent by the rabbis.

 

 

 

 

 

 

 

 

 

 

                                              

Gilgul shevu’a TB Sotah 18

Although today’s daf TB Sotah 18 doesn’t use the terminology of gigul shevu’a (גִילגוּל שְׁבוּעה), it is the major source for this concept. Imagine a prosecuting attorney says to a witness, as long as you have taken oath about the matter before this court, you now have to swear more oaths on your other activities. That is exactly what Jewish law allows. Nevertheless, there are two limitations concerning these new oaths. The new oaths must be additive and related to the first oath.

The sotah is the source of gigul shevu’a. After the Kohen administers the curse of the adjuration, the woman answers “Amen, amen!” (Numbers 5:22) The purpose of this seemingly redundant answer of amen is to teach us that one may pile on oath upon oath. “MISHNA: With regard to what does she say: “Amen, amen” (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: 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; amen that I did not become defiled, and if I did become defiled, may all these curses come upon me.” (Sefaria.org translation)

 The additional oaths, gigul shevu’a, in our case of the sotah must be about other acts of infidelity that impact the husband-wife relationship. If a husband divorces his wife and before he remarries her (a la Richard Burton and Elizabeth Taylor) and she hooks up with other men, he cannot make her swear about her relationships with other men during that in between time period, now that he suspects her and makes a drink the bitter waters of a sotah. The Mishnah concludes with this rule. “This is the principle: In every case where if she would engage in sexual intercourse with someone else she would not become forbidden to her husband due to this act, he may not stipulate with her that her oath include that act. The oath can include only cases in which she would be rendered forbidden to him.” (Sefaria.org translation)

 

                                       

 

 

No get out of jail card TB Sotah 13

 Today’s daf TB Sotah 13 continues the theme of measure for measure. The Gemara explains for burying Jacob, Joseph merits Moses burying him. When all the rest of the Israelites were plundering the Egyptians for back wages, Moses went to find Joseph’s burying place so that he would fulfill the oath that Joseph made the children of Israel swear to take his bones from Egypt and bury him in the land of Israel. “The Gemara asks: And from where did Moses our teacher know where Joseph was buried? The Sages said: Serah, the daughter of Asher, remained from that generation that initially descended to Egypt with Jacob. Moses went to her and said to her: Do you know anything about where Joseph is buried? She said to him: The Egyptians fashioned a metal casket for him and set it in the Nile [Nilus] River as an augury so that its water would be blessed. Moses went and stood on the bank of the Nile. He said to Joseph: Joseph, Joseph, the time has arrived about which the Holy One, Blessed be He, took an oath saying that I, i.e., God, will redeem you. And the time for fulfillment of the oath that you administered to the Jewish people that they will bury you in Eretz Yisrael has arrived. If you show yourself, it is good, but if not, we are clear from your oath. Immediately, the casket of Joseph floated to the top of the water.” (Sefaria.org translation) because Moses was faithful to redeem Joseph’s oath, merits the Holy One burying him. “§ The mishna teaches: Who, to us, had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself.” (Sefaria.org translation)

As you might know, Moses pleaded with God again and again to allow him to enter the land of Israel with the rest of the Israelites only to be refused. The Gemara gives one reason why Moses was not permitted to enter the Promised Land. “God’s telling Moses “rav lakh” was intended to mean: You have a rav, i.e., God, Who says that you may not enter Eretz Yisrael. You must not importune Me anymore, so that people should not say: How difficult is the Master and how obstinate is the student. The Gemara asks: And why was Moses punished so much in that he was not allowed to enter Eretz Yisrael, despite being so righteous? The school of Rabbi Yishmael taught that the reason is based on the common aphorism: Based on the camel is the burden. In other words, a person is judged in accordance with his stature, and therefore a righteous individual will be punished greatly due to any sins he committed.” (Sefaria.org translation) When the Israelites thirsted for water and God instructed Moses to speak to the rock, Moses disobeyed and struck it. (See numbers 20:11-12) For that disobedience, God decreed he should not enter the land of Israel.

Whether this was a fair punishment or not can be debated. Nevertheless, we learn from this story that God expects more from our leaders. They are held to a higher standard. We should too. We expect our president not to commit crimes whether they concern his business practice or breaking federal law. We expect our clergy not to commit crimes whether they embezzle money or sexually abuse children. Because they are in positions of power, they are role models. When they abuse their position, the full extent of the law should be applied to them. They get no “get out of jail” card.

The miraculous birth of Moses TB Sotah 12

As we continue to celebrate the holiday of Passover today, coincidentally or not, on today’s daf TB Sotah 12 we can find some the most famous midrashim concerning the miraculous birth and early life of Moses. I’ll share some of them for you. All quotes obviously come from Sefaria.org translation.

“§ The verse states concerning Moses: “And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months” (Exodus 2:2). The Gemara asks: But Jochebed was pregnant with Moses for three months at the outset, before Amram remarried her, as will be explained further… The verse states with regard to the birth of Moses: “And the woman conceived, and bore a son; and when she saw him that he was a goodly [tov] child, she hid him three months” (Exodus 2:2). It is taught in a baraita that Rabbi Meir says: “Tov” is his, Moses’, real name, as it was given to him by his parents when he was born. Rabbi Yehuda says: His name was Toviya. Rabbi Neḥemya says: They said he was good because they saw that he was fit for prophecy. Others say: They said he was good because he was born when he was already circumcised. And the Rabbis say: At the time when Moses was born, the entire house was filled with light, as it is written here: “And when she saw him that he was a goodly [tov] child,” and it is written there: “And God saw the light, that it was good [tov]” (Genesis 1:4)…

“The verse states: “And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with bitumen and with pitch; and she put the child therein, and laid it in the willows by the river’s bank” (Exodus 2:3). The Gemara asks: What is different about bulrushes that she decided to use them? Rabbi Elazar says: From here it is derived concerning righteous people that their money is more precious to them than their bodies, as she took an inexpensive material to build the ark. And why do they care so much about their money? Because they do not stretch out their hands to partake of stolen property. Therefore, their own property is very precious to them…(Righteous people want to be above suspicion is the meaning of their property is more precious to them-gg)”

“The Gemara comments: The Pharaoh’s daughter said: “This [zeh] is one of the Hebrews’ children” (Exodus 2:6). Rabbi Yoḥanan says: This teaches that she prophesied unknowingly, as the intention of the word “zeh” was: This one falls, i.e., is cast, into the water, but no other will fall by means of water, for on that day Pharaoh’s decree was canceled.

"The Gemara explains: And this is what Rabbi Elazar said: What is the meaning of that which is written: “And when they shall say to you: Seek unto the necromancers and the diviners, that chirp [metzaftzefim] and that mutter [mahggim]” (Isaiah 8:19)? The explanation of their chirping and muttering is: They see [tzofin], but they do not know what they are seeing; they enunciate [mahggim], but they do not know what they are enunciating. Although necromancers and diviners do have some insight into the future, they do not see clearly enough to understand what they are actually seeing.

“The Gemara applies this to Pharaoh: Pharaoh’s astrologers saw that the savior of the Jewish people would be stricken by water. Therefore, they arose and decreed: “Every son that is born you shall cast into the river” (Exodus 1:22); they thought that their vision indicated that Moses would be killed in the water. Once Jochebed cast Moses into the water, although he was protected in an ark, the astrologers said: We no longer see in the stars anything like that sign we saw as to the downfall of the leader of the Jews by water, and therefore at that moment they canceled their decree. But they did not know that what they saw foretold that Moses would be stricken on account of the waters of Meribah. They envisioned a downfall for Moses by water but didn’t fully comprehend their vision.

“And this is what Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “These [hemma] are the waters of Meribah, where the children of Israel strove with the Lord, and He was sanctified in them” (Numbers 20:13)? The verse indicates that these are the waters that the astrologers of Pharaoh saw and on account of which they erred (for this event did not happen until many decades later-gg). And this is what Moses said: “The people, among whom I am, are six hundred thousand men on foot [ragli]; and yet You have said: I will give them flesh, that they may eat a whole month” (Numbers 11:21). Moses said to the Jewish people: On account of me, which is an alternative meaning of the word ragli, all of you were saved, as the decree to throw all males into the river was canceled on my account.”

Happy Passover to everybody.

Measure for measure TB Sotah 8-11

The theme of dappim 8 through 11 is measure for measure or Hebrew מִדָּה כְּנֶגֶד מִדָּה. If the person transgresses, his punishment fits the crime. “It is taught in a baraita in the Tosefta (3:1–5) that Rabbi Yehuda HaNasi would say: From where is it derived that with the measure that a person measures, he is measured with it? As it is stated: “In full measure [besase’a], when you send her away, you contend with her” (Isaiah 27:8). In other words, in the measure, bese’a, that one used in one’s sin, God will contend with, i.e., punish, him.” (Sefaria.org translation) Conversely, the person’s reward is commensurate to his actions. The Gemara will begin with the sotah and then show how this attribute plays out with Samson, Avshalom, and Miriam.

“And we found this with regard to a sota, that with the measure with which she measured, she is measured with it: She stood by the opening of her house to exhibit herself to her paramour, therefore a priest has her stand at the Gate of Nicanor and exhibits her disgrace to all; she spread beautiful shawls [sudarin] on her head for her paramour, therefore a priest removes her kerchief from her head and places it under her feet; she adorned her face for her paramour, therefore her face becomes sallow after drinking the bitter water; she painted her eyes for her paramour, therefore her eyes bulge after she drinks; she braided her hair for her paramour, therefore a priest unbraids her hair and makes it disheveled; she indicated to her paramour with a finger that he should come to her, therefore her fingernails fall off; she girded herself for her paramour with a ribbon as a belt, therefore a priest brings an Egyptian rope and ties it for her above her breasts; she extended her thigh for her paramour, therefore her thigh falls away after drinking.

"She received her paramour upon her stomach, therefore her stomach swells; she fed him delicacies of the world, therefore her offering is animal food, as it is from oats; she gave him fine wine to drink in fine cups, therefore a priest gives her bitter water in an earthenware mekeida, a simple clay vessel, to drink.

“She acted in secret; therefore, God, referred to in the verse “Who dwell in secret, with the Most High” (Psalms 91:1), turns His face to her, as it is stated: “The eye of the adulterer waits for the twilight, saying: No eye shall see me; and the Hidden Face will turn” (Job 24:15). The adulterer acts in the twilight of the night to act in secrecy, and therefore God, Who is concealed, arranges that the matter is revealed in public.” (Sefaria.org translation)

“The mishna (on daf 9b) provides additional examples of people who were treated by Heaven commensurate with their actions. Samson followed his eyes, therefore he was punished measure for measure, as the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes” (Judges 16:21).

“Absalom was excessively proud of his hair, and therefore he was hanged by his hair. And furthermore, because he engaged in sexual intercourse with ten of his father’s concubines (see II Samuel 15:16 and 16:22), therefore ten spears [loneviyyot] were put, i.e., thrust, into him, as it is stated: “And ten young men that bore Joab’s armor compassed about and smote Absalom, and slew him” (II Samuel 18:15). And because he stole three times, committing three thefts of people’s hearts: The heart of his father, as he tricked him by saying that he was going to sacrifice offerings; the heart of the court, as he tricked them into following him; and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel” (II Samuel 15:6), therefore three spears were embedded into his heart, as it is stated: “Then said Joab: I may not tarry like this with you. And he took three spears in his hand, and thrust them through the heart of Absalom, while he was yet alive” (II Samuel 18:14).

“The mishna continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15).

“Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin.

“Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8).” The mishna provides additional examples of people who were treated by Heaven commensurate with their actions. Samson followed his eyes, therefore he was punished measure for measure, as the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes” (Judges 16:21).

“Absalom was excessively proud of his hair, and therefore he was hanged by his hair. And furthermore, because he engaged in sexual intercourse with ten of his father’s concubines (see II Samuel 15:16 and 16:22), therefore ten spears [loneviyyot] were put, i.e., thrust, into him, as it is stated: “And ten young men that bore Joab’s armor compassed about and smote Absalom, and slew him” (II Samuel 18:15). And because he stole three times, committing three thefts of people’s hearts: The heart of his father, as he tricked him by saying that he was going to sacrifice offerings; the heart of the court, as he tricked them into following him; and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel” (II Samuel 15:6), therefore three spears were embedded into his heart, as it is stated: “Then said Joab: I may not tarry like this with you. And he took three spears in his hand, and thrust them through the heart of Absalom, while he was yet alive” (II Samuel 18:14).

“The mishna (on daf 9b) continues: And the same is so with regard to the reward of good deeds; a person is rewarded measure for measure. Miriam waited for the baby Moses for one hour at the shore of the Nile, as it is stated: “And his sister stood afar off, to know what would be done to him” (Exodus 2:4). Therefore the Jewish people delayed their travels in the desert for seven days to wait for her when she was smitten with leprosy, as it is stated: “And Miriam was confined outside of the camp seven days; and the people journeyed not until Miriam was brought in again” (Numbers 12:15).

“Joseph merited to bury his father, resulting in a display of great honor to his father, and there was none among his brothers greater than he in importance, for he was viceroy of Egypt, as it is stated: “And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and it was a very great company” (Genesis 50:7–9). Who, to us, had a greater burial than Joseph, as it was none other than Moses who involved himself in transporting his coffin.

“Moses merited to be the only person involved in the transportation of Joseph’s bones to be buried in Eretz Yisrael, and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him” (Exodus 13:19). Who had a greater burial than Moses, as no one involved himself in his burial other than the Omnipresent Himself, as it is stated: “And He buried him in the valley in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: Not only with regard to Moses did the Sages say that God takes part in his burial, but also with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in” (Isaiah 58:8). (Sefaria.org translation)

On the following dappim, the Gemara goes into great detail first by verse expanding this message of measure for measure for each of these and other characters in the Bible.

One late-night comedian noticed the irony concerning defendant Trump. His indictment could be traced back to his adulterous sexual misbehavior and now his arrest based on the testimony of (David) Pecker. Or as we would say in Hebrew מִדָּה כְּנֶגֶד מִדָּה.