Talking Talmud

Returning to a baby born in the 8th month, which is considered a danger to the child, and perhaps the mother. Can such a child survive? Plus, the prolonging of a fetus in the womb. [Who's Who: Rava Tosfa'a] Also, defining and determining a "saris chamah," and why it's all moot nowadays.

More on King David and the Givonim. Also, the disturbing story of the sons of King Saul and their maltreatment of converts. Also, more on the men whose injured or damaged genitalia won't let them father children. And an unusual mishnah, where a tanna's inquiry gets two responses and an example before the mishnah returns to the details of halakhah.

Converts and their subsequent generations. What happens when a second-generation Egyptian convert marries a first-generation Egyptian convert? Is their child considered third generation or second generation? It seems to depend which party is the father and which the mother - whom does it follow? It's a machloket. With the example of an animal designated as a korban chatat that is pregnant, and how the decisions re the animals may have implications for the family of the generations of converts. Also, on the natin and mamzer - in terms of marrying those who are born Jewish. Plus, another case of gezarah shavah. And the story of the Givonim (with more to come tomorrow).

More on Ammon and Moav. Why are they excluded? Plus, why is a Jewish woman supposed to say within? Also, King David's prayers in Psalms, and some of the placement of the Ammonite and Moavite women, and his own lineage. Also, the complications that can result for an Ammonite family, though the women are kosher to marry those who are born Jewish. But when the halakhah contradicts the authoritative view, the sage is told to take his suggestion outside of the beit midrash... Lest it be misunderstood to be the halakhah. Though it is kept in the Gemara itself.

Two mishnayot: Several parties are prohibited from marrying those who are born Jewish, but can still marry converts to Judaism or freed female slaves. Beginning with a male with damaged genitalia and shifting to the Givonim, who have a rabbinic decree against them, or at least those who are capable of having children. Also, converts from Ammon and Moav are forever prohibited from marrying women who are born Jewish, while their female counterparts are allowed to marry men who born Jewish. Edomite and Egyptian converts are prohibited for 3 generations only. But the practical halakhah is likely different. Plus, the attention paid to David (who is not yet king) and his lineage - on both sides.

Some opening audio issue, but it resolves quickly. Why do we need 3 verses to teach us about terumah? The Gemara explains why we need all 3. Also, the next discussion of wounded or crushed testicles, and the implications for not only marriage, but also eating terumah, and so in. With some extensive discussion about the possible nature of the injury, and what happens if it's congenital.

Resh Lakish's explication of the text, in providing the source for ma'aser sheni becoming impure and then available for use to anoint one's body. Which aligns with what is done for the living and the dead in the same way. Plus, the various interpretations of the biblical term that accounts for the above as well. Also, another derivation from a verse - about impure kohanim who must purify before they can eat terumah. Likewise, who has to bring korbanot as "bar kapparah," those who need atonement (zav and metzora) - when is their time of purification? A range of times are able to be derived from the verse. And, another mnemonic... for where terumah is treated more stringently than ma'aser sheni. Plus, some thoughts on why these topics are getting so much attention.

A detour to some agricultural mitzvot, albeit still as compared to terumah. Ma'aser sheni, bikkurim, etc. Plus, a person in the acute period of mourning - an onen - who is exempt from mitzvot: prohibited or permitted in ma'aser sheni and/or bikkurim? Plus, the value of a mnemonic.

On not circumcising in the Midbar, after leaving Egypt. Categories of those with physical issues that may prevent one's eligibility to eat terumah.

A classic dispute between R. Akiva and R. Eliezer, with regard to explication of the biblical text. Also, delaying a sick baby's brit milah for 7 days, which has implications for the Korban Pesach, which is its own conundrum. Plus, 7 days on the calendar vs. 7 periods of 24 hours. Also, the uncircumcised and the purification sprinkling of the parah adumah, and the implications for Pesach, as well as how it's all derived.