The daughter of the Emperor begins a conversation based on word games and wit. While discussing bringing the dead to life, she notes that one who can sculpt from water can of course sculpt from clay. In the same way, G-d can create people from "water" (perhaps from semen) and even more so G-d can create people from dust.
From this point onward we are introduced to the wit of others, including Gaviha ben Pasisa. After confronting a heretic with a counter-argument, Gaviha ben Pasisa is insulted by saying that he might be attacked and his hump would be flattened. Gaviha responds by saying that doctors would want to learn from such a feat. The heretics are described as a group of people, mostly Christians or non-Christian gnostics who would challenge Jewish biblical interpretations.
A baraita teaches about a nation that returns to Israel after having fled to Africa. They debate with the Jews in front of Alexander Mukdon, one of the Emperors. Gavin ben Pasisa convinces the Sages to allow him to argue. He is able to find proof texts that discount their rights to Israel based on the fact that slaves do not have property, all belongs to their masters. Further, Israel is owed the years of service taken from them when they left. This particular story is disturbing given the tie to the displacement of a nation of people in Africa and the modern understandings of the slavery of people who are black. G-d is said to have given them a gift, as well: witchcraft.
The Gemara discusses the connection between the guf, body, and the neshama, soul. Each can say that it is exempt from judgement after death. The body has sat in the ground without sinning. The neshama has flown like a bird without sinning. Rabbi tells of a king with a fig orchard guarded by a lame guard and a blind guard. Together they manage to steal the figs. The king figures out their crime and they are judged together, for together they can see and walk.
There is an interesting conversation between Antonius and Rebbi. Antonius asks why the sun rises in the east and sets in the west - Rebbi says that if it were the opposite, he would ask why, too. Antonius asks why it does not make a full circle and set where it started. Rabbi says that the sun greets its maker - the Shechina is in the west based on a text. Then why doesn't it go to the middle of the sky, bow and set in that place? Rabbi answers that this would not help workers or travellers determine direction.
Next, Antonius asks when the neshama is put into a person - from conception, as Rama believes, or from the moment when HaShem decides on the nature of the person that will result from a drop of semen, as Rashi believes. Rabbi says that the neshama is set when the fetus is formed. Antonius argues that unsalted meat cannot sit for three days and thus the neshama would rot if it did not enter semen immediately. And what about the yetzer ha'ra? Does it rule a person from the time a fetus is born or at birth? Rebbi says that this happens when the fetus is formed. Antonius argues that it would kick in the womb and force a miscarriage, thus it rules from birth. Rabbi finds a proof text that agrees with Antonius.
Reish Lakish quotes texts that teach that in olam ha'ba, HaShem will gather and heal the exiles from their blemishes. In which order? Are they blemished or healed? We are told that death will end for Jews and life will last for a very long time for all others. In fact, they will serve Jews in the World-to-Come. Those who seemed bright will then seem dim near the radiance of the Tzadikim.
Some rabbis suggest that people will be revived by HaShem as they died, and then He will heal them. Others believe that only babies will be given life; people who have died at G-d's hand certainly will not be revived. Following a review of source texts, Rev Yehoshua ben Levi notes that one who sings in this life will sing in the World-to-Come. His proof text comes from a song that we continue to sing today, Ashrei yoshvei Vetecha, od yehaleluha, happy are those who sit in Your house, until halleluha.
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