PREVIEW OF THE DAFCAST WEBSITE FOR CYCLE 13

Please do not forward this link around yet! This is still in development and will be "released", God willing, on August 1, in time for the thirteenth cycle of Daf Yomi.

Disclaimers, Copyright, and Credits

Disclaimers

This is an early draft. I haven't proofread; there are plenty of typos and probably some more significant errors as well.

Most pages on this site are currently auto-translated. The autotranslations are intended as a starting point for my manual translations. At best, they are awkward stringing-togethers of words and phrases in the corpus database that can benefit from cleaning up. At worst, they are picking the wrong homograph. Auto-translations are indicated by italics.

I am not a rabbi or an expert. These are my translations, and in some cases I am certainly misunderstanding things.

The Talmud is a document of its time. While the Talmud is a foundational document of Judaism, it must be read in its historical context. There are passages that are xenophobic, sexist, and irreconcilable with modern science. Not everything in these pages represents contemporary Judaism.

Copyright

This translation is protected by copyright. I'm putting a lot of effort into this project. Please respect that by only copying with my permission.

I intend to provide free licenses for most uses. I plan to use a Creative Commons CC-NC-BY-SA license, which will allow you to re-use my translations as long as you don't charge money for them (NC), as long as you give me credit (BY), and as long as you make your derived work available under the same terms (SA). But I'm not ready to do that yet because this is still a very rough work-in-progress.

In the meantime, if you want to re-use this, please contact me. I am willing to discuss re-use on an ad hoc basis. Perhaps the one page you want to use is actually ready for re-use. Ask. I'll probably work out a way to say "yes."

Credits

I need to clean up this section. But for now, I'll note that I've made use of the Hebrew/Aramaic text of the Bavli at Mechon Mamre; Jastrow's dictionary; "The Practical Talmud Dictionary" by Yitzchak Frank. I've also used the big three translations of the Talmud --- Soncino (English), Artscroll (English), and Steinsaltz (Hebrew) --- and the Kehati (English) edition of the Mishna, to help me understand passages before translating them.

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דף יב,א גמרא

except If you say, "Copious love" is what they would say What then does it mean when it says blessings are not indispensible this one for that one Perhaps it is the case that they did not say "Who forms light" because it had not arrived time to say "Who forms light" And when it arrived -- the time to say "Who forms light" -- they would say it then. and if this statement was not explicitly stated, but was from a derivation What then? For if it was from a derivation I could refute it thus: In reality lit: In the world "Copious love" is what they said And when the proper time arrived for "Who forms light" they would say ot And what does it mean when it says "blessings are not indispensible this one for that one" it refers to the order of blessings

And they read the Ten Commandments, "Shema", "V'haya Im Shamoa", "Vayomer", "True and Stable" and the blessing of the Service and the blessing of the priests R' Yehudah said: Shmuel said Even in the borderlands they sought to read thus But, immediately they nullified this practice because of the insinuations so Sonc. of the sectarians. Another teaching is like this: R' Natan says: in the borderlands they sought to read thus But, immediately they nullified because of the insinuations so Sonc. of the sectarians. Rabbah bar bar-Chamah reasoned to establish this in Sura, Rav Chisda said to him Already they nullified this practice because of the insinuations so Sonc. of the sectarians. Ameimar reasoned to establish this in Nehardaya Rav Ashi said to him Already they nullified this practice because of the insinuations so Sonc. of the sectarians.

And on Shabbat they add one blessing for the rotating watch-group (mishmar) which is coming out What then does it mean when it says "one blessing" Rabbi Chelbo said the rotating watch-group (mishmar) that is coming out says for the rotating watch-group (mishmar) which is entering "May the One who has caused His Name to dwell in this house he shall cause to dwell among you love and brotherhood and peace and friendship."

a place where they said to prolong It is obvious that in a case that he came and took a cup of wine in his hands but his thought is that beer is what it is. and he opens i.e., he recites the standard opening and he makes the blessing with the intent of beer and he closes with that of beer he has fulfilled his obligation For even if he said "of whom all things came into being through His word" he has fulfilled his obligation For thus We have learnt in a Mishna: on all of them if he said "of whom all things came into being through His word" he has fulfilled his obligation But, in a case that he came and took a cup of beer in his hands but his thought is of wine he opens and he makes a blessing with the intent of wine and he closes with that of beer -- What then? According to the essence of the blessing do we go or according to the conclusion lit, the seal do we go? Come and hear: In a case where one errs thus: In the morning, he opens with "Who creates light" and he closes with "Who brings on the twilight of evenings." He has not fulfilled his obligation. But, conversely, if he opens with "Who brings on the twilight of evenings" and he closes with "Who creates light" he has fulfilled his obligation. At the Arvit service, if he errs thus: he opens with "Who brings on the twilight of evenings" and he closes with "Who creates light" He has not fulfilled his obligation. If he opens with "Who creates light" and he closes with "Who brings on the twilight of evenings" he has fulfilled his obligation The general principle of the matter is that everything walks after the conclusion lit., the seal It is different there in that case for he says "Blessed be the One Who forms the lights" This is satistfactory for Rav, for he said: Any blessing where there is not in it the invocation of the Name It is not a blessing To Rav, this is the proper ruling. But rather, for R' Yochanan, who said Any blessing where there is not in it an invocation of God's sovereignty It is not a blessing -- for R' Yochanan, What is there to say? Rather: because of the fact that he said -- Rabbah bar Ulla did -- in order to invoke the attribute of day by night and the attribute of night by day, when he comes to say the blessing and the kingdom from the beginning both of them are what he comes to say. I.e., since both the morning and evening blessings refer to both morning and evening, if he starts the blessing and then realizes he's saying the wrong one, his mention of blessing and sovereignty at the opening of the blessing still have the necessary intention behind them.

Come and hear from the end of the teaching: "The general principle of the thing is that everything walks after the conclusion lit., the seal" When this teaching uses the phrase "The general principle of the thing" it uses these particular words to include what? Is it not to include this case of which we were speaking? No. It is to include bread and dates. How so? How should we understand this? Shall I say that he ate bread but he thought that dates were what he was eating and he opens with the intent of dates and he closes with that of bread? we were already involving ourselves in that case No! It is actually necessary to teach this! For example, he was eating dates but he thought bread was what he was eating and he opened with that of bread and he closes with that of dates some texts dead: he has fulfilled his obligation for even if he closes with that of bread in that case, also he has fulfilled his obligation What is the reason? For dates are also sustenance that form a meal. Rabbah bar Chaninah the elder said in the name of Rav Anyone who did not say "True and Stable" in the morning service, and "True and Faithful" in the evening service, he has not fulfilled his obligation. Lit., he has not caused his obligation to go out from his hands. as it is said (Ps. 92) to relate in the morning Your lovingkindness and Your faithfulness in the nights and Rabbah bar Chaninah some texts read: the elder all texts continue: said in the name of Rav One who was praying at the point where he bows he bows at "Baruch" and at the point where he stands upright he stands upright at the Name Shmuel said What is the reason of Rav? As it is written (Ps. 146) "Hashem makes upright the bent ones." They challenged him from this teaching: (Mal. 2) "from before my Name he was bowing." Is it written "IN My Name"? No, "from BEFORE My Name" it is written Shmuel said to him: to Chiyya bar Rav son of the Torah, come and I will say to you a saying that is elevated i.e., important that your father said Thus said your father: at the point where he bows he bows at "Baruch" at the point where he stands upright he stands upright at the Name

דף יב,ב גמרא

Rav Sheishet when he bowed he bowed like a reed; when he came to stand upright, he would stand upright i.e., he would unbend himself like a serpent. uncoiling one vertebra at a time.

and Rabbah bar Chaninah the elder said in the name of Rav All the year entire, a person prays "the Holy God" and "the king who loves justice and statute" except for the ten days that are between the New Year and Yom Kippur when he prays "the holy king " and "the king of statute" and Rabbi Eliezer said even if he said "the Holy God" he has fulfilled his obligation as it is said (Is. 5) And He is raised high -- Hashem of Hosts -- in justice and the holy God is sanctified with righteousness." when is Hashem of Hosts raised on high in justice? these ten days from the New Year and until Yom Kippur. and he said "the Holy God" What was decided? Rav Yosef said "the Holy God" and "the king who loves justice and statute" Rava said: "the holy king" and "the king of statute" And the halacha is according to the opinion like Rava

and Rabbah bar Chaninah the elder said in the name of Rav Anyone for whom it is possible to request mercies on behalf of his fellow and does not make the request is called a sinner as it is said (I Sam 12) "Also I myself shall distance myself from sin before Hashem in ceasing to pray on your behalf." Rabba said, If a scholar תלמיד חכם is he, it is necessary to pray even to the point that he sickens himself for him. What is the reason מאי טעמא Shall I say It is because of this: As it is written (I Sam 22) "And there is no ill person from among you for my sake some texts read: and there is none that reveals his ears?" Perhaps a king is a different case. Rather, we can derive it from here: (Ps. 35) "and as for me, in their illness my clothing was sackcloth etc."

And Rabbah bar Chaninah the elder said in the name of Rav: Anyone who does a thing of transgression and is embarrassed regarding it they forgive him for all his sins as it is said (Ezek. 16) so that you shall remember and be embarassed it shall not be to you any more an open mouth because of your shame in my granting atonement to you for all that you did -- says Hashem God" Perhaps community is a different case. Rather, we can learn it from here (I Sam 28) and Shmuel said to Saul For what reason did you disturb me to make me ascend and Saul said It is distressing for me greatly that the Philistines make war against me And Hashem has departed from upon me and he did not answer me any more also by the hands of the prophets, also in dreams. And I called to you so that you may make known to me what I shall do." And even the Urim v'Tumim he does not come to say because he had killed the people in Nov, the city of the priests.

And from where do we learn that they forgave him from heaven? As it is said (I Sam 28) some texts read: "And Shmuel said to Saul tomorrow you and your sons shall be with me" and R' Yochanan said "with me" means within my partitions i.e., in the next world. And the rabbbis say we learn it from here (II Sam 21) We will hang them before Hashem in Giv'at Shaul the chosen one of Hashem" Came forth a heavenly voice and said "The chosen one of Hashem"

Thus said R' Abahu ben Zutarti Thus said Rabbi Yehudah bar Zevidah they sought to establish the passage of Balak in the recitation of Shema. And on account of what did they not establish it? It is because of this: it would have been a burden for the community What is the reason מאי טעמא that they wanted to include it? Shall I say it is because of this: As it is written therein (Num. 23) God who brought them out from Egypt. If so, there are other passages that could have been used. For example: Let us say, the passage about usurious interest and the passage about weights As it is written therein the Exodus from Egypt Rather: Thus said R' Yosi bar Avin: it is because that it is written therein this verse: (Num. 24) he bowed he lay down like a lion and like a lioness who shall rouse him? and let us say, this specific verse and naught else! We have a tradition that any parasha (scriptural section) which was divided by Moses our rabbi we may divide it; where there is not a division from Moses our rabbi, we do not divide it.

The passage about fringes: On account of what was it established that it should be recited as part of the recitation of Shema? R' Yehudah bar Chaviva said: because there is within it five items the commandment of fringes, the Exodus from Egypt, the yoke of the commandments, a warning to avoid and the understanding of heretics, desiring transgression and desiring idolatry Now, really, Behold! three are obvious: 1 the yoke of the commandments As it is written (Num. 15) and you shall look upon it and you shall remember all the commandments of Hashem" 2 Fringes, as it is written: "and they shall make for themselves fringes, etc." 3 The Exodus from Egypt, as it is written: "that I took you out etc." But, the understanding of heretics, desiring transgression, and desiring idolatry -- from where do we derive them? as it is taught: "After your hearts" -- This refers to heresy And thus it says (Ps. 14) Thus said a fool in his heart There is no God" -- "After your eyes" -- this refers to desiring transgression as it is said (Judges 14) and Samson said to his father: "Take her for me, for she is pleasing in my eyes." -- "you go whoring after them" -- this refers to desiring idolatry And thus it says (Judges 8) And they went whoring after the Ba'alim.

דף יב,ב משנה

We recall the Exodus from Egypt in the nights R' Elazar ben Azaryah said: Behold! I am like a seventy-year-old and I did not merit to know enough to say why we have this teaching about recalling the Exodus from Egypt in the nights until ben Zoma explained it as it is said (in Deut. 16) so that you will remember the day of your going out from the land of Egypt all the days of your life the days of your life means the days but all the days of your life also includes the nights. but the sages say the days of your life means this world the additional word "all" comes to include the days of the Messiah

דף יב,ב גמרא

It was taught: Ben Zoma said to them to the sages and is it so??? that we will invoke the Exodus from Egypt in the days of the Messiah Does it not clearly ??? say (Jer. 23) behold the days shall come says Hashem when they shall not say any more swearing by the living God ??? who raised up the Children of Israel from the land of Egypt but instead they shall swear by the living God ??? who raised up and who brought the seed of the house of Israel from the land of the north and from all the lands which they were scattered ??? there They said to him: No. ??? the Exodus from Egypt from its place Rather: that it should be ??? the essence and the Exodus from Egypt is the subsidiary part to him one like it; You say (Gen. 35) Your name shall no longer be called Ya'akov but instead Israel shall be your name