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.

Go to daf 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64

Or set your preferences to change how Hebrew/Aramaic is displayed.

דף יג,א גמרא

No. ??? Ya'akov from its place Rather: Israel the essence and Ya'akov the subsidiary part to him and thus he says (Is. 43) to ??? to ??? to ??? this ??? to ??? -- this refers to the Exodus from Egypt (Is. 43) "Behold, makes ??? Watch out for leading vav "And now, ??? Rav Yosef learned: This is the war of Gog and Magog one may compare it to what? The matter is comparable to a person who was walking on the way and he encounters ??? from him and it was the case that ??? and brought It once happened ??? regarding it lion, ??? from him and it was the case that ??? and brought It once happened lion, ??? regarding it a snake ??? from him forgot It once happened both and it was the case that ??? and brought It once happened a snake Even thus in the same way Israel ??? ??? (I Chronicles 1) Avram he was Avraham at the beginning he was made a father to Aram and in the end he was made the father to the the entire world together Sarai she was Sarah at the beginning she was made ??? to her nation and in the end she was made ??? to the the entire world together It was taught by bar-Kappara Anyone who reads mistakenly substituting for Avraham instead saying the name Avram transgresses a "Do this" i.e., a positive commandment as it is said (Gen. 17) And your name shall be Avraham Rabbi Eliezer says: he transgresses a "Thou shalt not" i.e., a negative commandment as it is said (Gen. 17) And no longer shall your name be called Avram Rather: From here, citation of another teaching?????? One who reads mistakenly substituting for Sarah instead reading the name Sarai Here, too, there i.e., in another mishna The Holy One Who is Blessed said to Avraham (Gen. 17) Sarai your wife her name shall not be called Sarai for Sarah is her name Rather: From here, One who reads by mistake, substituting for Yaakov Yaakov here, too, It is different there in that case ??? he read as it is written (Gen. 46) and God said to Israel ??? the night. and he said Ya'akov Ya'akov He challenged this "He" meaning... Rabbi Yosei bar Avin and some say it was Rabbi Yosi bar Zevida (Nech. 9) You are He Hashem the God who chose Avram He said to him: there i.e., in another mishna it was a prophet that he came ??? What then does it mean when it says ??? from the beginning

דף יג,א משנה

one who was reading in the Torah and he came to the passage of Shema and the time for the reading of Shema arrived if he concentrated his heart he has fulfilled his obligation

While he is in the gap between the paragraphs he asks i.e., he greets someone by asking after the other's well-being on account of the honor due to the other person and he responds to the greeting of someone he honors and in the midst of a paragraph he asks on account of the fear due to the other person and he responds These are the words of R' Meir R' Yehuda says: in the midst he asks because of the fear and he responds because of the honor and in the gap between the paragraphs he asks because of the honor and he responds with greetings of peace to any person. These are what is meant by "between the paragraphs" many of which will be indicated by their first Hebrew words between the first blessing to the second between the second blessing to Shema between Shema to "V'haya Im Shamoa" between "V'haya Im Shamoa" to "Vayomer" between "Vayomer" and "Emet v'Yatziv" R' Yehuda says: between "Vayomer" and "Emet v'Yatziv" he does not interrupt R' Yehoshua ben Korcha said For what reason does it precede i.e., why does The passage of Shema precede "Vehaya Im Shamoa" It is so that he will accept upon himself the yoke of the kingdom of heaven at first and after this he accepts upon himself the yoke of the commandments Similarly, why does "V'haya Im Shamoa" precede Vayomer? It is that "V'haya Im Shamoa" is customary to recite whether by day or whether by night whereas "Vayomer" is not customary except by day alone

דף יג,א גמרא

Learn from this the commandments require concentration and intent What if he concentrated his heart to read == ??? to read And then it happened that a seminal emission occurred during the recitation

The Rabbis taught the recitation of Shema must be exactly like it has been written these are the words of Rabbi but the sages say in all tongues What is the reason מאי טעמא of Rabbi Scripture states: they were ??? And the rabbbis What is their reasoning? Scripture states: "Hear!" in all tongues that you listen and to Rebbi also this one it is written "Hear!" This certain individual he had asked for him It should be heard ??? that which you sent forth from your mouth And the rabbbis reason that them like who for he said: does not hear it in his ears he has fulfilled his obligation and According to the sages, also this one it is written they were They need it that did not have he should read at the end of eating, before they leave And Rabbi that did not have he should read at the end of eating, before they leave ??? for him ??? for him ??? the things And the rabbbis items the things No. ??? This comes to imply ??? Rabbi ??? the Torah All of it in all tongues ??? For if it was You might have thought ??? they were ??? the Merciful One why do I have It is necessary to teach this It is because of this: As it is written "Hear!" This comes to imply ??? rabbis ??? the Torah All of it ??? For if it was You might have thought in all tongues ??? "Hear!" ??? the Merciful One why do I have It is necessary to teach this It is because of this: As it is written they were The Rabbis taught they were that did not have he should read at the end of eating, before they leave the things on your heart" It is possible shall be all the parasha (scriptural section) it requires concentration and intent. Therefore, scripture states: ??? Up to this point, it requires concentration and intent. from here and onwards yes. it requires concentration and intent. --- these are the words of Rabbi Eliezer. He said to him Rabbi Akiva Behold! he says

דף יג,ב גמרא

(Deut. 6) "which I myself command you today on your heart" From here you learn that all of the parasha (scriptural section) -- all of it -- it requires concentration and intent. Rabbah bar bar Channah said R' Yochanan said: The halacha is like Rabbi Akiva. there is someone who teaches this as referring to this other teaching as it is taught: One who reads the Shema It is necessary for him that he concentrate his heart R' Acha in the name of R' Yehuda says: once it is so that he concentrates his heart in the first paragraph for the remainder it is not necessary for him to maintain his concentration Rabbah bar bar Channah said R' Yochanan said: the halacha is like R' Acha who said it in the name of R' Yehudah. Another teaching they were that did not have he should read at the end of eating, before they leave on your heart" R' ??? says Up to this point, the commandments concentration and intent. from here and onwards the commandments the recitation Rabbi ??? says Up to this point, the commandments the recitation from here and onwards the commandments concentration and intent. What is the difference from here and onwards the commandments the recitation As it is written for a matter of with them." Here in this case, also, this one it is written ??? with them." This is what he means: Up to this point, the commandments concentration and intent. and the recitation from here and onwards the recitation without concentration and intent. and what is the difference here, Up to this point, the commandments concentration and intent. and the recitation As it is written on your heart" ??? with them." there i.e., in another mishna also this one it is written "on your hearts" for a matter of with them." This certain individual he had asked for him ??? Isaac for he said: (Deut. 11) ??? these are the words of ??? it requires that it should be ??? opposite the heart Mar said: R' ??? says Up to this point, the commandments the recitation from here and onwards the commandments concentration and intent. What is the difference from here and onwards the commandments concentration and intent. It is because of this: As it is written "on your hearts" Here in this case, also, this one it is written on your heart" This is what he means: Up to this point, the commandments the recitation concentration and intent. from here and onwards concentration and intent. without the recitation and What is the difference Up to this point, the commandments the recitation concentration and intent. As it is written on your heart" ??? with them." there i.e., in another mishna also this one it is written "on your hearts" for a matter of with them." This certain individual in words of Torah it is written This is what he means: the Merciful One ??? Torah so that thus it will be ??? in them? The Rabbis taught (Deut. 6) "Hear, O Israel" Hashem our God, Hashem is one!" Up to this point, it requires ??? the heart These are the words of Rabbi Meir. Rabba said: The halacha is like Rabbi Meir It was taught: ??? says all prolonging on the first lengthen to him his days and his years Rav Acha said son of Ya'akov ??? Rav Ashi said but only that did not have ??? R' ??? it was. ??? in front For R' ??? son of ??? He saw ??? and prolonging ??? He said to him immediately ??? is more to the bottom ??? storms the heavens Watch out for leading vav !! And naught else ??? Rav said he gave son of Master, ??? Rav Yehudah said on your heart" ??? on your heart" You might have thought except I would say until on your heart" ??? from here and onwards No. And Rabbi Yochanan said: all the parasha (scriptural section) All of it ??? And he is consistent R' Yochanan with his reasoning for he said: Rabbah son of son of ??? that R' Yochanan said The halacha is like R' Acha who said it in the name of R' Yehudah The Rabbis taught "Hear, O Israel" Hashem our God, Hashem is one!" -- this refers to the recitation of Shema of R' Yehudah ??? He said to him Rav to R' Chiyya No. I saw for him to Rabbi ??? upon it the kingdom of heaven He said to him: son of ??? at the hour ??? his hands on his face he accepts upon it the yoke of the kingdom of heaven he returns ??? Or perhaps, he returns ??? bar-Kappara says he does not return ??? Rabbi Shimon ??? says he returns ??? He said to him bar-Kappara ??? This is satisfactory To me ??? he does not return ??? we were who searched Rabbi ??? for there is of it the Exodus from Egypt except ??? that you said he returns ??? what is the purpose according to him ??? so that to invoke the Exodus from Egypt in its time he said R' ??? the son of of Rav Shmuel son of ??? in the name of Rav he said "Hear, O Israel" Hashem our God, Hashem is one!" and was prevented in sleep he has fulfilled his obligation He said to him: Rav ??? that came first ??? No. ??? He said to him: Rav Yosef According to Rav Yosef the son of of Rabbah your father: in what way does did he act He said to him: ??? that came first it was. ??? It was not ??? Rav Yosef said ??? No. he should read the recitation of Shema the written Torah he that is not to recite it. this one ??? it is of acceptable worth. Hey, isn't it the case that Rabbi Yehoshua son of Levi would curse anyone who is sleeping ??? They said: ??? For He pray? it is of acceptable worth. the written Torah even though when they (he also forbids it.) pray Hey, isn't it the case that R' Yochanan He pray? a seminal emission that I R' Yochanan ??? meat it was. and in the gap between the paragraphs he asks etc. he responds ??? What then does it mean when it says Shall I say because of the honor now ??? -- why must that case be taught as well? except he asks because of the honor and he responds to greetings of peace by any person. I would say at the end of the teaching, and in the midst he asks because of the fear and he responds he responds ??? What then does it mean when it says Shall I say because of the fear now ??? -- why must that case be taught as well? except because of the honor we were ??? For it was taught in a baraita Rabbi Yehudah says in the midst of he asks because of the fear and he responds because of the honor and in the gap between the paragraphs he asks because of the honor and he responds to greetings of peace by any person. it is lacking a missing clause And this is what the tanna means to teach: in the gap between the paragraphs he asks because of the honor and it is not necessary to say that he responds and in the midst he asks because of the fear and it is not necessary to say that he responds These are the words of Rabbi Meir. Rabbi Yehudah says in the midst of he asks because of the fear and he responds because of the honor