Beitza 4 a, b

Continuing their conversation regarding whether or not foods can be nullified, the rabbis look at figs.  We learn that figs were prepared in various ways, usually dried and then strung or pressed.  How are these figs counted?  Should they be nullified?  At the end of a long debate, Abaye reminds us that when their status is temporary, they cannot be nullified regardless of the other existing conditions.

It is understood that if a chicken is intended to be eaten, its egg is also permitted to be eaten.  However, the rabbis are more stringent when it comes to eggs laid on Shabbat.   They debate details that are unclear for me because of the complexity of the halachot and because of my lack of background.  The rabbis debate a variety of coexisting factors: when the egg was laid, whether the egg is cooked or raw, whether the chicken was muktze, whether rabbis can make halachic decisions while drunk (no), whether eggs can be moved or covered with a vessel, whether eggs are permitted to hold up a heavy structure like a bed, whether rulings are dependent on stringency vs leniency or whether rulings are dependent on the prominence of a particular rabbi... and more, of course, that I did not appreciate.

The rabbis compare the halachot of beitzim, eggs, on Shabbat and Festivals to those around palm branches that fall on Shabbat and Festivals.  Rav Asi and Rav disagree as to whether - and why - an egg laid on one of these days is permitted or prohibited on the second vs the first day of the Chag.  It is noted that the second day is understood as a day observed in honour of our fathers.  It is not observed because we are unsure about the calendar, as was asserted in ancient times.

I learned new information regarding the tradition of the second day of Festivals in the diaspora.  Before today's daf I had learned that people were unsure of the calendar and thus messengers would sight the stars and then tell neighbouring communities.  And if their timing was off, we need that extra day to ensure that we are observing Torah-given halachot.  According to today's daf, the Kutim were lighting torches at 'wrong' times.  Messengers were sent out to ensure that people were paying attention to the 'correct' indications of evening.  The Gemara teaches that this messenger tradition would not have existed but for the Kutim.

So why do we continue to celebrate two days of Chagim in the diaspora?  We are told by the Gemara that we are to continue the customs of our patriarchs [sic] when we are chutz ha'aretz, outside of the land of Israel.  Why?  Because if our fixed calendar was eradicated by anti-semitic monarchies, we might find ourselves again unsure of the exact dates of our Chagim.

As I learn today's daf, I notice the masterful interplay between what is particular and what is philosophical.  The rabbis are speaking very specifically about halachot of eggs.  Simultaneously they are speaking about the sweeping systems of Jewish belief and practice.  If only I understood more of how they manage to capture so much in their conversations... but first steps are first steps.  I have to begin somewhere!