Talking Talmud

Are the "3 days before the non-Jews' holidays" inclusive of the day of the holiday itself? Or really not? What about Sundays? Other holidays are named explicitly too. Also, what if you did do business with the non-Jews on these days? How temporary must a thing be? How guilty is the one who does this? Plus, Rabbi Yehudah HaNasi, consulting Resh Lakish on what to do with regard to this kind of case.

On sin and the purpose of sin! God allows sin to happen so that future sinners can repent. Consider the story of King David with Batsheva, with the implication that David wouldn't have done the sin were it not for his later repentance. Comparably, the sin of the Golden Calf. When an individual sin, we encourage reflection, repentance, and atonement. A group sin is a little more complicated, but the same principle stands. Plus, the differences between humans and angels, including, or especially, progeny. Plus, the harsh punishments for sin (for example, Rabbi Akiva). Also, a return to halakhah, with the question of why 3 days of not selling to non-Jews before their holidays (why not more or less)?

More on Jews and non-Jews -- how does God anger and how does He mete out punishment? Also, God's indignance during the day, which only Balaam the prophet knew how it was timed. Plus, the donkey gets the better of Balaam when he wants to hide the degree to which he relied on the donkey.

On the special relationship between God and the Jewish people, there's a recognition of the Jews as having kept the Torah -- and criticism by the non-Jews that perhaps the Jews hadn't actually been keeping the Torah. God is willing to testify on their part, but His testimony isn't considered legitimate because of God's bias, as it were, for treating Israel as a son. So God calls the heavens and earth as witnesses -- but they are also considered suspect. Finally, God points to the non-Jewish nations of the world themselves. Plus, a reference back to preparation for Shabbat from Shabbat eve... and the granting of one small mitzvah for the non-Jews, who apparently now want in on God's command. Also, converts to join the Jewish people were not accepted during the time of King David and King Solomon -- when things are so good that the likelihood of sincerity is that much diminished. At least, until they heard of the travails of the Children of Israel... and the war of Gog and Magog. Plus, God's laughter -- rare, hopeful, or limited in some ways? Plus, remembering Jerusalem.

A new tractate! A lot of material that is relevant when Jews live among non-Jews -- without delving into idolatry necessarily per se (though it will come up in the tractate, certainly). A new mishnah: For 3 days before the festivals of non-Jews, Jews are not supposed to do certain things that would make the non-Jews happy, lest they express gratitude to their pagan gods as part of the holiday. Which opens the question of whether a Jew could collect money - which might be painful, but also joyous down the road, for being rid of the debt. Plus, the Gemara delves into the spelling of the word that means their "holidays." Plus, there's no polity without a king -- a monarchy. Also, Rome as the most important of the non-Jewish nations (certainly at that time).

The last daf of the masekhet! And, interestingly enough, a new chapter (8)! With a new mishnah delineating the levels of responsibility for each of the 4 guardians, depending on the potential conflict (and need for an oath) with the original owner. Also, Gemara on the cases of the mishnah, including the disputes about how and when the guardians would take an oath.

Cases from the mishnah - when a customer asks the shopkeeper for X amount of produce. And then they dispute whether the customer every actually paid for the produce. Plus, a similar case with a money-changer and smaller coins for a dinar -- but did the customer hand over the dinar? Both cases are necessary. Also, orphans inheriting debt/payback from... orphans, instead of the original lender/borrower -- that is, pay close attention to who dies in which order.

If one or both parties to litigation are suspect with regard to oaths, they can't take oaths, so they divide the funds and carry on. But Rav Nachman said he didn't know the halakhah in this case - which was surprising, perhaps, but when push came to shove, he did determine this to be the practice too. Also, contradictory witnesses - 2 pairs - which are understand differently by Rav Huna and Rav Hisda.

Rabbi Yehudah's opinion is that a worker could take an oath for an employer (and collect the funds), and the Gemara works to figure out the source for this halakhah. But that kind of dispute can't be about wages... Also, in the name of Rabbi Yehudah - when someone leaves another home with objects concealed beneath his clothes - that's suspect (when he says he bought the items), unless it's actually not suspect for a whole host of potential reasons.

A very long mishnah beginning on the previous daf to open chapter 7 -- about oaths that are rabbinic in nature. Also, some Gemara on the mishnah - that on who takes the oath gets out of paying - with a sourcetext in Exodus 22.