Two mishnah. The first describes which items are included in the sale of a city? The daf discusses the definition of one of the items mentioned in the mishnah and what does this mean about what the Rabbis in Bavel knew about life in the time of the Mishnah. The second mishnah discusses the sale of a field.

3 mishnayot! Each about selling different properties, where the details of the sale are not specified. First, a courtyard. (if the details are specified, or if the seller says: "I'm selling you everything that is therein," then those sales are simpler, as per the stipulation). Second, an olive press, and third, a bath house. Without specification, the attached portions are all part of the sale, and the movable items are not.

More on Rabbi Benaya, including a visit to the Cave of Machpelah, and an encounter with Abraham, Sarah, and more... Also, a return to the discussion of chazakah, and the fact that a spout (as of a gutter) does not establish a chazakah. Plus, the difference between the Egyptian and Tyrian ladders and windows, with regard to what establishes the presumption of ownership, and what does not.

The daf shares the story of Rabbah bar Nachmani and his mysterious death. The Genara tries to understand why Rabbi Yochanom ben Matya uses the image of the Solomon’s banquet.

R. Hanina Ben Dosa, pious miracle worker, appears here again. Plus, back to rain... When a rabbinic leader decrees a fast, and the outcomes are different. What accounts for that, and what kind of pleading with - or rebuke to - God brings the rain? Also, depictions of the heavens and the clouds as choosing what to do, where to go. Plus, the comparison of righteous people to a date palm and a cedar tree, and why both metaphors are necessary. [Who's Who: Shmuel HaKatan] Also, regarding his decrees, including calling a fast. How close of a connection between prayer and response - what's cause and effect, what's laudable and what leads to ambivalence?

The charity collectors would hide from Elazar of Birta, because he would divest himself of everything, and they didn't want to let him go that far. Even when he was looking to buy a dowry for his daughter, and he only brings home some wheat - which multiplies exponentially. But he won't accept the goodness of that miracle either. Also, more miracles... which seems lesser, as compared to the natural progression of things. Which means we pray for nature to go our way, without supernatural intervention, which seems a little contradictory.

More of Choni (or Honi) the Circle-Maker's story, including the rest of his life, and the inheritance (or presumed inheritance) as told with regard to his grandchildren. Which includes discussion of his righteousness, his scholarship, and his miracles, of course. A much more poignant sad story than we usually think of this figure. Which complicates matters for his grandchildren, as presumed heirs to the affinity for rain.

More narrative. Rabbi Beroka and Elijah the prophet - when they met, first in the marketplace... Plus, the significance of black shoes as non-Jewish attire. And the accomplishment of those who cheer people up, with comedy. Also, what events call for crying out? Including for Shabbat? Of course, it's a machloket how quickly the situation is considered dangerous.

The potential positive impact of the righteous. Beginning with Nachum Ish Gamzu, who was blind, and a 4-limb amputee, with boils, in a bed with its feet in water to keep away the ants, in a dilapidated building, no less. He knows the building won't fall on him. But when they take him out, it indeed falls on everything inside. But why did he suffer like this? The Gemara says he said - he brought it on himself with an act lacking in compassion that he couldn't fix. Note also that Nachum Ish Gamzu taught R. Akiva. Also, when the righteous receive a message in a dream. And for whom do miracles happen? The ordinary people who tick with extraordinary kindness, which have tremendous impact.

A daf of stories... Nakdimon, and trading in water, when no rain had fallen. In comparison and contrast to Choni ha-Me'agael. Also, a presentation of curses, which are then turned into blessing - Achiyah HaShiloni, in contrast to Balaam. His words - those of the Jewish prophet - are more welcome than those coming from the non-Jew. Plus, another "ugly rabbi" story - and the value of flexibility. Also, what it means when R. Huna appeared to rely on a miracle...

A new chapter, with a new marathon mishnah: The long process of increased severity of fasting and going public with it, etc., only applies to troubles from a lack of rain. But when it comes to plague, for example, God forbid, the most extreme crying out is put into play right away. Plus, the environs around a city that is going through this process join in. Also, the story of Choni the Circle-Maker. With some if the Gemara's discussion on this long mishnah, including some of the theology, what we're praying for, and so on.

A potential conflict between the days when one can read Megilat Esther and days that are dedicated to Nikanor and to Trajan. What are these days (Yom Nikanor and Yom Turianos), and whatever happened to them?

More working off the long mishnah - beginning with discussion of the watches of the kohanim, and when they would need to cut their hair and launder their clothes - to make sure they're presentable while on the watch. Among other populations, and how frequently they cut their hair to make sure they don't get scruffy in appearance. Based on nazir. Also, days when eulogizing is not permitted, as connected to the daily offering (even in its absence), and the dynamic with the Sadducees. The month of Nisan follows suit, because of the dynamic with the Baitusim. There's joy in the success of the rabbis over these sects.

Following the mishnah's order if the day, with a mnemonic to help one remember in order. For example, why do they go out to the square? Why do they wear sackcloth? Why ashes? The rationale for each step is somewhat disputed, and the practical difference in each dispute is articulated. Note how foreign this process is as compared to our contemporary practice. Plus, 2 important figures who are involved in this ritual - the elder and the shaliach tzibur, with side notes for the sage, and the various hierarchical standings. And the impact these details have on repentance, including going back to the king of Nineveh. Coming back to the shaliach tzibur, the skill set makes a difference to how davening happens.

More aggadah - the suffering of R. Elazar, and not bring buried properly. With Rabbi Yehudah HaNasi's reaction, and his own suffering. Plus, other experiences of suffering and empathy in the context of Rabbi Yehudah HaNasi. Also, the question of people dying "before" their time. Plus, burial practices of these sages and families. Also, the exceptional scholarship and Torah commitment of Rabbi Hiyya. Plus, a hierarchy of other sages.

Chapter 2! With all the mishnah of the chapter. The mishnah goes through the order of the activities in a day of fasting for rain. Plus, a comparison to the people of Nineveh, and their repentance. Plus, the qualifications for leading the congregation on this day. And the order of the prayer itself. Also, the role of the mishmar in this fast. Plus, limitations on these designated fast days.

The hot topic of whether women who are pregnant or nursing should be fasting when it comes to fasting for rain. Also, a reflection when. There was (non-rain) trouble for the community, and 13 fasts didn't improve the situation. But more fasts would have been truly onerous on the community. Or.... That's a machloket. Plus, the people of Nineveh serve as a model for those who need live in a place where rain is needed when it's not the rainy season in Israel and whether that warrants "asking for rain." Likewise, they are a model for how turning away from sin should be done.

How did the mishah in of mourning develop and why are their differences? The practice of saying Aneinu is an integral part of praying on a fast day but where to place it is a question.

One cannot take on a fast of a few hours and call it a fast - it doesn't count in that regard. And separating from a community fast is not acceptable either - so joining in a small part of that fast in solidarity is, however, acceptable. With supports and arguments against this position regarding partial fasts. Including a rule of thumb making sure that one takes a fast upon oneself from the day before. When exactly? It's a machloket, though pegged to the afternoon. Plus, an important turning to Megilat Taanit, as the official calendar of holidays. Also, the case of high quality meat enticing someone who is fasting, and when whether one can break the fast and make it up another time, based on how badly you want to eat it. Plus, a "fast because of a dream," to provide an antidote, as it were, for a bad dream (even on Shabbat). Plus, a new mishnah: more serious fasting for rain by the community. Which includes limiting activity as well. Where fasting isn't fasting, as we like to say.

Suffering through famine should save the person who chooses to do so from a strange death. Plus, other outcomes of famine, like avoiding sexual relations to avoid having children during years of famine. Also, separating from the community, and the negative consequences thereof. Also, the Gemara says - anyone who fasts is called a sinner (which seems to contradict the premise of the tractate!). Where does the Nazir, as one who abstains, fit into this equation? Asceticism isn't the goal of the fasting for rain. This spectrum of delving into the enjoyment of life to one who intentionally chooses to refrain or abstain.

A dispute between R. Eliezer and R. Yehoshua over the source of rain - from the heavens or the oceans. Plus, a new mishnah: when we really start asking for rain, including in the Diaspora. Also, what happens if rain doesn't fall, though it is the rainy season, and the asking for rain has begun? First, individuals will fast. If it still doesn't rain, then a communal fast will be called. With the terms of these fast days. Plus, don't misjudge your own worth, as one who is eligible to be an individual who fasts for the good of the community. Also, don't delve into halakhah when you're traveling, lest it disturb the camaraderie of traveling - and how far that goes.

More on Resh Lakish, including a discussion of reward and punishment, and the relationship between the books of the Torah and those of Ketuvim. Also, the leaders of Israel (Moshe, Sharon, Miriam), and the gifts they received. Also, back to rainfall - and the proof of how it can fall at the behest or in the merit of one individual. Including the particulars of the clouds (and drizzle) that herald (and follow) rain.

One must understand Mishnah before going on. And the way to make sure you know enough is to study more. Which brings us to Resh Lakish's practice of reviewing Mishnah 40 times. R. Ada bar Ahava would review 24 times. [Who's Who (in part): Resh Lakish] Also, the dilemma of what to pray for when confronted with both famine and plague (may we never know this situation). But why can't you pray for two things at the same time?! We have biblical verses to teach that. Plus, in a time of religious persecution, when fasting was not allowed, they decreed a fast as part of their prayer to end the persecution, and they'll actually fast once the persecution is over. Also, an open question whether this tractate verges to the spiritual/metaphysical or to the practical, if religious.

How does rain compare to the resurrection of the dead? How does rain compare to Torah? How does rain compare to creation? Also, Torah is compared to wine, water, and milk - why? Plus, the famous trade of insults between the daughter of the Roman emperor and R. Yehoshua (in which wine figures prominently). || Note: Apologies from the delay in releasing the podcast today - it seemed there was a problem with the audio file, but then it resolved. In the meantime, it has rained in Jerusalem, at least, and we may be in for a rainy few days, thank God (an unusual attitude for those accustomed to rainfall all year long, to be sure).

Different types of rain: depending on volume and timing. First, the Yoreh. And Malkosh. And why both have to be for a blessing, from Heshvan to Nisan. With several explanations, based on the biblical text. Also, Reviya, fruitful, fertile rain that makes mud, enough to seal a barrel. Also, what if rain comes down in some part of the country, but not elsewhere - is that considered rain being withheld, or really not? It's a machloket, but it also gets resolved. Plus, when do we make a blessing over the rain, and what blessing is it? [Dedicated in prayer for rain in the Land of Israel]

The daf shares the poignant story of Rabbi Yochanon and Reish Leikish: hiw they met and ultimately how they both die because of slight. The daf also shares about the life of Rabbi Elazar the son of Rabbi Shimon bar Yochai.

When does the season of asking for rain end? Of course, it's a debate, but a mild one, and contingent on biblical interpretation. Which leads into a structured conversation about the meaning of various, diverse verses between R. Nachman and R. Yitzchak. With a focus on idolatry, and then the sharp questions on Shmuel's apparently divinely engineered death, the unfairness of it, and how he wasn't as young as we think. Also, the best blessing in the world.

An angry Torah scholar is presumed to be angry because of the Torah itself - that one's sensitivities have been refined. Is this a positive commentary on anger? Also, 3 who made requests of God that were inappropriate - Eliezer, Avraham's servant; Shaul; Yiftach - all of which have unintended or lasting consequences for women. Plus, asking for rain vs. mentioning rain - appropriately!

Revisiting a topic from Sukkah: pouring out libations - of strong drink, of wine, of water. And how the Gemara derives the 2 libations from the text. Plus, whose opinion is represented in this discussion of 7 libations over 7 days. Also, the conclusion of a tradition - Halakhah le-Moshe mi-Sinai - with 3 details, including the libation material here. Also, mentioning the rain and God as Provider of rain, in contrast to clouds and wind, which are never withheld, and which are secondary to rain. What is beneficial specifically, and what are happenstance? For example, snow, drizzle, and more. All of which is making sense of the natural world.

A new tractate! Speaking of fast as prayer, specifically when the Land of Israel needs rain. The mishnah opens with the question if defining the rainy season - namely, when do we start praying for rain? Too early, and it's a sign of a curse over Sukkot. So the distinction becomes between asking for rain and mentioning the fact that God is the One who provides rain. Also, where we mention God's role in bringing rain in the Amidah. Note the connection to Berakhot. Plus, God's role in rain, in life, and livelihood.

Reading the last daf.... More on Musaf of Rosh Hashanah. And how to pray: fix your prayer in your mind before you begin. [Who's Who: R. Yehudah bar Yehezkel] R. Yehudah davened intermittently... And a shaliach tzibur could fulfill the prayer obligation of those working in the fields.

Figuring out the order of the various shofar blasts. Which depends on biblical verses and the sounds of each blast - what makes a teruah a teruah? Also, the requirements of who blows how many shofar blasts over the course of how long. And where multiple shofar blasts may be completely fine for filling one's obligation - indeed, it is the obligation - or may contradict it and require another round. Plus, shofar vs. shofar blessings, which takes priority and why? Also, when a shaliach tzibur (chazan, prayer leader) can help another (congregant) pray, on behalf of the community, or the individual. The tractate seems to have shifted focus to the expectations of the service...

Going back to the mishnah that says water and wine can be used on Rosh Hashanah, to clarify the sound of the shofar. But urine is prohibited for the same case. Also, are women included with the kids who are allowed to blow a shofar for fun on Rosh Hashanah, or are they prohibited from doing so? Also, how the shofar is blown - how many blasts, what did they sound like, how long were they, android in what order? Plus, the emotion of the shofar blasts - whimpers or wailing - and the model for this of Sisera's mother.

A 5-mishnah daf. Opening with the structure of the Amidah for Musaf on Rosh Hashanah, including the shofar-blowing that takes place interspersed during this prayer. Also, the configuration of each section for Rosh Hashanah (malkhiyot, zikhronot, shofarot) - and the obligation for each. Also, the verses of these sections do not mention punishment, by design. Also, moving on from the content of Musaf to the way it unfolds in shul - with the shaliach tzibur and the person blowing shofar. Plus, how the non-Jewish authority prevented shofar-blowing (or tried). Plus, why we don't say Hallel on Rosh Hashanah. Also, prioritizing shofar-blowing... Or not quite. Also, why blowing shofar doesn't take precedence over other mitzvot, particularly the violation of melakhah for the sake of the shofar (ie, we don't do it).

The daf opens with the Levites' Shir shel Yom, which are in our siddur today too. Also, the Shechinah, as exiled with the people - with real changes to the Second Temple because of those shifts. The Sanhedrin was exiled too, if course, with the list of locales here. Also, a new mishnah, on another if Rabbi Yochanan ben Zakkai's decrees. Specifically, the court stays in its seat even if its head has gone traveling. The Gemara presents a case that counters this decree, or so it would seem. Plus, the commonality of these decrees by R. Yochanan ben Zakkai.

More of R. Yochanan ben Zakkai's decrees. Lulav, Yom Henef (Omer). The changes are made to remember the Mikdash, but how is that allowed to begin with? There's a verse for that. Also, the witnesses on Rosh Hashanah have far more complications than the usual Rosh Chodesh. Including the special psalms as sung by the Levites. And, of course, the daily sacrifices. When they accepted the witnesses all day long, there was too much risk of error. Which happened.

Closing chapter 6, starting chapter 7. First, 6: If one is a witness, one must come forward to give proof, and avoid litigants needing to take an oath. This law (of Isi ben Yehudah) is then put into practice in a series of example. And 7: More attention to workers rights, especially pertaining to food, while on the job, and also whether an employer can require his workers to work very early and/or very late in the day.

The shofar-blower must also have intent to dispatch the community's mitzvah obligation. Plus, a mishnah that describes the Israelites' successful war against Amalek, and what causes what. Plus, the serpent on the banner. Plus, praying for the sick. And then back to halakhah, and who can blow shofar for others? Also, opening the 4th chapter: the difference between how the shofar was blown in the Temple and elsewhere, the difference between how the shofar was blown on Shabbat (or not). Specifically, R. Yochanan ben Zakkai's decrees, and the way he implemented them.

Blowing shofar in a pit or elsewhere with an echo - distinguishing between who fulfills the obligation and who does not. Plus, a Gemara revision. Also, what happens if one hears part of the shofar blast in the pit and part out of the pit...or if it's just at the break of day... And can a tekiyah be divided to count for two? Bringing us back to the question of intent, which is most discussed in the context of shofar. Also, whether you need intent to break halakhah, to transgress a mitzvah, to sin.

First, a comment on the maidservant from yesterday's daf. Then, more on the trumpets and shofarot, and why we blow a longer blast on the shofar when it is accompanied. How do we relate to sound, and our experience of listening. Also, a new mishnah on both the physical shofar and its sound. A cracked or broken shofar is invalid for the mitzvah of shofar. Also, one who blows from the bottom of a pit or a cistern - can one fulfill the mitzvah? What if you happen to walk by shul during shofar-blowing? What is the role of intent? What is the role of the shofar?

The key mitzvah of Rosh Hashanah: shofar! And we start with the "instrument" itself. And why the horn cannot come from a cow. Plus, a lot of word play and puzzlement regarding unusual terms that are then defined by R. Yehudah HaNasi's maidservant. Also, the different types of shofar used at different times of year - from different animals. And chatzotzrot vs. shofarot.

Parallel to a story in Berakhot, the mishnah here has an episode starring R. Gamliel and R. Yehoshua, about new moon testimony. Where one day's testimony seems contradicted by the next day's experience. How do we handle the human capacity for error? Also, how we can't compare courts, especially across generations, with biblical examples (it's not an insult to today; it is about authority). Plus, a new mishnah in a new perek - the court and everyone sees the moon, without sanctifying the day - how does this case play out, and why are all its elements in the mishnah? And what happens if the judges are the ones to see the moon? And why can't the moon be sanctified at night? With various permutations as loose ends to close the topic, even if it's at the beginning of a new chapter.

The court asks witnesses about what they saw, regarding their testimony about the moon - and the celestial bodies change position over the course of a year, so the answers really would be different. How the sky actually looks makes a difference for the sake of accurate testimony. Plus, the formal sanctification of the new moon: Mekudash! But how critical is that part. Also, using a pre-fab poster, as it were, to quiz the witnesses regarding what they saw in the sky. Which raises questions about making images of the moon - out of concern for idolatry - and leads to answers as well.

Burning wood for the Rosh Chodesh torches, including from coral wood, which leads to a tangent, including a story about diving, and sinking a ship to get down there and pull up the coral. Plus, individuals contributed to the torch notifications. And a discussion about blocked roads making the way longer to travel in Babylonia. [And some brief audio wonkiness, with our apologies - nothing was off when we recorded, as far as we could determine]. Also, a new mishnah, on the witnesses would come to the court and be examined in Beit Yazek - where there would be a feast set up for the witnesses - incentive! And a decree was made to allow the witnesses to be able to go home (and so too any "helpers," who should not be deterred from helping because they wouldn't be able to get home after helping). Plus, another new mishnah, on the way the witnesses would be interrogated, and also treated well, with respect.

Father and son who saw the new moon should both go to testify, even though it's not clear that they can be paired together as witnesses. Which leads into a discussion about who can't be witnesses. Including the discussion about women. And what can be done on Shabbat to facilitate the witnesses' travel to the Beit Din. Also, the second chapter of the masekhet: How important is it that the court trust the witnesses? There's a historical shift in the answer to that question. Including the description of how the court spread the word of the new moon - hilltops and mountaintops, and the corruptability of the system.

What happens if a community misses the notification about Rosh Chodesh? One can keep track to some extent to which months would be "full," and which incomplete. Plus, Levi's trip to Babylonia. Also, the connection to the second day of yom tov, and how this sanctification of the new moon affects Tishrei and Nisan. Also, desecrating Shabbat to get to the court to testify about the new moon. And getting to the court in time for Tishrei and Nisan. And the difference between post-Temple and Temple periods of time. Plus, when the clear weather keeps a witness home. And when many witnesses go, but don't keep the extras home. Plus, clarify the term for "clear." And Moshe as close to God.

Ulla traveled from Eretz Yisrael to Bavel, and he told the Babylonians how the Beit Din in Israel had added a day to Elul, which would insert a weekday between Rosh Hashanah and Shabbat, which would be so great for them in Babylonia. The questions are: why having that extra day would make a difference, and why especially in Bavel. Also, how are those witnesses treated? Namely, a process of intimidation that was employed judiciously, based on how the court wants the date to fall out, with regard to the holidays. Plus, when the witnesses are encouraged to lie (or close). And how the pattern of the length of the months falls into place (29.5 days needs to shake down to months of both 29 and 30 days, plus 4 extra days). Plus, defining the molad.

The daf poses a question about a person who finds a lost object and is the finder considered to be an unpaid shomer or a paid shomer. A new mishnah dealing with the laws around a broken keg but the Gemara has trouble reconciling a barita with our mishnah.

Update with information on the 17 Tammuz (clarification on yesterday). On the holidays that are written in Megilat Taanit, as compared to other holidays... It seems that the Torah holidays have fewer stringencies around them as compared to the rabbinic ones found in the megillah. Why?

Is one's judgement or sentence mutable? The Tannaim dispute this - in a concrete way, regarding two people who had the same circumstances, yet one was saved and the other was not. What was the difference between them? Perhaps the way they prayed. Perhaps the timing of the decree against them. Plus, the same concerns for the collective, as compared to the individual. Also, a decree against Eli's descendants... How it was averted and when it was not. Also, the new mishnah - moving on with the calendar, and how Rosh Chodesh was established. Plus, the fast days, as established in the wake of Rosh Chodesh. And What's What: Megilat Taanit. Plus, a fast day on Chanukah!