shevuot 2

goats, beards & oaths
when 1 becomes 2
and 2 becomes 4

makkot 24

while there are those around who are old enough to remember the essential values on which the 613 are built, then there is hope for the future after the destruction.

Makkot closes with a discussion about how the 613 mitzvot of torah can be built from essential principles - either 11, 6, 3, 2, or 1. It also has the conversation between R. Akiva and some other Rabbis who are witnessing the rise of Rome and the destruction of the Temple in Jerusalem. The Rabbis weep while R. Akiva laughs. He explains his laughter, as if the destruction which was prophesied happened, then so too will the renewal and rebuilding. There will be old people sitting in the streets of Jerusalem. The verse quoted cites both old men and old women, they will be the ones who hold the memory of how to reconstruct the torah. Perhaps it is a sign of my getting older, that I love that it is the presence of the old people who are symbol of hope. Too much importance is placed on the potential of youth and the future. And while they are important, the value of older generations are too often ignored and disrespected. So I have drawn two elder women, sorting it all out. 

makkot 23

flogging is to humiliate. 
so if they humiliate themselves, 
job done.

makkot 22

plough with donkey & ox
get flogged with hide from a donkey & ox

makkot 21

marking the skin,
for grief
for love
for pain

for devotion

makkot 20

squaring the edges of the head and face.

makkot 19

how can we eat once the place of our eating has gone?
let the food rot and the words go unsaid.
blood has been spilled, so it will not be sprinkled.
the building has been burnt, so the smoke will no longer rise to heaven.

makkot 18

the priest and the non-priest.
together
in waving
and in prohibition

makkot 17

the soul of an ant has value.
but not the fetus who does not become R. Shimon?

makkot 16

send away the mother bird, 
but bring back the exacting teacher, 
even though they endanger children.

makkot 15

to flog or not to flog? 
one requires a definite warning. 
the other a definitive action.

makkot 14

separate bodies but not separate sins

makkot 13

 when flogging, death and cutting off combine

makkot 12

no asylum for angels, only for people. 
who can repent and confess. 
Who can accept public honours, once they can accept and publicly admit to the past. 
no hiding.

Every so often daf yomi feels so relevant. Today in daf yomi, discusses someone who has killed accidentally, and is exiled to a city of refuge, can accept a public honour only once they have made a public statement that they are a murderer. And the public know that they are a murderer, and still want to honour them. There is something powerful here about atonement and turning one's life around. Earlier on in the page is a comment that the cities of refuge are for people only. Not angels. Angels cannot change their nature. But people potentially can. if they do genuine repentance, which involves confession. I note that the case discussed in the talmud is when the public want to honour someone. Not someone who is seeking honour. (and this is referring to someone who has killed unintentionally. so it is tricky to extrapolate to other transgressions that have an aspect of intentionality to them)

makkot 11

WHEN DOES IT ALL END? harsh words & curses, rebuking silence, and the exiles that only end in death and restless bones.

makkot 10

are the elders, the old ones, essential to a city? like water, markets, people & torah.

makkot 9

from before the beginning there was intentional planning in the land's infrastructure for unintentional accidents. 

but ignorance is no defence.

makkot 8

danger zones

who permission for you to enter

and for the father to hit the son?

makkot 7

the path to exile begins by going down. & if you want a 2nd chance, then go up 

(exile is the punishment for unintentional murder, but one is only exiled if one has caused death by a downward motion. This is contrasted earlier in the page about the accused flee after the verdict but before execution. If they go from Eretz Israel to outside, no need for a retrial if the original witnesses are known. If go to Israel, then do need to do a retrial. And thus setting a pattern of perpetrators running to Israel for mercy...)

makkot 6

who can see who is infront of them

and who doesn't know what and who is behind them.

makkot 5

what's likely to happen, is what we expect to happen
so, once she's known to hire liars, can't trust anyone she brings along.

makkot 4

to flog or not to flog? is speech active, like a flowing river? or stagnant like the great sea? 

makkot 3

what can't cancel what
- the debt can't be cancelled by the 7th
- the pure water can't be cancelled by diluted wine
- and the shirt can't be broken open on shabbat

makkot 2

when do lying witnesses get lashed?