Pesachim 11a, b

As if we are discussing an entirely new topic, today's daf begins with rather detailed rules around the omer.  We are supposed to bring the omer, one tenth of an ephah of barley, to the Temple on the day after the first day of Passover (16 Nissan).  After that offering is given, we are allowed to eat of the new crops.  The rabbis are concerned, however.  How do we know that people are not tempted to eat of these new crops, this leaven, during Passover?

They go on to discuss the importance distancing ourselves from prohibitions. The rabbis find a number of examples of rabbis either issuing decrees - or, alternatively, choosing NOT to issue decrees - that will build fences around prohibitions.  For example, on Shabbat we are not allowed to empty an egg with a pin and fill it with oil, then place it above a lamp so that the oil drips slowly and extends the flame of the lamp.  This is because of the prohibition against moving an egg used for this purpose on Shabbat.  However, if we attach the egg and it cannot be moved during Shabbat, there is no halachic problem with this act.  If we tie a broken rope with a bow and not a knot; if we use a money belt around a sash to mend the rope, there is no prohibition.  But we cannot tie a knot on Shabbat.

The rabbis continue this conversation in the realm of firstborn animals.  Through this debate, I have learned that the firstborn animal without blemish of a jew is given to the priests.  The priests raise the animal until it develops a blemish, at which point it can be offered as a sacrifice; the resulting meat and hide may be used by the priest.  If the animal does not develop a blemish, it is cared for indefinitely.  If the animal is sick and dies, however, it cannot be of benefit to the priest.  

None of this is critical to the larger conversation, but the learning is fascinating.  And in daf b, the intrigue only increases:

We learn about time.  We also learn that in the time of the Temple, two loaves were placed in sight of the people.  One was removed at a designated time, noting that only one hour was left before the burning of leaven.  An hour later, the second loaf was removed and the people knew to burn their leaven.  But how does this relate to time?

Through this discussion about when one must stop eating leaven, the rabbis share their method of measuring time.  Sunrise occurs at the twelfth hour of the night.  What might be 5 in the morning or 6 in the morning or 7 in the morning for us is always 12 in Talmudic hours.  The afternoon begins at the 6th hour (ie. 12 or 1 or 2pm), and sunset falls at the end of the 12th hour of the day (6 or 7 or 8pm).  This system of time measurement requires that hours are not static measures - hours of the day are longer in the summer and shorter in the winter.  This blows my mind.  It also explains why the rabbis have been debating about whether we stop eating leaven at the beginning of the 4th or 5th or 6th hour.  I have always learned that we eat leaven until 11 in the morning.  It all works -- 11 in the morning to me is 5 in the morning according to this system.

The daf ends with the rabbis proving that two people can be describing the same incident while naming two different times.  This could happen because of inaccuracy, or because of different understandings of the calendar, or because of different interpretations of time.  

Learning the Talmud is like learning how to swim.  I am immersed and I can't breath - I am strong and floating and swimming - my head is under water again and I'm desperately lost - but now I can feel the sun on my face and my breathing is easy...