Talking Talmud

A Jewish woman shouldn't deliver the child of a non-Jewish (pagan) woman, but the reverse is permitted. Plus, the question of being a wet nurse. Or what about being hired for these roles? Plus, some perspective on the negativity toward non-Jews. Also, a shift in focus to renegade or heretical Jews.

On cows singing... and the sun standing still (how long is a key discussion), among other miracles from the Bible. Plus, the story of Nakdimon. Also, working off the mishnah, on seclusion - a Jewish woman is not allowed to seclude herself with a non-Jew. Nor should a Jewish man seclude himself with a non-Jew, with all kinds of complicated thinking regarding what happens if men met while traveling, and so on (to the extent of one's sword side, etc.).

More on the red heifer... and bestiality. Also, the purchase of precious stones Dama ben Netinah, an apparent idolater. Which seems to have been acceptable when it shouldn't have been. And then he is honored by having a red heifer to sell too. Also, the question of viability of animals bought from non-Jews for the sake of offerings. Plus, the question of the role of biblical figures, including Yitro, in providing offerings to the Children of Israel, after Egypt, and also later.

More on the very difficult topic of bestiality. Beginning with the question of birds. Also, a study of the statuses of "lechathilah" and "bediavad" -- when someone acts in an ideal way or after the fact. With key implications for the assumptions that are made under these different statuses (for example, under what conditions one might make an assumption that rape took place or not). Also, the red heifer - with concerns about the possibility of a sodomized cow. With parallels to the sin-offering, and the role or concern of blemishes.

A story about an idolater who works for a Jew -- and works on Shabbat, when the Jew cannot. Was that allowed? It depends on whether that was their original agreement. And the comparable question regarding a tree where the fruit is orlah. Plus, moving on to chapter 2, with a new mishnah - on the measure of negative relationships between Jews and non-Jews, where the Jews are not permitted to stable their animals at the inns of non-Jews/idolaters, because of the concern of bestiality. Note the focus on pagans/idolaters, not non-Jews pere se. Also, a tosefta contradicts the mishnah, in not being concerned about bestiality or even idolatry per se. Plus, the claim that bestiality would make female animals barren, and male animals weak. Plus, a widow cannot have a dog as a pet.

A new mishnah! A Jew may not rent a house to a non-Jew in the land of Israel, and clearly not a field. In Syria, a Jew may rent a house to the non-Jew, but not the field. And in the Diaspora, a Jew may indeed sell a house to a non-Jew and rent out the fields. (All according to Rabbi Meir). Rabbi Yossi's response is more generous. The Gemara notes that even where one may rent out a house to a non-Jews, there is no permit to do so for purpose of using the space as residential. Plus, the questions that arise (including mezuzah) when a Jew wants to rent to the non-Jew, for example. But for the one who sells in the land of Israel, he would still have puzzlement over what is leftover as a concern of idolatry, for example. Note the extra caution of not selling houses to the Syrians (regardless of the fields). Plus, no bathhouses...

Beginning with a new mishnah that opens on the bottom of daf 19: One may not make jewelry for an object of idolatry -- but you can be hired to do such things, as an artist. Also, note that Jews may not sell that which is attached to the ground to non-Jews. The Gemara will investigate the source of this prohibition - lo techanem - don't do them any mercy - which demands a great deal of investigation, and several possible meanings. But the meaning of the text and the term itself don't quite line up nicely enough - which gives the Gemara more fodder to interpret. Also, a story in the context of this injunction: about Turnus Rufus and Rabbi Akiva, during the Hadrianic Persecutions. The story includes praising the beauty of a woman who worshipped idols, so isn't that an example of a violation of the prohibition - except that we also appreciate the beauty God brings into the world. But men aren't supposed to be gazing on women and contacting on them, regardless of whether they are beautiful.

Avoiding wickedness and wrong-doing: Interpreting the first psalm in the Book of Psalms (Tehilim) - happy is one who does not walk in the counsel of the wicked - as in the generation of the Tower of Babel, or the people of Sodom. Plus, one should learn Torah according to what is a delight -- only that which one's heart desires. Also, if one builds beyond the part that a Jew should build (unto a host section for idolatry), the Jew should still receive his wages -- it's only an accessory to idolatry, not straight up benefit from idol worship. Indeed, under the right terms, the Jew could make the idol itself!

More on Rabbi Hanina ben Teradyon - his trial and interrogation about why he engaged in Torah study. Plus, his daughter who ended up sentenced to a brothel, and why his wife and daughter were punished on account of him. Yet, they all accepted the judgements as deserved, which raises theological questions about reward and punishment. Plus, those who worked alongside Rome and those who defied them, and the difference in their deaths (Rabbi Yossi ben Kismah and Rabbi Haninah ben Teradyon) - including the piety of Rabbi Haninah ben Teradyon, burned with the Torah scroll. With inquiries to him from his daughter, his students, and the Roman executioner. Also, recognition of Beruriah, and her mission for Rabbi Meir to go get her sister out of the brothel. Plus, the question of the "incident with Beruriah."

Jesus! Literally. An appearance in some versions of the Talmud, but not all, as these passages were excised by the Jews -- in this case, as the known teacher of a student who has an encounter with Rabbi Eliezer -- which becomes relevant as he tries to figure out why he suffered arrest for heresy by the Romans. Also, the story of Hanina ben Teradyon (more than a Who's Who) - the passage that recounts what happened to him when he was arrested by the Romans and then killed by them.