Shekalim 17 a, b

We begin with the Mishna that was introduced at the end of yesterday's daf.  It describes the gates used by those who prostrate themselves as they move around the perimeter of the Temple courtyard.  The rabbis examine each gate; its history and use.

Of particular interest to me is the women's gate, said to offer entrance to women who wanted to practice semicha, leaning, as part of their offering. Though it was allowed according to R'Yose, R'Yehuda asserted that women were not allowed to perform semicha, as it was not required labour regarding a consecrated object. Thus women could not perform the 'labour' of semicha, 'pushing with all one's might'. Instead, he argues, women would enter the courtyard simply to be present for their offerings.

We learn through a number of texts about the water that flows in Jerusalem and at the Temple.  This stream is described in great detail, from a tiny, almost invisible source to its significant end.  The poetry of many biblical writings is analyzed and expounded upon; used as proof for and understanding of the fate of Jerusalem, Israel and the Jewish people.

In writings about the World-to-Come, the rabbis speak about nature: fruit trees, grains, rains, and healing leaves.  They analyze Ezikiel's words to better understand the cycles of nature both now and after Moshiach.  They praise the powers of healing leaves.

The end of amud (a) is the story of King Yehoyachin, who took the keys of the Temple to the top of the sanctuary after learning that Nebuchadnezzer intended to depose him as leader and potentially destroy the Temple.  He tells G-d that we were given the Temple when we were doing according to G-d's will, but now that we are not faithful, the keys will be returned to G-d.  Yehoyachin then throws the keys into the air where they are either taken by a hand from the heavens, or where they disappear, not yet falling back to the ground.  Seeing that G-d no longer dotes on us, the noblemen of Judah jump from their rooftops to their deaths.

Amud (b) tells us of the thirteen tables that served different purposes in the Temple.  We learn about the materials, design and function of each table.  The Gemara, however, is focused on the lechem hapanim, the shewbread, which was placed first on one and then on another table for the week. The rabbis have a number of questions.  First, how did the bread remained magically fresh and unspoiled so that it could be eaten following its display?  Could it be the table that protected the bread from the effects of the air?  They also are concerned with the placement of the bread.  Were all loaves placed on one table?  Or were they placed on many tables?  And how were the tables arranged?  And how were the loaves arranged, from north to south; from east to west?  We are told that these questions remain unresolved.

In a class that I took in 2010 at Pardes (Jerusalem), I learned from Professor Michael Hattin about the incredible detailed architecture and objects of the Mishkan and of the Temple.  It was astounding to witness his explanations of the intricate puzzle pieces as he helped us fit them together.  Never before had I read or understood the complexity with which our tradition understands what might seem mundane or trivial.  I believe that Michael's teaching was part of what led me to believe that I would enjoy daily Talmud learning.  Certainly I do fully appreciate much of what I read, but there will be beauty and new ideas waiting for me every day.