Talking Talmud

More on adding to the city of Jerusalem or the Temple courtyard - where Rav Nachman says one of the factors listed in the mishnah is necessary (as compared to all of them). With the question of lasting sanctification or resanctification, in the time of Ezra and Nechemiah's return to Zion. Note differences between the First Temple and the Second Temple. Also, the question of shifts in status (in terms of impurity upon entry, or thereafter) between the Mishkan (Tabernacle) and the Mikdash (Temple).

Sourcing the process of adding to the city of Jerusalem and/or the Temple's courtyard -- in verses. With discussion of whether Moshe's sanctification of Temple vessels lasted for the generations or whether they needed new anointing... and what implications are there (if any) from the vessels to the area? Also, the song to accompany the expansion of Jerusalem or the Temple courtyard - also, from the verses. Plus, the question of using verses as prayer, but not incantation.

The end of chapter 1! Does the goat that is sent to "Azazel" atone for kohanim? Unclear, but they have other means of atonement. Plus, the dispute between Rabbi Yehudah and Rabbi Shimon on atonement. And, with the new chapter, a long mishnah, beginning with the case of a person who touches an impure thing and then enters the holy (or handles the holy foods) - but inadvertently (namely, the transgression is "hidden from him" - the consequences depend on the particulars. And the mishnah continues with many cases, with details about purity -- including extending the size of Jerusalem or the courtyard of the Temple. Plus, the case of where the action is known, but not the impurity (specifically in the case of a sheretz -- creepy-crawly).

On Yom Kippur atoning for sin, regardless of a person's regret. With a dive into Rabbi Yehudah vs. Rebbe (Rabbi Yehudah HaNasi), as to the extent of the atonement and what happens with unrepented sins. And which view underlies or agrees with the mishnah? Also, the sacrifices atone - but only with repentance, so isn't that going to be the case with Yom Kippur too? But even if Yom Kippur does atone without teshuvah, what happens if the thing to atone for is the violation of Yom Kippur itself?

What can be done with an animal designated for offering that is no longer needed for whatever reason (that does not include a blemish to the animal)? For example, if the owner (the one who sinned) died...so he can't carry out the plan for atonement? Several possible solutions are considered. Also, going back to the atonement of Yom Kippur and all the kinds of transgressions it applies to. Including, it seems, sins for which a person did not repent! (as long as the sinner isn't denying God's existence)

More on the animals that were consecrated for a year, yet not used within the year, and now what? The case of grain offerings is brought to determine what happens in the case of "t'vul yom," someone awaiting the end of the day for his dunking in a mikveh to take full effect. Also, physical sanctity of communal offerings can be conditional. As with the first case, what if the item isn't used, but before it's truly been sanctified? It's a dispute whether you can redeem the animals, let them out to pasture to incur a blemish, or to have to wait and let the animal die. Plus, the red heifer - parah adumah - can it really be conditional ?

Parsing the specific goats - Rosh Chodesh, festivals, Yom Kippur - where each atones for specific things, and is where each thing can't usurp the atonement property of the others, or be used for other things. The particulars of the offering of the goats also make the difference in how and for what they each atone (sin-offerings have different procedures, including different locations of offering - inner and outer altars). Also, other animals that have been consecrated for the daily offerings - the consecration last for a year. If the animal develops a blemish, the sanctity can be redeemed, but what if there's no blemish, just the consecration expires. A parallel is drawn to ketoret, incense - in terms of desacralizing incense that wasn't used within the year of consecration.

Continuing on the question of atonement and how one way to atone doesn't necessarily atone for other needs for atonement. In this case, the he-goats of Yom Kippur vs. the goats of Rosh Chodesh. [What's What: Binyan Av] And where do the offerings of the holidays fit in with the Rosh Chodesh offerings and those of Yom Kippur? Plus, the linguistic comparison of "avon" - sin - for the goats of Rosh Chodesh and the tzitz, the front plate worn by the kohen gadol. Though the conclusion leads to great specificity in what atones for what.

Does the goat-offering atone for 3 different kinds of impurities? The verse indicates it won't atone for all kinds of impurities, only some of them. But what kind of impurities does it atone for? Perhaps for an idolater - but it's too egregious of a transgression. Perhaps for a woman after childbirth -- but what is her sin for which she brings a sin-offering? Perhaps she has (falsely) sworn off relations with her husband in the throes of labor (but it's a machloket). So the Gemara comes around to talking again about the impurity that is brought into the Temple or with regard to its sanctified foods -- inadvertently, to be sure. But how does this atonement relate to the atonement provided by the day of Yom Kippur? What if a person doesn't have time to bring the atoning offering before Yom Kippur?

An investigation into the verses that teach that the sliding scale sacrifice is offered to atone for bringing impurity into the Temple, or the consecrated foods. Also, a long baraita on these violations and the specific sliding-scale offering, including 3 specific kinds of impurity, and the question what the Yom Kippur se'ir (he-goat) atones for.

On the shades of white of tzara'at, in terms of color and brightness, and how they were to be compared, and perhaps even mixed. With various analogies to help explain the relationships among the various colors and intensities. With a possible dig at the Roman empire, in the last analogy.

Beginning on the previous daf - we have a deep dive into the halakhic approach, when it comes to interpreting the biblical text. Rabbi Yehudah HaNasi uses "ribui u-miyut" -- amplification and limitation (vs. "k'lal u-p'rat" -- generalization and specification). Both approaches infer meaning and practical applications from the wording of the biblical text. It turns out that either is acceptable, as long as the scholar is consistent. Which was Rabbi Yehudah HaNasi's approach, though? Also, a return to the case of carrying from private-to-public domain from the mishnah, with the appropriate comparison to the mishnah and its cases at the beginning of Tractate Shabbat.

More on whose opinion is represented in the mishnah - Rabbi Yishmael vs. Rabbi Akiva, and why each would be the opinion represented. Plus, the underlying discussion about the lashes that would be applied to the person who has violated the halakhah in question in the mishnah.

The Gemara's introduction to Shevuot seems far afield - in its sidestepping to tzara'at blemishes and Shabbat details. So it explains the connection to lashes in the previous tractate. Plus, the sacrificial offerings that are brought on a sliding scale - dependent on one's economic status. Plus, the period of lapsed awareness of one's status as impure (for example). Also, whose opinion is represented in the mishnah? The Gemara first explains that it is not in line with the opinions of either Rabbi Yishmael or Rabbi Akiva. Until it comes back around to Rabbi Yishmael.

A new - and long - mishnah: Those who violate their oaths need to bring a sacrifice for not following through on their commitment (2 such cases). But is that only with regard to the future (with the past, another 2 are added)? Likewise, 2 that are 4 with regard to the oaths of the kohanim. Plus, 2 that are 4 in carrying from on domain to another (that is, from private to public; and then public to private is added to make 4). Plus, the various stages of lack of awareness while on is transgressing -- which can have impact on the person's sin-offerings. With various opinions represented in the mishnah (including that of Rabbi Shimon and Rabbi Meir - regarding the cases of the lack of awareness).

More on the 613 mitzvot - and ways of encapsulating the most essential mitzvot into many fewer. Plus, the way one prophet follows the next, supplanting the message of the previous one (in concern and petition to God, not competition). Also, two stories of how the sages mourned the prominence and hegemony of Rome having taken over the holy places -- most of the sages weep, but Rabbi Akiva laughs. For all that desecration, even foxes in the ruins of the Temple, fulfills the prophecy of Uriah, which affirms for him that Zechariah's prophecy of redemption and a rebuilt Jerusalem will also come to pass.

Details of the whip itself are derived or inferred from verses in the Torah -- specifically to focus on the process of flogging the sinner. Also, the last mishnah of Makkot: with the list of one who gets lashes to the exclusion of karet, thanks to the inherent humiliation in the lashes. Also, 3 practices were decided by the earthly courts and then approved by the heavenly court - so the Gemara proves that heavenly support through supporting verses. Likewise, a heavenly voice that confirmed 3 other courts' decisions - including backing King Solomon's famous "cut the babt in half" decision, to make it clear that there was no chance that the other woman was the real mother. Plus, the tradition of the 613 mitzvot, with 365 negative ones and 248 positive ones, and how we get to 613 (hint: "Torah tzivah lanu Moshe....").

3 mishnayot, but first: more on plowing, in such a way that leads to lashes. Then: details of lashes -- how many, where on the body, in numbers divisible by 3. Also, when transgressors are covered by one set of lashes or get several in a row - with time to heal in between the sets. And lastly, a detailed description of the process of the lashes - including where the person doing the flogging stands, how he flogs, and how the person getting the lashes stands, and holds himself, and so on.

A daf with 2 mishnayot: 1. One who tattoos a tattoo is liable for lashes -- if the person both engraved in the skin and also added the ink. But maybe that's only if the tattooist wrote the Name of God. Or alternatively, the name of idolatry. Likewise, things that look like tattoos seems also to be at least taboo, even if they don't incur lashes. 2. Repeated violations of the same constraint on a nazir will incur multiple sets of lashes - or only one, depending on whether he was warned. The question arises with sha'atnez too - whether one is liable for one event or multiple events. And likewise kilayim - in terms of planting or plowing while mixing species.

Finishing out ma'aser sheni - determining when one would be subject to lashes if the produce is eaten outside of Jerusalem. That measure is derived from the proximity of verses in the Torah that align lashes with the phenomenon of eating outside of Jerusalem. Plus, the tithing of one fig that wasn't tithed - how does that work? Note how designating food for tithing might actually result in more lashes than if no designation had taken place. Also, a new mishnah -- on one who shaves his head or the like in mourning, which is prohibited. How is one held accountable, and for what actions, exactly?

More on Bikkurim - first fruits: Rav Sheshet says that not placing the produce in the right place next to the altar will prevent it from counting as first fruits, but not reciting the verses from the Torah won't invalidate the first fruits. Which then leads to discussion of whose view he is citing. With comparisons to "bekhor" - first animals - and also to ma'aser sheni (second tithings). Also, from there, the discussion of why ma'aser sheni isn't practiced in the absence of the Temple (eating food in sanctity in Jerusalem could theoretically happen without the Temple, but the aim is to prove why that is not the case, even many years after the Temple's destruction).

A case of a kohen who eats from a korban olah before the throwing of the blood on the altar... but even kohanim aren't allowed to eat from an olah/burnt-offering. In any case, the inappropriate eating of sacrifices leads to reason for 6 sets of lashes (or maybe 5, which is part of the discussion). Also, more on bikkurim, the first fruits - and what invalidates them as food for the kohen, or perhaps not. Plus, a comparison to mixing flour and oil for the meal-offering.

A new mishnah! Bikkurim - first fruits - and other special offerings where one who eats incorrectly and gets lashes. NOTE CLARIFICATION TO THE AUDIO: The issue of lashes upon eating the Bikkurim is specifically in the case that a kohen ate the offerings before the person who brought them recited the verses (two separate people (which wasn't clear, in listening to the recording). Plus other prohibited foods - like a korban Pesach, if it were left over night. Plus, the case of the mother bird and one who didn't send her away. Also, a discussion about whose opinion is represented in the mishnah -- Rabbi Akiva or Rabbi Shimon? With a deep dive into Rabbi Shimon's approach (via a very long baraita). Specifically with regard to eating specific foods outside of Jerusalem (what happens with Maaser Sheni, and the limitations on who can eat from it, for example).

With regard to the mitzvah of sending away the mother bird when you come to take the eggs (or the fledgling birds), if one took the mother bird instead of sending her away - what happens? It's a machloket! Either the perpetrator here receives lashes, or he should just send away the mother bird now, and not get lashes. (it's an example of the positive commandment that comes together with the negative commandment, and doesn't (necessarily) get lashes). And there's one other mitzvah that has that same capacity - namely, the rapist who marries and divorces the woman he raped (and can remarry her). Also, on forbidden foods - when does one eats them get lashes? With a focus on creepie-crawlies and water creatures, and eventually land creatures, and those that fly -- all of which are learned out from verses in the Torah. Eight possible violations in total.

A difficult daf. When a combination of mitzvot (positive and negative) and the violation thereof lead to lashes vs. when the result is no lashes. Plus, Rabbi Yochanan changes his mind. Plus, the case of a man who rapes a woman, has to marry her, can't divorce her, and then does divorce her - what happens to him? Also, how the time factor to do a positive commandment is relevant to his rectifying this situation.

Reviewing the opinions of Rabbi Akiva, Rabbi Yishmael, and Rabbi Yitzchak on lashes and more severe punishments from the previous daf, with some focus on Rabbi Yitzchak's opinion. Plus, Rabbi Yochanan's opinion that one who committed all of the illicit sexual relationships in one period of forgetting or lack of awareness would need to bring a sin-offering for each relationship. But the only way one could violate the prohibition against sleeping with one's sister, who is also one's father's sister, and one's mother's sister - that takes a wicked person who is the son of a wicked person, in terms of violating and violating again, for such relationships to be possible in one person (and then raising the question whether that's one sin-offering or three). [Who's Who: Rabbi Yitzchak] Also, what happens when a person is ritually impure and needs to bring that sacrifice? And what if an impure person did eat from the offering (eg - Shelamim) while impure? To be punished, one still needs a warning from the biblical text.

The end of chapter 2, and the beginning of chapter 3. First, a killer who goes into exile must be upfront about why he's in exile. And in the event of people wanting to honor him, he would need to protest just the once. But not more. The chapter closes with a dispute. Also, the beginning of chapter 3, with its first mishnah -- namely, for when people get lashes. Plus: who and why the Givonim? Note: The Gemara explains the view that says - for every violation of karet, one also gets lashes, but not everyone agrees with that! So the Gemara presents the 3 opinions on this topic, only one of which is represented in the mishnah - specifically, that of Rabbi Akiva.

If the verdict comes from the court that an inadvertent killer has to go to the city of refuge to exile, but there is no kohen gadol at that time - the killer cannot every leave his exile. Plus, Yoav and the mistakes he made in trying to seek refuge. Plus, the angel of Rome. Plus, a new mishnah, with a person in need of exile who is in a tree, on the border of the city of refuge. And another mishnah, with the role of ma'aser sheni - and the Levite cities Along with the need to take refuge in a city other than your own, even if your residence is in a city of refuge.

The verses of the Torah suggest that Joshua wrote part of the Torah - which might just be the passages about the city of refuge (since he later implemented the plan for them, upon entering the land). Or did Joshua simply repeat it later in his own book? A worthy dispute. Also, a new mishnah: The role of the kohen gadol and his death with regard to exiles returning from the city of refuge. Plus, the role of the anointed kohen. Plus, how the mothers of the kohanim gedolim helped the exiles, so they wouldn't pray for the deaths of the mothers' sons (though those prayers might not bring about his death either!). Plus, a real case of defamation and lashes. Also, a mishnah about the timing when the exile verdict comes down - depending on the life of the kohen gadol, and what happens if that seat is empty.

More on the cities of refuge -- what kinds of cities are suitable for this purpose? Medium-sized cities, with water available, and marketplaces, and a sizable enough population -- which should be replenished if those numbers drop. Also, if a student (of Torah, presumably) is exiled, his teacher is exiled with him -- as essential to his life. Which points to the idea that people should only teach suitable students (who are not likely to end up in a city of refuge). If a teacher is exiled, the entire yeshivah goes with him too. Plus, the sages and the verses they used to learn out details about those who kill inadvertently. In the hopes that all happens as it should. Also, a city of refuge that is already home to a majority of unintentional killers cannot accept new ones. Plus, what happens in a city that has no elders to begin with?

Are people responsible for doing the wrong thing when they thought it was permitted at the time that they did it, or to what extent is a person responsible for making sure he or she has knowledge of those permitted/prohibited actions? The example is a ger toshav - and the question of when punishing consequences kick in. That is, when does it seem close to deliberate, in contrast to the consequences all being left to God. With examples from the Torah where people were held responsible for transgressions they hadn't known they were committing (for example, Avimelech when he thought Sarah and Avraham were siblings, leaving her permitted for Avimelech to take as a wife - though she wasn't really). Also: 2 mishnayot - on the cities of refuge, and who can and cannot take refuge there. For example, a blind person cannot. An enemy of an "unintentional" killing cannot usually go to exile (and might be put to death for murder instead). Plus, the location of the 6 cities of refuge. Plus, initially, the killer ran to a city of refuge before the court judgement.

A new mishnah! But first - the written form of the Torah's verses, as compared to the read/pronounced form. Now, when one throws a stone into a public gathering - that person would go to exile in the city of refuge (among other cases, and with exclusions). Plus, cases between father and son, teacher and student, etc., where there might well be a mitzvah for the perpetrator to have a mitzvah for the action, including deliberate hitting (as compared to throwing a stone). With the Gemara doing the heavy duty lifting to interpret the mishnah. Plus, a jump to shemitah - and a comparison to voluntary action. Also, another mishnah: A father's accidental of a son, and a son's accidental killing of a father - the killer goes to the city of refuge. This right seems reserved to a Jew who kills a Jew (unless it's a ger toshav who kills a ger toshav). Note that the father who strikes his son for is own education is in a different category, because that might be a mitzvah, in context.

Last mishnah of the chapter: After the witnesses have testified, and the court has issued its verdict (a death sentence), and the defendant runs away... and he comes back, but is not judged again. Rather, witnesses testify to the previous judgement. Plus, the concern about a court being a "bloody court" for sentencing however many to death - and the concern that no death sentences (so the court would never be a bloody court, but, at the same time, murderers would be getting away, as it were). Also: Chapter 2! With a new mishnah - and unintentional killing which may allow the killer to take refuge in a city of refuge, protected from an avenging relative. But not every unintentional killing has that protection. Also, another mishnah! What happens if a person is chopping with an axe and the axe-head - or the wood - flies through the air and kills another... would that woodchopper be able to be exiled to the city of refuge?

A new mishnah - a long one, including discussion of verses that provide the key details about witness testimony (not conspiring witnesses, though). For example, how many witnesses may offer testimony to establish the case. Plus, the significance of warning, especially in capital cases. Also, another mishnah: where different groups of witnesses see the same event from different angles. Plus, what happens if the potential victim of conspiring witnesses truly did wrong things?

3 mishnayot! 1 - Conspiring witnesses who plot to impose monetary penalties on their victim. The witnesses can divide the payment that they are then required to pay, but each gets the full total of lashes (with a linguistic connection on the verses of the Torah - according to Abaye, vs. Rava's claim of imposing lashs on another). 2 - Conspiring witnesses are only deemed such when other witnesses come forward to establish that they couldn't have witnessed what they claim to have witnessed - with testimony about the witnesses themselves, and not about the event they are speaking about. And then witnesses can come forward who knock down the witnesses who claimed the witnesses were conspiring - and reestablish the original testimony. And so on for 100 sets of witnesses. Also, Rava introduces a number of cases where the witnesses are faulty and problematic, but not conspiring. Which is difficult, but not as bad as the conspiracy of conspiring witnesses. 3 - The penalty to the conspiring witnesses - and when they would experience "as they conspired to do to another." That is, their execution would only kick in if another's life was taken because of them. But the halakhah also seems to balk at imposing the death sentence on them, after their victim has been put to death - to the distinction to the "final judgement" with regard to the victim, not actually putting him to death.

If a barrel of well water falls into the Mediterranean and a person comes to immerse where that water fell into the sea, that dunking is not effective - on the assumption that the water doesn't blend/disperse quickly. With some attention to other mixtures - such as wine in the Mediterranean, and more. Also, a new mishnah - back to the conspiring witnesses, and the monetary cases where the witnesses get lashes for false testimony and also are dunned for paying the amount they were attempting to force their victim to pay. Plus, the contrast between conspiring witnesses and the fines levied against someone who slanders (motzi shem ra).

How to assess the damage that the conspiring witnesses would have caused if they hadn't been determined to be conspiring: especially with monetary cases, such as the value of a ketubah, for example. But if he were to have died, he'd only have lost the value of the ketubah, without having to pay it out. So the risk of her having been widowed becomes part of the equation - including whether someone might have been willing to buy out the ketubah. Likewise, a case where the person they're testifying against has done the thing they're testifying about - and in that case, how much damage have they caused him? Also, a caveat about whether a loan is made with a promissory note - and how the default 30 days before asking for your money back kicks in only with a formal IOU. Plus, a concern about opening a collar on a shirt - and how that would be a violation of Shabbat, in contrast to removing the stopper from a wine barrel.

An introduction to the tractate Makkot, and to chapter 1: lashes as punishment for middle-level transgressions. Also, conspiring witnesses who cannot be given the judgment they sought to enact against the person they testified again, so that lashes take that place. So the Gemara explains that the mishnah's expectation for the result of the testimony is upended - though in some cases, the witnesses would be selected via the proper channels, as applied.

More on the idolatrous city - specifically, how to handle the sacred scrolls that cannot be burned (namely, bury them). How little prevents an ir ha-nidachat from being judged as such? Also, recognizing that the place of the destroyed city cannot be rebuilt as a city, can it be converted to gardens or orchards? A clear machloket! Plus, a detour into the question of Jericho, and also Achav. Also, who are the wicked referred to in the last mishnah? Thievery. Wickedness leading to anger - and God's anger. With a strong finish with an eye to redemption, when righteous people come to the world, which leads to joy in the world too.

More on the city of idolaters... Including how to determine how at least half of the city was involved, and the process by which each was put to death in an expeditious way. Also, what does it mean to destroy everything in a city when some of those things are not supposed to be destroyed ever?! Namely, consecrated property, and more. Of course, there's a machloket.

A story of an old man in Egypt who recounted what his ancestors had done to the Israelite ancestors, which leads to a presentation of Moshe's questioning God, who is then presented as a tad frustrated about that attitude - in contrast to the more accepting approach of the patriarchs. Also, a new, and final, mishnah! With the details of a city of idolaters - an "ir ha-nidachat." Including how the holy things of the city should be handled when the rest of it is being destroyed. And also what can be done in that area after the city itself has been destroyed.

The sin of Korach (who didn't have a portion in the World to Come)... including a focus (and blame) on the wife of Korach and the wife of On (who names Korach and his followers as holy people, and then entices them). Plus, a discussion of the power of the Leviim and Kohanim, and the famous dispute over techelet on a garment. These interpretations are midrashim that build out the biblical text. Also, a new mishnah about the exile of the 10 Tribes, Rabbi Akiva uncharacteristically maintains that they will never return, and various others disagree with him as to their capacity for return.

[Who's Who: Nachum Ish Gamzu] (He turned dirt into gold, after all!). The generation of the Tower of Bavel - and what they did so wrong that they lost their portion in the World to Come. Namely, what did they do in building that tower?! War? Idolatry? And the people of Sodom, and their terrible behavior that lost them their portion in the World to Come - specifically, how they became so inhospitable. Plus, how far they went in punishing those who were in the least bit charitable.

A new mishnah - it's very long - listing the groups of people who have no share in the World to Come. Such as, the generation of the flood (those who were not saved in Noah's ark). Likewise, the spies of the Book of Numbers. And many others. Where the biblical texts about each of these groups intimate that they are punished in the next world, and/or losing the World to Come. Plus, an investigation into the animals that Noah brought into the ark - 7 kosher animals and 2 non-kosher animals, "husband and wife." Including concerns about cross-breeding among the animals. With the ark itself perhaps determining which animals were worthy of joining the rescue.

A long discussion of the sins of King David... and yes, it's a long list. Largely, and perhaps unsurprisingly, related to issues of lust. (In contrast to other interpretations by the sages that he did not sin at all - in the same events). Also, Yehoshua ben Perahiah and his student Jesus - and their sojourn in Egypt (and travels back), when King Yannai was killing sages.

More on Balaam, and how was truly just so wicked, at least in the rabbinic literature. How bad was he in the Torah? Plus, he was a true prophet, regardless of the fact that he was wicked. The Gemara than describes just how wicked Balaam was, according to his ideas to entrap Jews and turn them from worship of God -- into the defecation worship of the Baal-Peor. Plus, how young Balaam was at his death, and why. Also, shifting focus to Do'eg Ha-Edomi, from the book of Samuel - a bit of an enemy of King David. Where God seems more willing to let Do'eg have a future and moments of not-wickedness than David himself. He seems to have known some Torah, in any case. But what he did that was so bad seems to be worked into the biblical narrative about him.

Why are the people of the Jerusalem perpetually backsliding (in their observance)? Jeremiah asks the question and the people provide a convincing answer - in that both those who repent and those who continue to do wrong (and those who are righteous) all end up in the same place. With interplay of biblical verses from different books. Plus, the concern that God has severed the ties with the Children of Israel/Jewish people, when not only was King David called God's servant, but so too was Nebuchadnezzar - with clever explanation as to why even this does not mean a severed tie from God to the Jewish people. Plus, being plagued by one's own evil inclination. Also, heretics and the rooster as a sign of God's wrath. Note: Don't curse the wicked - and take this capacity for wrong-doing with humility. Note: Balaam's story. Also, people should always to mitzvot, even if for the wrong reasons, because eventually, one will come to act for the right reasons.

An investigation and interpretation of verses from Eikhah/ Lamentations playing off the word "eikhah," as well as the alphabet, given the acrostics in the megillah of Eikhah. Plus, the example of two Jewish slaves who describe a camel and the circumstances under which it walks ahead (beyond their view): blind in one eye, two wineskins with oil and wine respectively, etc. -- and then are freed for being right. Also, who decided who is on the list of those who do not have a portion in the world to come? Anshei Knesset HaGedolah. Plus, the preparation for building the Temple - and also the messages from a bat kol, questioning the Anshei Knesset HaGedolah and their right to make such a list. Plus, the story of several of the people who the Gemara then says will indeed have a portion in the World to Come. And Anshei Knesset HaGedolah walk back their judgements of all these people who were to be excluded from the World to Come - and leaving it up to God.

Resh Lakish bounces off the wicked kings of Yehudah to talk about wickedness in general. With playing on the spelling of words as implying the way bad things happen in the world, with the letter "ayin." Plus, more on Menashe -- among several of the other wicked kings who didn't make it onto the list of those who don't have a portion in the World to Come. With a list of how many midrashic interpretations these wicked kings had learned -- that is, they learned more Torah than one might have expected. And idolatry and the killing of the prophet Isaiah.

An approach to the Golden Calf that blames God for giving the Israelites gold and silver upon their departure from Egypt -- because they suddenly had the means for the wrong-doing, instead of when they were poor. This raises questions, of course, about wealth and leisure, and its desirability. Also, Rabbi Abbahu would lecture on the topic of 3 wicked kings -- even after he gave it up for a time, he came back to it, on the grounds that they hadn't repented yet, after all. Plus, King Menashe's appearance to Abaye in a dream, with his teaching of halakhah (yes, in the dream), and his defense of his own worship of idolatry. Also, Achav -- another wicked king who is treated far more gently than one might expect. For example, the Gemara counts his good deeds as equal to his bad deeds. Even in the story of the revenge of Navot... But wasn't Achav the worst of the worst?