Talking Talmud

Selling horses to idolaters: Because the horse can be used for labor that isn't subject to violation of Jewish law. Also, a new mishnah prohibiting the sale of wild animals that might cause public injury -- with exceptions when the animal wasn't a risk, for whatever reason. Plus, a prohibition against building structures that would house idolatry, though other building may be acceptable.

Another "previous page" mishnah! In a place where they had the practice to sell "small" domesticated animals - sheep and goats - to non-Jews, they were permitted to do so. And in places where they didn't have the practice - they were not allowed to. But large livestock was not permitted in either place. Though some allowed the sale in the event of some damage to the large animals. Plus, the concern of these work-animals working on Shabbat. Also, a Jew cannot keep their own large animals in the stable of a non-Jew's inn, because of concerns of bestiality - an uncomfortable concern to be sure. Also, the question of selling a cow via a broker vs. selling directly (which seems like it should be prohibited). To what extent must the Jew be conscientious about selling things to non-Jews who might use those same things in ways that are objectionable in Judaism (eg - animals that would work the land during a sabbatical year). With many permutations that seem to depend on the seller's clear assumptions about the buyer.

Another mishnah placed on the previous daf: Commercial prohibitions when attempting business with idolaters - but specifically all year long, and not just at the time of their festivals. Among the prohibited items to sell to these non-Jews is a white rooster - though if sold among other roosters, and with a clipped toe (so not perfect for sacrifice), then they may be sold. Plus, the question of selling a damaged white rooster to one who asks for it. Does that mean the non-Jews don't want to make this offering, or are they putting one over on the seller? Also, a much longer, more detailed tractate of Avodah Zarah in Abraham's time (Note: of the 400 chapters mentioned - "400" is generally understood in the Gemara as being the language of exaggeration).

Again, with the relevant mishnah on the previous daf: Buying from shops that are adorned for the non-Jewish pagan holiday was prohibited. Especially when the decorations were scented (eg - roses). Which leads to defining "benefit" - as deriving benefit is what is prohibited, while causing benefit is acceptable, or at least it can be. The concern isn't that of funding idolatry, but the Jew's benefit from idolatry. Plus, those who wore a wreath of roses - an idolatrous practice - received a reduced tax rate, but if you declined, then the extra tax would cover more idolatrous practice. Also, a discussion about not cutting the tendons of a sacred animal because it looks like you're inflicting a blemish on the animal -- but it doesn't just appear like you are; you really are! That prohibition against harming the animal is even - and specifically - in the case of an animal that can't be offered to begin with.

Starting with a new mishnah from the previous daf.... A festival for the non-Jews in the next town can allow for business if the celebration is not right there. Unless heading for the city is the only possible path, in which case, observing the festival seems to be the destination. Plus, there's a lack of concern that the Jews and non-Jews might intermingle their cooking utensils - a rabbinic prohibition, in an case -- for kashrut as a parallel case to the idolatry. Also, a traveler to a place where the festival is taking place - with various concerns about appearing to bow before an idol. Plus, a concern of "danger" - so drinking, for example, directly from the water source is not recommened.

On Onkelos the convert, who is known for translating the Torah, and also for his ability to convert Romans to Judaism, as his "gift of gab" shows on this daf. Also, the particulars of another pagan festival - with several component parts - as an example of the tension between the Jews and non-Jews over their holidays.

More on the festivals of the non-Jews, including, specifically, the coronation of their kings. With specific focus on the coronation of a king born of a king - except that the Romans didn't really function that way. So perhaps it was the king's birthday, not his coronation day? The Gemara attempts to unravel the terms. Also, Antoninus, about whom there are many stories with Rabbi Yehudah HaNasi, a caesar who hated the Jews, and the role of circumcision in defining the Jewish community.

The link Yardaena mentions towards the end of the episode: https://thelehrhaus.com/scholarship/cutting-a-peace-the-story-of-ketiah-bar-shalom/

On the idea that the world's entirety is said to last 6,000 words. Also, if you aren't sure which year of the 7 years of the sabbatical cycle is current, the Gemara explains how to do the math to figure it out. Plus, the question of ushering in the messianic era.

A new mishnah! Listing the non-Jewish holidays, by name. Plus, other more local celebrations, based on the locale or a given family's rejoicing. Also, the story of Adam's first year, when the days were increasing in dark before the winter solstice, and his fear that it was a punishment - until the days started getting longer again. Also, with regard to Rome - and an allegiance with Israel for 26 years. Plus, the laws of penalties and R. Yehudah ben Bava's success in keeping those halakhot alive during the Hadrianic persecutions.

Organizing the halakhah from the mishnah, in accord with its various opinions. Including the principle of a single unattributed view that follows a machloket (dispute) - when is that view followed and when discarded? How significant is the order? And how close in terms of proximity do these statements need to be? Perhaps there's no "sequence" to the Mishnah... at least not from tractate to tractate... [Who's Who: Nachum the Mede]. Plus, dill and tithing.