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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 ב,א משנה

From what time do we read the Shema of the evening? From the hour when the priests enter to eat their terumah, until the end of the first watch --- these are the words of Rabbi Eliezer. But the sages say: until midnight. Rabban Gamliel says: Until the pillar of dawn rises. It once happened that his sons came in from a party, lit.: house of drinking They said to him: We have not read the Shema. He said to them: If the pillar of dawn has not yet risen, You are obligated to read. And not in this case alone did the sages say this rather, in all cases where the sages said "until midnight" they actually commanded the mitzvah until the pillar of dawn rose. Regarding burning the sacred fats and the pieces, they actually commanded the mitzvah until the pillar of dawn rose. In cases where they said that sacrifices must be eaten on a single day, they actually commanded the mitzvah until the pillar of dawn rose. If so, why did the sages say "until midnight"? In order to distance a man from transgression.

דף ב,א גמרא

??? "From when" And, too, what is the difference here, that he teaches "In the evening" first? Let him teach "of the morning" first! The Tanna is basing it on scripture, As it is written (Deut. 6) "when you lie down and when you arise." So, too, here, The tanna teaches: the time of reading Shema of "when one lies down" begins ??? from the hour when the priests enter to eat their terumah. And if you like, I could say he learns it from the creation of the world As it is written (Gen. 1) "And there was evening, and there was morning, one day." If so, at the end of the teaching, where he teaches "In the morning, one blesses two blessings before it and one after it; And in the evening, one blesses two blessings before it and two after it" So let him teach about the evening first! The Tanna opened with the evening and then, separately, he teaches about the morning. Until he is done with the laws regarding the morning Shema he explains all about the morning Shema and then, separately, he explains all about the evening Shema

Mar said: From the hour when the priests enter to eat their terumah, When is it that the priests come to eat trumah? From the hour when the stars come out. So let him teach that the time for the evening Shema is From the hour when the stars come out. ??? Come and hear from this. The priests come to eat terumah From the hour when the stars come out. And hey, you can also come and hear from this. that the atonement offering (kapparah) is not essential As it is taught: (Lev. 22) And when the sun goes it shall be cleared (in this context, the Gemara interprets "vetaher" to mean the day shall be complete, not that the priest shall be tahor; see below) Its sunset is essential to it for the purpose of eating terumah And it is not the case that his atonement offering is essential. for the purpose of eating terumah

And from where do you have it that "and when the sun goes" means the setting of the sun? and that "vetaher" means that the *day* is clear as opposed to the priest?

דף ב,ב גמרא

perhaps, it means "the arrival of the light" i.e., the next day's sunrise And what does it mean when it says "vetaher"? It means that the *person* shall be tahor. Rabba bar Rav Sheyla said: If so, Let Scripture say "veyithar" What then does it mean when it says "vetaher"? that the *day* is clear just like what people normally say, "the sun has set and the day is over." In the west, this saying of Rabba bar Rav Sheyla they hadn't heard it. And they asked the following question: This expression "And when the sun goes" Does it mean "the sun sets" And what does "vetaher" mean? that the *day* is clear? or, perhaps, it means "the arrival of the light" i.e., the next day's sunrise And what does it mean when it says "vetaher"? It means that the *person* shall be tahor. and then they explained it from a baraita, for it is taught in a baraita: The sign of the thing is when the stars come out. Learn from this "Its sunset" is it And what does "vetaher" mean? That the day is clear as soon as the sun sets.

Mar said: from the hour when the priests enter to eat their terumah. They challenged this from a baraita: From what time do we read the Shema of the evening? From when the poor man enters his home to eat his bread with salt until the hour when he rises from his meal. The end of this teaching certainly disagrees with our Mishna But the beginning of the teaching, Who would say it disagrees with our Mishna? It does not. Regarding both a poor man and a priest, it's a single measure.

They challenged this from a baraita: From when do they begin to read the recitation of Shema in the evening? From the hour when people enter to eat their bread on the eves of Sabbaths These are the words of Rabbi Meir. But the sages say: From the hour when the priests are worthy to eat their terumah.

The sign of the thing when the stars come out. And even though there isn't proof for the matter there is an allusion to the matter as it is said (Neh. 4) And we did the work And half held the spears from the rising of the dawn until when the stars come out.

And it is said: (Neh. 4) And they shall be for us; the night for watching and the day for work.

Why "And it is said"? I.e., why do I need both prooftexts? And if you say ??? the night? he and they ??? and they come early Come and hear: And they shall be for us; the night for watching and the day for work.

You might have thought that "a poor person" and "people" --- it is a single measure. And if you say a poor man and a priest, it is a single measure. It was the sages who said this Rabbi Meir Rather: Learn from this There is one measure for a poor man and one measure for a priest.

No. a poor man and a priest, is a single measure, but a poor man and people are not a single measure. and a poor man and a priest is a single measure.

And they challenged this from a Baraita: From when do they begin to read the Shema in the evening? From the hour when the day is sanctifed on the eves of Sabbaths --- these are the words of Rabbi Eliezer.

Rabbi Yehoshua says: From the hour when the priests become tahor to eat their terumah.

Rabbi Meir says: From the hour when the priests immerse to eat their terumah.

R' Yehudah said to him: Is it not the case that priests while it is still day they immerse?

R' Chanina says: From the hour that a poor man enters his home to eat his bread with salt

R' Ach'ai (And there are those who say it was R' Acha) says: From the hour that most people enter their homes to recline at supper. And if you say a poor man and a priest, is a single measure.

R' Chaninah we were R' Yehoshua Rather: Is this not Learn from this there is one measure for a poor person and there is one different measure for a priest. Learn from this Which from them ??? for he answered ??? For if it was is what you say? Do you really mean that? for he answered ??? R' Chaninah we were R' Eliezer Rather: Is this not Learn from this for he answered ??? Learn from this

Mar said: Rabbi Yehudah said to him: Is it not the case that priests while it is still day they immerse It is precious what Rabbi Yehuda says to him to Rabbi Meir and Rabbi Meir thus ??? he comes to say i.e., what he really means is: for him Who deduces to say: applied to you That is what I thought to say I Avin: ??? to say: That is what I thought to say for Rabbi Yosi said: whether ??? well this enter and this he would exit and it would be impossible to stand on it

Copyright © 2012 Andrew Marc Greene. All rights reserved.