יח וכן מצינו בסוטה שבמדה שמדדה בה מדדו לה היא עמדה על פתח ביתה ליראות לו לפיכך כהן מעמידה על שער נקנור ומראה קלונה לכל היא פרסה לו סודרין נאין על ראשה לפיכך כהן נוטל כפה מעל ראשה ומניחו תחת רגליה היא קשטה לו פניה לפיכך
18 <b><i>GEMARA</i></b>. R. Joseph said: Although the measure<span class="x" onmousemove="('comment',' Meted out by a Jewish Court of Justice. ');"><sup>13</sup></span> has ceased, [the principle] IN THE MEASURE has not ceased.<span class="x" onmousemove="('comment',' Referring to Divine retribution. ');"><sup>14</sup></span> For R. Joseph said, and similarly taught R. Hiyya: From the day the Temple was destroyed, although the Sanhedrin ceased to function, the four modes of execution<span class="x" onmousemove="('comment',' V. Sanh. 90a. ');"><sup>15</sup></span> did not cease. But they did cease! — [The meaning is:] The judgment<span class="x" onmousemove="('comment',' Through Divine intervention. ');"><sup>16</sup></span> of the four modes of execution did not cease. He who would have been condemned to stoning either falls from a roof [and dies] or a wild beast tramples him [to death]. He who would have been condemned to burning either falls into a fire or a serpent stings him. He who would have been condemned to decapitation is either handed over to the [Gentile] Government<span class="x" onmousemove="('comment',' Which executes him by the sword. ');"><sup>17</sup></span> or robbers attack him. He who would have been condemned to strangulation either drowns in a river or dies of a quinsy.<span class="x" onmousemove="('comment',' V. Sanh. (Sonc. ed.) p. 236. ');"><sup>18</sup></span> It has been taught: Rabbi<span class="x" onmousemove="('comment',' [The parallel passage in Sanh. 100a has 'R. Meir']. ');"><sup>19</sup></span> used to say: Whence is it that in the measure with which a man measures it is meted out to him? As it is said: By measure in sending her away thou dost contend with her.<span class="x" onmousemove="('comment',' Isa. XXVII, 8. ');"><sup>20</sup></span> I have here only a <i>se'ah</i>;<span class="x" onmousemove="('comment',' The word for by measure is connected by Rabbi with se'ah, a dry measure of which a trikab (equals three kab) is a half. Se'ah is taken as representing a very serious offence. ');"><sup>21</sup></span> whence is it to include a trikab and half a trikab, a <i>kab</i> and half a <i>kab</i>, a quarter, an eighth, a sixteenth and a thirtysecond part of a <i>kab</i>? There is a text to state, For all the armour of the armed man in the tumult.<span class="x" onmousemove="('comment',' Isa. IX, 4, E.V. 5. The Hebrew words for 'armour' [H] and 'armed man' [H] are likewise connected with se'ah. ');"><sup>22</sup></span> And whence is it that every <i>perutah</i><span class="x" onmousemove="('comment',' A small coin, here representing a minor offence which is not overlooked for punishment. ');"><sup>23</sup></span> reckons together into a great sum? There is a text to state, Laying one thing to another to find out the account.<span class="x" onmousemove="('comment',' Eccl. VII, 27. ');"><sup>24</sup></span> Thus we find in the case of a suspected woman that in the measure with which she measured it was meted out to her. She stood at the entrance of her house to display herself to the man; therefore a priest sets her by the Nicanor-gate and displays her disgrace to all. She wound a beautiful scarf about her head for him; therefore a priest removes her headgear and places it under her feet. She beautified her face for him; therefore