Talking Talmud

More on the set-up of the Temple, including a larger "amah," that was the one of Shushan, and also a smaller measure, which was most significant for the craftsman building the Temple. With an open discussion about representation of the foreign king in the Temple, which seems difficult. Could it be metaphorical? Maybe, but it sounds more literal. Also, healing trees. Plus, presenting the actions of King Solomon, in terms of setting up 10 tables and 10 menorahs in the Temple, with specific placement in the north and south of the courtyard respectively.

All of the mention of "amot," the measure of a forearm, that are mentioned in the Temple are "medium-sized" cubits -- which was 5 or 6 handbreadths, depending on what was being measured. Also, the application of those amot of different lengths, as concluded from the description of the Temple's measurements in Ezekiel.

Opening with a very (very!) long mishnah on the 12 loaves of the shewbread, including their process and their location and their shaping and their measurements and their placement. Also, how some of that processing overrode Shabbat rules, and some did not. Rabbi Akiva's general principle here is that if something can be done before Shabbat, it will not override the laws of Shabbat, but if it cannot be done before Shabbat (and not because a person ran out of time), those practices would override Shabbat. Plus, some of the comments of the Gemara - specifically on the way the shewbread was bent upwards but a significant measure, and set up on rods to allow the air to circulate and prevent mold.

On the lehem ha-panim, the 12 loaves of the shewbread - what happened to this offering when the Israelites were traveling in the wilderness, and need to switch the loaves from shabbat-to-shabbat? Would the bread become invalidated through the moving? Also, a new mishnah on how the 2 loaves of Shavuot and the 12 loaves of the shewbread are the same in processing. Including what is consecrated and requires the Temple courtyard for processing in vessels. Plus, a backhanded compliment for Rav Sheshet.

Closing chapter 10: A new mishnah! On the ways that semichah (laying on of hands) is more stringent than the requirement of waving the animal parts, and the ways that the waving is more stringent than semichah. And a potential contradiction as to whether the laying on of hands was as limited as the mishnah makes it sound (with a very nice resolution, too). Opening chapter 11! With a new mishnah - back to the 2 loaves of Shavuot and the lechem ha-panim, and the process by which they are kneaded and baked. Including safeguards to prevent mold. Plus, a puzzling apparent mismatch between the shape of the pans and that of the loaves.

Yesterday's mishnah raised the case of heirs bringing a sacrifice on behalf of someone who died before being able to offer it - and whether they would do the laying on of hands. Here, we are privy to a contradiction in the materials over whether they do it. Plus, another mishnah, with the list of all those who can, under the right circumstances, do the laying on of hands (semichah). Also, more on the semichah - specifically, how it was done with 2 hands, and how we know that it is supposed to be done with 2 hands. Plus, Resh Lakish's stance on this halakhah and the way he argues for and against it, with some frustration.

On the requirement of "semicha" - the laying on of hands before slaughtering an animal, and how it's the subject of the first recorded debate in the Oral Law. Plus, the way the placing of hands is part of the process of offering the sacrifice, together with atonement. Also, which animals require that laying on of hands? It's not all of them - where a bull does require it, but the goats brought in atonement for idolatry, well, that's a machloket. And what is the province of the elders, as compared to Aharon/the kohen gadol?

The Torah mentions offerings that are voluntary, and that theoretically could come to include a burn-offering, but the Torah also specifies the burnt-offering so that the details of accompaniment are also learned (for example, the libations). And we see the halakhic hermeneutical principles of deriving the general, the specific, and the general -- which concludes with a narrower application that one might have thought. Also, the specifics of offerings that indeed involve accompaniments -

2 new mishnayot! 1: All the dry measures used for measuring in the Temple were expected to be heaping measures. But one of the liquid measures for a unique usage (the kohen's grain-offering) was explicitly larger to be used as a level measure. Plus, the question of whether the measuring vessels were consecrated on the inside and on the outside or only on the inside - and the ramifications of that for any overflow and whether it becomes sanctified. 2: The animal sacrifices that are accompanied by libations. With the variations per different purposes of the offerings.

It took 3.5 log of oil to light the menorah - half a log per cup (with 6 branches, plus the shamash). That's the precise amount of oil to burn through the night, but did they figure that out by using excess oil and working the amount down, or did they start with a little and keep adding until they made it through the night? Also, a new mishnah: where libations that accompany the animal sacrifices were transferrable or combinable among some specific sacrifices. Plus, the lamb that was brought by the person recovering from tzara'at for the guilt-offering needs libations together with it.

More on the measures of liquids - and how the "hin" measuring cup was made by Moses in the wilderness, and then it wasn't used. Plus, a new mishnah - on the quarter-log and its uses, including the ratios of oil to flour. Also, the measure for the menorah's cups, and the process of removing them to fill them.

A final mishnah for chapter 9: On sourcing the wine for libations in the Temple. With limitations on the practices that would damage or sour the wine. Also, the checked the wine for impurities. Plus, speech was understood to be detrimental for wine. And the first two mishnayot of chapter 10: Listing measuring vessels for dry goods, with 2 measures, and for wet, with 7 different measures.

On "shemen ha-mor" - the oil of myrrh, which a discussion of how Queen Esther beautified herself among the other girls in the beauty contest, until the king chose her to be queen. With the question of defining what this oil was used for (an anointing or a depilatory). Also, a new mishnah - with a focus on olives and the several harvests and various pressings of them, attesting to the various qualities of oil too. And another mishnah - 9 degrees of oil, where the top level would be just prohibitive for the grain-offerings, but were always taken for the menorah oil.

2 mishnayot! 1 - Which grain is not acceptable - in this case, specifically listed, but after the fact, the grain would be accepted if used. Plus, how one works the land to grow good grain - from sowing to plowing to timing. 2 - The olive trees in Tekoa were the main source of olive oil for the Temple. After that, the trees in Regev. And after that, any other olives were still kosher, as long as they weren't coming a fertilized grove or an irrigated grove, as above regarding grain.

Which barley is to be used for the omer offering? During a sabbatical/shemitah year, they couldn't plant, but they could collect the natural growth, which they did. That collection needed to be as for food, however, and not for fuel -- because shemitah produce could not be burned. But it wasn't quite burned either.... Also, a deep dive into "first fruits/bikkurim," and how they were to be brought from the 7 species from the land of Israel. Plus, refinement of the details of the bikkurim as brought, based on the verses, and also the basic growth and whether it was in a field or elsewhere, for example. But why weren't bikkurim offered for all fruits and not just the 7 species?

On the sanctification of the many kinds of offerings, including the absorption into the sanctity. Plus, leading into the Pesach sacrifice, and when it might be invalidated as the korban Pesach, but still work as a peace-offering. Also, beginning chapter 9! Grain, oil, and wine, as used in the Temple service - from the new mishnah specifying where the grain can come from. The best grain, and from the land of Israel were required for the omer offering and the 2 loaves of Shavuot, but for most grain-offerings, there was a great deal of flexibility.

The case of one who designates ma'aser sheni money towards a peace-offering, can that work? The Gemara delves into the level of sacredness of the various properties. Also, a new mishnah! One who takes an oath to bring a sacrifice... which leads us right into the Passover offering, in perfect timing. Really, on the question of what funds can be used to purchase the offering. Also, more on the purchase of the all mandatory offerings - which are bought with non-sacred funds.

More on the mnemonic and exchanging a korban todah -- what if the exchange and the original are confused? And then what if one dies? The mnemonic addresses the possible solutions. Also, when one takes a vow to bring a thanksgiving offering must also bring the loaves. But what if the formulation of the vow shifts the focus? But what money can he use for the offering? Sacred or "regular?

What if something happens to the animal designated for the thanksgiving sacrifice? The animal part of the sacrifice is the more significant part, where the loaves are ancillary to the offering. To the extent that even if the loaves were specifically designated, the loss is not considered too problematic. What if the loaves were designated first? Plus, back-up animals for the thanksgiving animals, and the question whether the back-ups requires the loaves to begin with. Also, should the surviving animals after a replacement is used or not used be offered on the altar or not? A mnemonic is used to make sense of challenges in the discussion.

A new mishnah - from the bottom of daf 78: What happens to the thanksgiving offering when there's an issue with the grain-offering part of it -- as compared to the animal part of it? Plus, the connection to the inauguration of Aaron and his sons as kohanim. With a focus on a dispute revolving around a blemished animal vs. the incorrect location for slaughtering, as issues that interfere. But is that even the right comparison? Plus, cataracts as the blemishes. Also, another mishnah: animal offerings together with libations - and the question of these accompaniments being problematic for whichever reason, and how they are left overnight to disqualify them. Note that replacement animals are sacrificed as well, just not as a thanksgiving sacrifice - once they've been designated to replace a korban todah.

A new mishnah - with a new discussion of a korban: miluim, the inaugural grain-offerings that were brought by Aaron and his sons. A second mishnah - when the kohen slaughters the thanksgiving offering in the proper place in the Temple courtyard, and the accompanying loaves were brought outside the place - with some dispute as to where that was - which means they were not consecrated.

Chapter 8, focusing on the korban todah, the thanksgiving offering - with a new mishnah. The amount of flour used for this grain-offering was 5 "Jerusalem se'ah" (or 6 "wilderness se'ah"). With all the concomitant conversions. Where the number of se'ah are then assessed for an eiphah, as measured in tenths of an eiphah. Plus, a discussion of the flour for the leavened loaves and for the unleavened loaves of different kinds. With sources in the Torah's verses. Also, deriving the key laws for these component parts of the todah offering.

2 mishnayot: 1 - All of the grain-offerings require 500 "rubbings" (between hands) and 300 "poundings" (in kneading, for example). With clear heritage of the knowledge, though it has essentially been lost now. 2- The measure of barley of the omer: one-tenth of a se'ah of barley - and the amounts of flour required for not only the omer, but also other grain-offerings. Including sifting the flour for each of them. Which leads into multiple rounds of sifting that is to be used in these holiday offerings.

More on the use of oil in the grain-offerings, whether mixing, or smearing, etc. Note the different ways of applying the oil. Plus, a tiny new mishnah: regarding breaking the grain-offering into pieces. And then doused (to some degree) with oil. Note the distinction between the oven vs. cooking on a flame. The Gemara introduces a beraita with the breaking of the product that is to be the grain-offering upon cooking. Plus, another mishnah: various foldings of the grain-offerings, including that of the kohanim, the anointed kohen, and more. The breaking doesn't take place - as there was no removal of a fistful.

A couple of addenda - about the grasshoppers as reapers of the field, and the impossibility of the 16th of Nisan falling out on Shabbat nowadays. Also - for the grain-offering brought by the "sinner" - with the details of what must be in place for this offering to count for the sinner's atonement. Also, 2 new mishnayot: 1 - grain-offerings that are completely burned on the altar, without the fistful of grain being taken off. All of these texts narrow the focus of these halakhot. 2 - The applications of oil for the grain-offerings, even when the offering is baked in an oven. Including "smearing" the oil on, in the form of a Greek letter.

A new chapter! With a breakdown of the specific various grain-offerings, with an initial focus on the different ways a grain-offering could be prepared. With a question as to whether the variety could be brought together to complete a dedication of an offering. With a focus on the impact of the nature of the way the offering is prepared. Also, voluntary offerings that are usually understood to be burnt-offerings, but a poor person might bring a grain-offering as a burnt-offering. Note also that idolators could bring an offering, and even eat from the offering they brought. But what are they allowed to bring?

A daf that covers a range of topics at the end of chapter 5: harvesting a crop for the sake of clearing out the area, rather than for the sake of the harvest... The omer is, of course, supposed to be brought from the standing grain - barley, that is. The Gemara then lists several "less than ideal" ways of offering the omer, all of which are included in the Torah's verse - "you will bring," even if it's not in the ideal way of doing so. Also, if the grain for the omer offering was harvested on the 16th of Nisan itself, that would be valid - even to the point of overriding the rules of Shabbat. But how do we know that this offering (and others) would be brought on Shabbat? Plus, more, in case you were missing it, on the Shavuot offering of the 2 loaves.

Exclusions when it comes to harvesting the omer and bringing the offering - including an irrigated field, not fully ripe grain. The offering should come from standing grain, unless there's none to be found. Plus, what happens with fields that are "trimmed" via natural means, such as grasshoppers. Plus, making sense of Rabbi Meir's approach vs. Rabbi Shimon's approach.

What about produce that remains attached to the ground? Is that to be tithed? Is it food? Also, a new mishnah with the 5 grains that are obligated in "challah" - giving a portion to God - plus, the same 5 that can become both matzah and chametz.

Does the omer offering render kernels that are planted in the ground permitted? It depends on whether they have taken root. Also, sales of grain - with questions as to whether it's movable property or land, and how to deal honestly, rather than in fraudulent ways. And what about swearing as to the honesty of their handling? Under what circumstances - the narrowest of them - does the omer offering permit aspects of planted unrooted kernels, or not? Also, when wheat or barley kernels are mixed into the dung of cattle or other animals, what rules apply to that grain? What about when an elephant swallows an Egyptian wicker basket - and excretes it intact? Or if an elephant swallows leaves whole and excretes them whole? Or wolves who swallowed and excreted (intact, though not alive) two babies. With implications for purity and impurity.

2 mishnayot - 1. The impact of bringing the omer offering - and how it releases the new grain from that status, even at quite a physical distance from the Temple. Plus, determining what is done in the absence of a Temple in terms schedule (the release from the prohibition against new grain is not cancelled). Also, the decree of R. Yohanan ben Zakkai. [What's What: The decrees of R. Yohanan ben Zakkai]. 2. - The schedule of other grain-offerings in the context of the omer. And also the 2 loaves of Shavuot. What is the significance and impact of each? Plus, new wine, and how the omer didn't have impact on it (or maybe it did!).

Questions by Rava that lead to his seeking answers in a dream! What if dough were kneaded by a non-Jew? Is that dough subject to having hallah separated? What is the status of the dough? With answers coming from a parallel to the case of a convert -- and his dough. Of course, the dream-sourced answers are then queried by other sages, to no conclusion, or at least not as yet. Plus, the process of offering the omer sacrifice and the actions and items that offering the omer rendered permitted.

More on the opinions about when the omer offering was to be brought - as presented by the Tannaim, and explained (and refuted and then finally upheld) by Rava. Plus, the question of how to count the omer. Also, a new mishnah - on handling the omer and parching the grain. The Gemara follows, defining the springtime and elaborating on how they would parch the grain. Plus, bringing the first fruits - including these barley parched groats. And soft ears of the grain too. Note that some analysis here of the salient verses receive word-play acronym interpretations.

A new mishnah! On the ceremony of the process of the omer - how they wove the stalks of barley together while they were still attached to the ground, which made them easier to harvest. And the people who lived in the area came together to celebrate. And the ceremony continued... with underlying goals of taking a polemical stance against the Boethusians. [Who's Who: The Boethusians]. Plus, Megillat Ta'anit, and the days when it was not permitted to fast, and some when it wasn't permitted to eulogize either. Where the day of the starting counting the omer is highly disputed.

A new chapter - focused on the grain-offering that is the omer, brought on the 16th day of Nisan, the second day of Pesach, and which allows the "new" grain (or removes the prohibition against it. So, beginning with the new mishnah - on the case of the day of the omer offering falling on Shabbat, which is the unusual case, not the norm. The proper date of this entails a decision made against those who pushed for a different (regular) date, and therefore a good deal of ceremony to make the point. But with an effort to minimize the degree of violation of Shabbat. Also, the mitzvah of bringing the barley for the omer offering was first for the fields in proximity to Jerusalem, unless that barley didn't ripen, and then they could look farther afield. At the time of a civil war - in the Hasmonean era - during a time of siege, including an old man who knew "Greek wisdom," who fundamentally let the besiegers into the city. He acknowledged that the correct offerings were protecting those within the city of Jerusalem, and then the people outside of the city finally sent in a pig for an offering, and that was beyond bearing.

A new mishnah, with specifications for the different grain-offerings - marheshet vs. merhavat (with the different pans for each). The first has a cover and the second does not OR the first is deep and the second is shallow (it's a machloket, of course, coming from different traditions). Plus, the pan known as the "kalbus" - with an illustration of it by Rashi! Also, a second mishnah, with the case who takes a vow to bring a grain-offering that was baked in an oven, which specifically limits the fulfillment of the vow to certain ovens.

Still more on the offerings for Shavuot - the lambs and the loaves. Namely, showing the lambs in the 4 directions, plus up and down, to demonstrate God's province of the heavens and the earth. Or alternatively, to acknowledge and pray that nothing bad befall the people, from any which direction. With parallels, of course, to lulav and the waving thereof. Plus, the fulfillment of mitzvot as a means of thwarting the Satan - unless taking that gleeful approach is taunting him or inviting him to challenge the person keeping the mitzvot. Also, 3 animal offerings that each need 3 mitzvot in accompaniment, with all the concomitant details - including waving while the animal is either alive or no longer so. Note that no sacrifice required all three of those accompanying mitzvot - usually, 2 out of 3. Plus, the question of whether the laying on of hands (semikhah) would be required.

A new mishnah! Another list of the grain-offerings that require waving and do not require being brought near to the altar. With a deep dive into the procedure of the waving. And a focus on those offerings that require waving. Plus, the offering that is brought by a woman, yet she doesn't do the waving herself.

A new mishnah! Two requirements of all grain-offerings (and not only): 1. bringing near (to the altar), and 2. waving. The bringing near is only done for grain-offerings, but not all grain-offerings. The waving is not only done for grain-offerings, and not all of them, and not all of other offerings either, but for some of them. First listed are those that require drawing near and no waving. (Rabbi Shimon doesn't agree that drawing near is required of all of the grain-offerings on this list). Also, comparing these factors and what they have in common, and where they differ. Plus, a different view again by Rabbi Shimon, where he needs to find a different common denominator (which he does): the commonality or regularity in which they are brought.

A new mishnah! It lists grain-offerings that need both oil and frankincense, one or the other, or neither. Note the various kinds of menahot, and how these various terms and requirements are applied. Also, the grain-offering of the sinner, which involves oil and frankincense - in circumstances where the latter has to be brought as part of the offering (including the minhah kena'ot). Oil on the grain-offering by itself would invalidate it, whereas the levonah (frankincense) would not do so. Note the powder effect of frankincense as well.

More on when the grain-offerings can have chametz/leaven and when they cannot. And the prohibition again honey on the altar -- and if there are exceptions regarding leaven, there are none, according to this Gemara, for honey. But there are still minor exceptions for the honey as well - in terms of what the kohanim themselves can eat. Plus, what happens when these factors are indeed violated? When in the point of violation is the sinner subject to lashes? Plus, whether the prohibition is specific or not - which leads to the prohibition against muzzling, unexpected though that is.

In the context of cooking on Shabbat... when there is layering of meat on the coals, and then turn the meat over, one is liable for cooking on Shabbat. But not turning the meat over should also be an issue of cooking on Shabbat, depending on when the meat was put on the fire. Not turning the meat over leaves the meat substantially undercooked, but edible. Plus, the measure of this violation would be the amount of a dried fig. Also, no leavening was permitted in the grain-offerings, as per the Torah's description of them - even before the fistful is removed. With exceptions to the no-leaven rule, including the 2 loaves of Shavuot. But what happens if one processes a leavened grain-offering? Once it's been disqualified, can it be reinstated? Note that the constraints for this leavening question are not easily defined.

Essential component elements of offering sacrifices on the altar - including the laying on of hands, on the head of the goat (for example). Also, the concept of the sacrifice of Nachshon - namely, the "prince" of the tribe of Yehudah, representative of all of the tribute by the tribes in the wilderness (Parshat Naso in the Torah), in contrast to the sacrifices as commanded for the generations to implement. Plus, being liable for each of the component parts of kneading, shaping, and baking the grain-offerings, as delineated in the mishnah on the previous page (and the accompanying beraita). Also, bloodletting that might save an animal's life, with protections in place to prevent kohanim from engineering blemishes for non-holy meat. (5 opinions in total)

A new mishnah! With basic directions as to how to make and shape the grain-offerings, with a clear prohibition against "chametz"/leaven, except for 2 specific grain-offerings. Including the source from the Torah to prohibit leaven from the altar. Plus, does each act with offering count as a prohibition (kneading, shaping, baking) or just as one? It's a case of a generalization and a specification, followed by a general case again. The specific statement therefore comes to teach something about the general statement. Note that proximity in the original text matters.

How much flour needs to be measured out for the grain-offering? A minimal amount, so that even the poorest sinner can manage the offering. And that flour? It's dough, not just loose, powdery flour. Also, fresh figs vs. dried figs in terms of figuring out the volume or number when it comes to giving terumah (and the question of whether that's terumah gedolah or terumat ma'aser).

Chapter 5! On preparing the dough... with a new mishnah that explains that all of the grain-offerings are matzah (unleavened), with two exceptions. Plus, a discussion on how leavening was used. Plus, an important genealogy on the descendants of Rabbi Elazar ben Azariah (who himself could trace back to Ezra). Also, a gripping aggadic story about Abraham (the patriarch), the Destruction of the Temple, and the destiny of the Jewish people, as mirroring the negotiation between God and Abraham with regard to the destruction of Sodom and Gemorrah and divine punishment.

More on the griddle-cakes... which were brought together with the daily offerings of the morning and of the afternoon. This raises the question of how much flour went into each offering - was the 10th of an efah of flour divided between the two daily offerings, or per each of them? Plus, the same question as applied to the frankincense, in terms of quantity with regard to each daily offering of the morning and of the afternoon. Where one approach relies on the verses and another on the logic (again, neither being tested in a taster kitchen). Also, when the kohen gadol died and another hasn't yet been appointed, the question of how much of the offering should be brought is asked as well - is he bringing, as it were, a double-portion for the kohen gadol, as it were, if he needed to bring for both of them.

On Rava's opinion about the kohen gadol's griddle-cake offering. The griddle-cake involves flour and oil, but the measurements of each are not clear -- and are therefore subject to interpretation and deriving the details, whether from the verses or logic. Note the recipe that doesn't address taste, but rather learned inferences. Also, a new mishnah! The commitment to the offering of the havitin, even when the kohen gadol whose job it was to bring them has died. Even though one expects the next kohen gadol to have been appointed before the previous one died, but not always... and rather than have the havitin paid for by the treasury, the kohen gadol's heirs had to cover it. Until they went back to having the treasury pay for it, because people weren't abiding by the decree for the heirs to pay.

More on the incense - including differences between communal incense vs. individual's incense. Also, the parallel is drawn between the gifts of the 12 tribes' princes, as told in the Book of Numbers (Parshat Naso) and the offering of this incense. Also, back to grain-offerings! And a specific recall of the "havitin" brought by kohanim, and the special one offered by the kohen gadol -- that were offered by Aharon and his sons in the Torah. With specifics for preparing those offerings.

More on Shavuot and its lambs... If older animals were brought - it's a dispute, whether they would count for the offerings of Shavuot or not. That is, if the intent is correct; if not, then not. Also, if the kohanim made something pigul - then that is invalid, even if it was done inadvertently. Plus, a new mishnah - with more on essentiality: the daily offerings and the additional offerings of a given day, when both are not possible, for whatever reason. Also, in the case of missing an offering, the ability to make it up later in the day was real, unless there was intent to miss it. But if inadvertent, fulfilling the obligation for the offering later on was acceptable. Likewise, for incense. Plus, the order of precedence in the case of a community that could only offering one of the given offerings.

The case of slaughtering 4 lambs with the 2 loaves of Shavuot (instead of 2 lambs), then how is that error handled? Two of those lambs are not offered for their own sake, since they aren't presented in the right context, as, for example, a generic peace-offering. That is, the first two lambs have already fulfilled the Shavuot requirement. Also, Rav Yitzhak comes from the land of Israel to the study halls of Babylonia, and he teaches: Animals that are offered for the wrong purpose cannot be used, but must be left to burn... And his rationale for disqualifying these offerings is by virtue of comparison with the sin-offering. Until the Gemara turns the argument on its head and suggests that this mandatory peace-offering is more similar to the voluntary peace-offering, which would leave it a valid offering. Plus, if the animal that is brought is the wrong animal, for example, if it is the wrong age, those are disqualified.