Talking Talmud

Another daf with 2 mishnayot - on kings. First, he is prohibited from marrying too many wives - that is, no more than 18. With some dispute over whether that is because of the risk of being led astray (a problem if true of only one wife!) or an edict about the wives themselves. With a parallel question as to why the Torah prohibits taking a widow's garment as collateral - is it a matter of her financial standing or her status as a widow? Second - the king also is prohibited from having too many horses or too much wealth, and he must write his own personal Torah scroll, which he carries with him in the event of going out to war. Plus, King Solomon's marriage to the daughter of Pharaoh, and the rabbinic trace between that event and the subsequent eventual exile by Rome. Also, how King Solomon transgressed two of the kingly commandments, and how his great wisdom in understanding the reasoning behind them did not protect him from sin. Plus, the writing of the Torah scroll, and the various possible scripts (or fonts, as it were) that were in play at the time.

On Paltiel, the second husband of Michal, daughter of Saul. But how could Michal have been with Paltiel as a wife?? Paltiel is included among others who were praised for not acting on sexual urges. Plus, the poverty - and piety, as previously discussed - of Rabbi Yehudah bar Ilai [Who's Who: Rabbi Yehudah bar Ilai]. Also, a new mishnah: when a king dies and when a king mourns, plus other details of mourning. And a second mishnah on the need for 71 judges to establish a draft for an optional war. Plus, Solomon's realm - from the upper world, to the lower world, to the land of Israel, to Jerusalem, to his bed, to his staff or cloak.

A king does not judge and is not judged -- but what kind of king is this? Specifically, the kings of Israel and not Judah (or Yehudah), the latter of which are the kings of the Davidic dynasty, his descendants, and who did judge (and presumably therefore were judged). Plus, the story of Shimon ben Shetach and the refusal of King Yannai to be part of the judgement after his slave killed a person. The sages refused to stand with Shimon ben Shetach, and they were judged harshly for it, but from then on, the king was no longer judged. [Who's Who: Shimon ben Shetach] Also, a king's widow can't marry another, though David married Saul's widow, which sparks a discussion about David, his wives, and the legitimacy of those marriages. Plus, 4 teachings on child-raising -- from Moshe to Yaakov and his many sons.

Chapter 2! With a mishnah about various legalities with regard to a high priest (kohen gadol), including him not being a judge nor judged. And issues of yibum/halitzah. Plus, other roles and their various legalities (such as a king). Also, the Gemara on the mishnah, delving into the limitations on who can be a judge - beginning with the kohen gadol. Plus, some discussion about the overlapping spheres of authority (that should not overlap) and the roles of the priests.

In a case where the vote of 71 is unanimous to convict, they can't convict, but rather acquit - beginning with the fact that the sentencing could not be carried out on the same day of the vote to convict. Because nobody would come forward to argue against the conviction, which is essential in this kind of capital case. Plus, the people who are appointed to the Sanhedrin had to be of high stature, wisdom, look good, know 70 languages, and be exceptional at argumentation, among other factors. Also, delving into the 70-languages requirement - several towns who had these polyglots for the Sanhedrin. Plus, the Gemara names the people who are fit and sat on the Sanhedrin.

A false prophet is to be judged only by the court of 71. How we do know that? The Gemara uses verses with the same term to derive it -- and then revises which term is the one to learn the halakhah from, both as linked to the case of the rebellious elder (zaken mamre). Also, extending the city limits of Jerusalem, only with the court of 71. With a side discussion (that takes over) into the vessels of the Temple.

Turning to capital cases, judged by 23 judges. Including various cases of bestiality -- wherein both parties (human and animal) are put to death. Also, other cases where animals are put to death, specifically, when they kill a person (including wild animals) -- without waiting for a court decision. Can they be tamed? Can they have owners? But when a court is involved... don't they need 23?

More on semikhah - ordination -- both the process of whether laying on of hands is necessary and why 3 judges were essential. Including the promised story and Who's Who about Yehudah ben Bava. Ordination itself was grounds for a death sentence (during the Hadrian persecutions), and destruction of the places where it was being given, to eliminate Jewish authority. The discussion comes back to the position that 3 judges are not required for ordination, but a complicated route to get there with regard to rabbinic authority and Jewish continuity. Also, how 3 judges, or maybe 5, are required for a case of an "eglah arufah," the heifer whose neck is broken, when a murdered body is found outside city limits -- from the verses in the Torah on this case.

What happens to the equinox, when calculating the calendar? Is it considered the beginning of the new season or the end of the old season? The equinox is significant as it is a marker for the seasons falling as they should, in the given months, with a focus on the autumn at this time. As for the spring, if the winter season extends 19 days into the Nisan season, that is enough to intercalate the year. Also, "semikhat yadayim" -- the laying on of hands from elder sages to up-and-coming sages as the means of conferring authority, which requires 3 judges (but why does it?). Plus, the authority to levy fines, and how the details of them were preserved.

How far in advance of Adar -- when the month is added to the year -- could they intercalate the year? Rosh Hashanah time? Before it? Afterwards? Why would they to do it so early in the year? Only in a time of religious persecution, which the Gemara provides an example of, under the oppressive thumb of Rome. Plus, going back to the story of King Solomon's Temple and a monthly rotation that seems to have included the possibility of a 13th month. Also, if the majority of the people would be impure for the Korban Pesach, would that be reason enough to add a month? The Gemara presents several different ways of handling the situation, none of which is considered all that great. It speaks to the possibility of the leadership making errors, and then working that out.