Sotah 034

11:
But what is strange and unusual about the fact that Rambam codified the view of Rabbi Eli'ezer in the matter of the Torah education of women is not just the fact of the choice. Rambam does not explain his decision to codify the law according to the view of Rabbi Eli'ezer. Now, that in itself is not strange: in his general introduction to Mishneh Torah Rambam states that it is his deliberate intention to remove all discussion and equivocation and to present to the earnest student of Torah 'the law, the whole law and nothing but the law' (if I may be forgiven for misappropriating a phrase from a completely different context). What is truly strange is that none of his commentators see fit to question or explain this selection: all they do is note its provenance from our mishnah!

12:
From Mishneh Torah this halakhah found its way, ultimately, into the Shulĥan Arukh of Rabbi Yosef Karo [Yoreh De'ah 246:6], where it is codified with an almost verbatim quotation from Mishneh Torah. One of the few perspicacious commentators on the Shulĥan Arukh who realizes what is happening is Rabbi Ĥayyim Yosef David Azulai [1724-1806], one of the greatest of the commentators on the Shulĥan Arukh from the Sefaradi world on the eve of modern times. (His sobriquet is ĥida, and his commentary on the Shulĥan Arukh is called Birkei Yosef.] He writes:

And he continues by bringing an argument from the discussion of the Gemara on our mishnah, from which discussion – says Ĥida – it becomes apparent that the sages of the Gemara sided with ben-Azzai!

13:
The late Professor Yeshayahu Leibowitz – the 'enfant terrible' of modern Israeli orthodoxy – is on record as having said that just one change in accepted halakhah would completely alter the halakhic status of the modern Jewish woman: she must be required to study Torah and not excused that duty. Surely, if ever there was an instance where Conservative Judaism should act halakhically and uproot established halakhah this is it. Is it not time that this piece of unpleasant misogyny be removed in theory as well as in practice from our tradition? Should not ben-Azzai be restored to his rightful place?

To be continued.

Meir Noach writes:

I always thought the statement 'who teaches his daughter Torah is teaching her licentiousness,' was hard to fully understand. Now seeing it in context it makes more sense!! The statement means if she learns Torah the bitter waters will have less effect on her so she will be more likely to cheat on her husband. On the other hand if she learns Torah she may be less likely to cheat on her husband.

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Linda Faurot writes:

Every time I read, involved with a study session of Sotah, my inner being rebels and resents this 'a little'. I'm sure as most women would and do. This seems to give leave to men to do whatever they please with whomever and whenever they please (whether they're Jewish or not). I say 'a little' now because of my beloved Rabbi Nodel. His explanation of this is thus:

Men and women were created equal but separate – mind, body and soul, as each is responsible and have to answer for their own being. Woman was taken from the 'left' rib of man, next to the heart, so they will love each other so the women will want to be as one with her mate to help him fulfil the commandment (given to man) of 'be fruitful'. Man and woman was created – one women, one man as a natural order – not one male and several females, as He created for the animals. The left side also, so the man will draw the women close for warmth and to protect her, as the right side is to draw warmth and protection from God.

He (Rabbi Nodel) also explained this:

'To remember, man was created from the ground then placed in the Garden, where women was created from bone inside the Garden, as the women would have to endure more. To be created inside the Garden was a special blessing – similar to the special blessing given to the fish.

He (Rabbi Nodel), also said that man not woman (because he was created first) has many blessings (a woman in his home). The tzitzit to be worn by man is to remind man to be mindful of God first. The tzitzit hang below the waist – man's weakest point – also as a reminder, that his (man's) thoughts should be elevated and help him to remember. Adam's punishment was not only because he disobeyed 'only one' commandment (now more duties and commandments), but because he not only didn't repent and ask for forgiveness, he blamed the women (for his own desire) and he blamed God himself – and still does!!!! Now, however, everybody blames everybody else.

I respond:

Perhaps others would like to comment on the above.