But a second arose and spoke:
“In order to win Beruriah one need be neither the handsomest nor the most subtle, but the strongest. For what is the beauty of our most beautiful against her beauty? And what is the guile of our most subtle against her subtlety? Our handsomest will quail before her, asking, ‘Why am I so ugly?’—And our cleverest will confront her like a helpless simpleton. But the presence of a powerful man will descend upon her senses like a cloud; the breath of immense masculine power will penetrate her like wine and intoxicate her. To make a woman bite into a forbidden apple, it takes a wily serpent; but to make a woman lust for a man other than her husband, it requires one whose strength will work upon her like the pressure of two mill-stones. And if Beruriah withstand great masculine strength, then is her virtue beyond uncertainty.”
And he spoke in such a way that all might see he was the strongest and should be their choice.
But a third arose and spoke:
“In order to gain Beruriah, one need not be the handsomest, the wiliest or the strongest, but the most learned. For if our fellow-student is right in all he says as to the wisest and the wiliest then must he surely recognise that not even masculine strength will touch Beruriah’s soul. For she will tell herself, ‘An untamed bull is stronger; and what man is more powerful than a lion? Shall I then languish with desire for the wild bull, the lion, and the elephant?’ But the most learned of us will know how to call forth her admiration, and will win her heart through his skill in holy lore. And if her husband, our master Rabbi Mayer, can demonstrate the purity of a reptile in one hundred and fifty different ways, then her seducer will have to be able, in twice one-hundred and fifty ways, to prove that Reuben did not sin with Bilhah, the wife of his father Jacob,—that King David did not sin with Bathsheba, the wife of Uriah the Hittite, and that Beruriah’s sin against her husband will likewise be no sin. And if Beruriah withstand the great interpretative power of our most learned associate, then is her virtue beyond uncertainty.”
And he spoke in such a way that all might see he was most learned and should be their choice.
Whereupon a fourth arose and spoke:
“In order to triumph over Beruriah, one need be neither the handsomest nor the wiliest, nor yet the strongest or the most learned. For the sum of his learning will be as naught against her own, and who dare assure us that he will not be left sitting before her like a pupil before a master? And will she not say that in our Yeshiva we study Torah only to make that which is sinful appear pure? Therefore I say to you that in order to triumph over Beruriah one must be the most illustrious. And who is most illustrious if not he who can add to his personal gifts and to his own good name the pedigree of his noted family? Our master, Rabbi Mayer, Beruriah’s husband, is endowed with many virtues. But he springs from lowly, convert stock, and his origin is but an impure source. How Beruriah’s heart will melt with consuming desire when she feels the presence of one whose ancestry dates back to the kings of the House of David! And only after she has withstood the fascination of a genuine descendant from such illustrious forebears will her virtue have been proved beyond all doubt.”
That by these words he meant to indicate himself there was not the slightest question, for he was one who claimed to be descended from the kings of the House of David, and flaunted his ancestry as a peacock displays its tail.
And now there arose one whom all viewed in the greatest astonishment, their eyes distended and their mouths agape, for none could believe that he, too, would rise to speak. And he said: