Talking Talmud

Who is a minor? The Gemara follows the mishnah's discussion of the abilities of the child - to ride on his father's shoulders to the Temple, or to walk holding his hand. But how did the child get to Jerusalem to begin with? Clearly, his mother brought him, as she comes to Jerusalem to fulfill her own obligation of simcha, rejoicing. With support for this presumption in the biblical story of Chana and Shmuel. And the Gemara then extrapolates to connect children's obligation and exemption to that of adults. Also, explaining the dispute in the mishnah between Beit Hillel and Beit Shammai regarding the expense of each sacrifice by understanding their fundamentally different approaches to the nature of korbanot, and the "original" sacrifice. Plus, a dispute between R. Yishmael and R. Akiva that unpacks the original dispute even more fundamentally.

The story of R. Yochanan who encounters a man who is picking less ripe figs and leaving the ripe figs. And the rationale and value of picking the figs that weren't quite ready becomes a springboard for some heavy hitting philosophical discussion of how God takes some people before their time, the question of hidden wrong-doing, and the possibility of trusting people that nothing inadvertently wrong has taken place. The object lesson is found in the trust Rava gives his wife, who (as it happens) is the daughter of R. Hisda. Also, more on the see-and-be-seen aspect of this mitzvah, and how it compares to Hester Panim, God's hidden face in the world, and the Jewish experience over all. Note again, the anthropomorphism. And God's pain, as it were. Plus, the story of R. Kahana hiding under Rav's bed.

A halakhic discussion and an aggadic discussion. First, a study of why those who are excluded from the mitzvah of Re'eiah, even when the exclusions are rather self-evident (women, tumtum, androgynous, plus a slave who has not been freed). Second, one who is blind and can't see, even in one eye, is exempt from appearing, or from the obligation to be seen - which introduces a large measure of anthropomorphism... And highlights the distance between God and the Jewish people, in the era of the sages, as compared to the biblical Temple relationship. To wit, the verses that made the sages cry.

On the list of people who are not obligated in the mitzvah of Re'eiah is the "deaf" person, a category which is expanded to include those who cannot hear but can speak, and those who can hear but are mute. How does their obligation differ from the obligation of others, including as that obligation is present in the mitzvah of Hakhel. Which spawns the question of whether those who cannot speak cannot learn. Also, a philosophy of learning, as found on this daf, that entails a different kind of hearing, namely, from the heart. Including how teachers learn from students, with an explicit focus on R. Elazar ben Azariah, and a cycling back to the mitzvah of Hakhel. Which leads into the absolute must of being able to hear others, even when you don't agree. A critical Gemara in understanding the purpose and implications of learning altogether.

Introducing the closing, shortest tractate in Moed. On the holiday pilgrimages to Jerusalem with the specific sacrifices that were required for those days. What it means to celebrate underlies these factors of the mitzvot of the day, in term so rejoicing. Also, the mishnah that introduces the tractate, the mitzvah of "re'eiah" - going up to the Beit HaMikdash on the holidays. Everyone is obligated in this mitzvah - except for the long list of those who are not. Plus, disputes by Beit Hillel and Beit Shammai regarding how we define a "katan," a minor, with regard to this specific going up to Jerusalem. Does the child need to be able to walk or not, for example?

Departing the body upon burial becomes the purview of the mourners and the deceased, both. We say: Go in peace, in contrast to the good wishes for the living: Go to peace - there's more to go and do, for the living. Plus, the importance of the language we use at this time, as based on biblical verses. Also, a closing note on occupying yourself with prayer and Torah study, and an ever increasing movement forward and upward. Plus, the notion that death isn't the end of our doing good, then in the World to Come.

Lifespans, by the sages' estimation, and the biographical detail that we are lucky enough to happen upon, now and again, in the Talmud. Plus, the encounters of various sages with the Angel of Death. Also, the process of honoring the deceased. Plus, the future of death (or absence of a future for death, in the time of redemption). Also, the comforting by the sages of R. Yishmael, when his son's died. And at this "shiva visit," Rabbi Akiva spoke last, and from personal experience. Plus, the need for empathy, and the connection the mourning Jerusalem and the Temple.

The daf continues to discuss mourning rituals and can and cannot be done in the house of an Avel. What do these descriptions teach us about daily life in the times of the Taanaim? The daf explores whether a person can grieve excessively and how is that determined

Tearing keriya - rending one's clothes. For whom do we tear? Starting with father, mother, and teacher - as learned from the prophet Elisha and his relationship with Eliyahu. Plus, tearing keriya as mourning for the Beit HaMikdash. Also, the specifics of tearing keriya for more than one person at once - which may have been as horrific as it sounds, or perhaps the Gemara is exploring the parameters of tearing keriya, though it sounds morbid. Plus, when the tear can be mended afterwards (but not with regard to one's parents).

The mourning practices are not put into play during Chol HaMoed, though if the person who died is a sage or a righteous person, the Chol HaMoed exemption shifts to acknowledge the more communal mourning. Note also the attempt to explain the WHY of one's children's deaths - which the Gemara explores in ways that fly in the face of our understanding (or lack thereof) of why such things happen. Also, the eulogies of the sages - in their poignancy and strength, and perhaps surprising detail, and even supernatural effect.