Talking Talmud

On demons, angels, human beings, and animals. Also, on how people should not attempt to look in the prohibited 4 directions, or aspects of the functioning of the heavens, the future, etc. Rather, we focus on this world. Plus, not looking at a rainbow, whether for reasons that disparage the phenomenon or for those that elevate it. Also, the question of one who is overcome by a desire to sin - what should he do? When should he dress in black and go find a place where he can sin? Also, the mishnah and semichat yadayim - the laying on of hands. Plus, [Who's Who] The Zugot (from Pirkei Avot). But what are the details here? Machloket! Specifically, on whether semikhah was required when. Essentially, the first recorded dispute. Plus, [Who's Who: Yehudah Ben Tabbai... and Shimon ben Shetach.

Such a rich daf! First, the story of "Pardes," the four who entered the Pardes and came out with very different reactions (Ben Azzai, Ben Zoma, Elisha ben Avuyah, and R. Akiva). What happened to them is helpful, and perhaps essential, to understanding how people function in the world, when they confront that which is difficult, or metaphysically challenging, and the like. Also, Elisha ben Avuyah's conduct as Acher (Other), the apostate whom R. Meir still regarded as his teacher. And what that means for both R. Meir and Acher himself.

How angels were created, daily, for the purpose of singing the praises of God... Or via the utterances of God. Plus, R. Akiva's foray into aggadic interpretation and the double rebuke he receives for his efforts. Also, how R. Yochanan ben Zakkai taught, or didn't, the Ma'aseh Merkavah to R. Elazar ben Arakh. And what happens to R. Elazar ben Arakh when he delves in on his own, including the creation of angel(s), and the connection of his enterprise to Avraham Avinu. Plus, the rainbow in the cloud when R. Yehoshua and others were learning Ma'aseh Merkavah.

Delving into Ma'aseh Merkavah, when we're not supposed to learn it at all... Who should not be studying Ma'aseh Merkavah? Perhaps everyone, but broad strokes may be acceptable, or acceptable for a select few. Plus, the words of the Torah are not to be taught to a non-Jew. And how R. Elazar defers his opportunities to learn Ma'aseh Merkavah. Also, the purported hiding of the Book of Ezekiel, and the way it was accepted for study - but with some possibly innate danger, nonetheless. Plus the term "chashmal."

Delving into "Ma'aseh Bereishit" - including the order of creation, heavens or earth first? It's debatable, by Beit Shammai and Beit Hillel: top down or bottom up? The later sages arrive at a resolution. And yet, the discussion of the Rakiya (firmament) is still rather beyond what we can make sense of. Also, a dispute between R. Yishmael [Who's Who] and R. Akiva, who have significantly different approaches in interpretation of the Torah. In this case, R. Akiva is presented as the student of Nachum Ish Gamzu, and the function of "et" to teach additional halakhah, or in this case, the discussion of the way of creation.

On the illicit sexual relationships bring explicitly listed in the Torah - even that list leaves out some prohibited relationships. Plus, a statement by the mishnah on the essence of the Torah that the Gemara understands to be both explicit and derived details of halakhah. Also, chapter 2: Limiting the public study or discourse on certain topics, from the sexually illicit relationships to Ma'aseh Merkavah, and the metaphysics of the Divine. With some caveats, of course. Plus, other topics to avoid.

A range of mitzvot, beginning with hatarat nedarim, that the mishnah claims are not well sourced in the text of the Torah. The Gemara than contradicts this premise of the mishnah, for each of the mitzvot or categories of halakhah discussed - by means of examples of biblical verses to back up the defense. The question then is why does the mishnah make this claim?

Tashlumin - making things up, from sacrifices and beyond. What happens if you can't make it up? Plus, how tashlumin play out after Sukkot, at the point when you can no longer make it up. Also, the difference between theft, for example, and the child who is a mamzer - which status cannot be undone. And how can you make up the korban, when you actually can? Also, delving further into the essence of what it means to be able to make something up - and when you cannot. For example, an individual's responsibility vs. that of the congregation. [Who's Who: Bar Hey Hey and Ben Bag Bag] plus, more from Bar Hey Hey, beyond tashlumin. And what does it mean to serve God with 101 tries, as compared to only 100 tries.

What monies can be used to pay for the korbanot of a festival, in particular, the Chagigah shelamim? And when you you need to lay out money, can you combine money from your own pocket with your ma'aser sheni money? Especially when you need more than one animal to feed the family. And why ma'aser behamah animals could not be brought on yom tov. Also, a mishnah! What happens when you have many mouths to feed and not much money? Or vice versa? Or little of either, or a great deal of both? Plus, can those who are advised to bring many korbanot shelamim bring a large animal instead of several small ones?

A dispute between R. Yochanan and Resh Lakish on the mitzvah here of seeing and being seen. Note the parallel passage to Masekhet Peah, on those mitzvot which have no limit - including "ra'ayon," which needs defining in the context of Re'eiah. What is the extent to which we need to bring what we bring to God? Anthropomorphism par excellence. Also, a new mishnah - on what monies can be used to pay for what (when sacred property (ma'aser sheni) and when "hullin," non-sacred property).