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 נד,א משנה

the one who sees a place where was done miracles for Israel says Blessed be the one who did miracles for our ancestors in this place

a place where was uprooted from it some texts read: worshippers of the stars and contellations in other texts idolatry says Blessed be the one who uprooted some texts read: worshippers of the stars and contellations in other texts idolatry from our land

on the meteors and on the earthquakes and on the thunder and on the storms and on the lightnings he says Blessed be the one whose strength and his power fill the world

on the mountains and on the hills and on the seas and on the rivers and on the deserts says Blessed be the one who makes creation Rabbi Yehudah says the one who sees the Great Sea the Mediterranean says Blessed be the one who made the Great Sea the Mediterranean at a time that his seeing it is intermittent

on the rains and on tidings of good he says Blessed be the One who is the good and the good-doer

on tidings of evils he says Blessed be the true judge

one who built a new house or bought new vessels says Blessed be the One who kept us alive, and sustained us, and brought us to this time

he makes the blessing on the evil comparable to on the good and on the good comparable to on the evil and the one who cries on that which was in the past Behold! this is a prayer without worth For example, his wife was preganant And he says May it be Your will that my wife give birth to a male Behold! this is a prayer without worth Another example he was going on the way and he heard voice of distress ??? in the city And he says May it be Your will that it not be in the midst of my house. Behold! This is a prayer without worth.

One who enters to a capital city he prays two prayers One when he entered and one when he went out from it Ben Azzai says such a person should pray four prayers: two when he entered and two when he went out from it he gives thanks for that which is in the past and makes a plea on the future

A person is required to bless for the evil in the same way as he blesses for the good as it is said (Deut. 6) And you shall love Hashem your God with all your heart etc. with all your heart means with your two inclinations with the inclination for good and with the inclination for evil and with all your soul even if he takes your soul and with all your power with all your money Another explanation: with all your power (מאדך) in all measure and measure (מדה ומדה) that he measures to you you shall give thanks to him A person does not expose??? his head opposite the gate in the east that is aligned opposite the house of the Holy of Holies and one does not enter to the Temple Mount with his walking-stick or with his sandals or with his moneybag or with dust that is on his feet and one does not make it into a shortcut and spitting is certainly forbidden, deduced by a "kal vachomer"

All conclusions lit., seals of blessings that were in the Temple they would say "until forever" When they were perverse??? "They" being some texts say: the Sadducees some texts say: the sectarians and And they said There is no world except one they ordered that they should say "from everlasting to everlasting" and they ordered that it should be A person asks about the peace of his fellow in the Name of God as it is said (Ruth 2) and behold Boaz came from Bethlehem and he said to the harvesters "Hashem be with you" and they said to him "May Hashem bless you" And it is said: (Judges 6) "Hashem is with you mighty one one of valor" And it is said: (Prov. 23) "Do not despise when your mother grows old" And it is said: (Ps. 119) "It is a time to do for Hashem they have voided Your Torah" Rabbi Natan says "they have voided Your Torah" It is because of this: "It is a time to do for Hashem"

דף נד,א גמרא

From where do we derive this? Rabbi Yochanan said: For scripture said: (Ex. 18) and Yitro said Blessed be Hashem who delivered etc. A query: Is it true that Regarding a miracle performed for many people we bless but Regarding a miracle performed for an individual we do not bless Hey, isn't it the case that There was this guy that he was going in Ever Yemina lit. the south side and fell upon him a lion but a miracle was made for him and he was delivered from it he came in front of Raba And he said to him: all begins ??? ??? to that place you shall make the blessing: Blessed be the one who made for me a miracle in this place And Mar, the son of Ravina he was going in the valley of Aravot and he was thirsting for water a miracle was made for him ??? for him ??? is comparable and he drank And, too, one time he was going ??? and fell upon him a camel who was wild ??? for him ??? against ??? for it arrived ??? you shall make the blessing: Blessed be the one who made for me a miracle in the incident of Aravot and in the incident of the camel For it arrived ??? you shall make the blessing: Blessed be the one who made for me a miracle ??? They said: Regarding a miracle performed for many people the whole world ??? Regarding a miracle performed for an individual ??? he is liable ???

The rabbis taught: the one who sees the location where the Israelites fleeing Egypt had the crossing of the sea and the crossing of the Jordan and the crossing of the streams of Arnon or the stones of hail in the descent of Beit Choron Another item: and the stone which he sought to throw who did? Og the king of Bashan upon Israel Another item: and the stone on which Moses sat Mose at the hour when Joshua mad war with Amalek Another item: the pillar of salt which was formerly and the wife lit. his wife of Lot Another item: and the wall of Jericho which sank in its place What does one to for these? upon all of them it is required that one give thanks and praise before The Omnipresent This is satisfactory regarding the crossing of the sea As it is written (Ex. 14) And they went --- the Children of Israel --- in the midst of the sea As it is written (Josh. 3) And they stood --- the priests who were carrying the ark of the convenant of Hashem --- on dry land in the midst of the Jordan ??? and all Israel crossed over on dry land until the point where they completed --- all the nation --- to cross over the Jordan Rather: and the crossing of the streams of Arnon From where do we derive this? As it is written (Num. 21) because of this it is said in the book of the wars of Hashem 'Et and Heb in the rear etc. a Tanna taught: 'Et and Heb in the rear refers to two lepers Metzora'im they were where they did walking in the rear of the camp of Israel for are they, ??? Israel they came ???

דף נד,ב גמרא

they made for themselves holes and they hid in them They said: When Israel passes by here, we will kill them But they did not know that the Ark it was. ??? in front of them of Israel and it was leveling the rocks from in front of them immediately when arrived the Ark the rocks closed up together and killed them and it flowed -- their blood did -- to the streams of Arnon when they came -- 'Et and Heb -- they saw the blood that was coming out from between the rocks and they said them i.e., they explained to Israel what had happened And they said I.e., Israel sang a song thus it is written (Num. 21) and he poured forth the streams which leaned towards the seat of Ar and leaned to the border of Moav

The Mishna had used the term hailstones And what is meant by hailstones a Tanna taught: stones that stand for the sake of a man and they descend for the sake of a man What does this teaching mean? they stand for the sake of a man -- which "man"? this is Moses As it is written (Num. 12) "and the man Moses was very humble" and then it is written (Ex. 9) "And they ceased -- the thunders lit. the voices and the lightning and rain did not pour earthwards" Moving on to the other half They descended for the sake of a man this is Joshua As it is written (Num. 27) "Take to you Joshua bin Nun a man in whom there is spirit" and then it is written (Josh. 10) And it was when they fled from before the Children of Israel they were in the descent of Beit Choron And Hashem sent down upon them stones that are large

the stone which he sought Og the king of Bashan to throw against Israel a tradition has been handed down he said the camp of Israel how much i.e., how large is it? Three parasangs I will go and I will uproot a mountain the size of three parasangs and I will cast it upon them and I will kill them He went He uprooted a mountain the size of three parasangs and he carried it upon his head but He sent -- The Holy One Who is Blessed -- upon it ants??? and bored a hole and it came down on his neck. he tried to pull it off his teeth stuck out to this side and to this side and he did not find it possible to pull it off and thus it is written (Ps. 3) the teeth of the wicked ones you have broken and it is like that which was said by Rabbi Shimon ben Lakish (Resh Lakish) for thus said Rabbi Shimon ben Lakish (Resh Lakish) What then does it mean that it is written (Ps. 3) the teeth of the wicked ones you have broken We will suggest an alternate reading of this text: Do not read "shibarta" - you have broken Rather: "shirbabta" - you made larger Moses how much was he? i.e., how tall? ten cubits ??? of length ten cubits ??? ten cubits and struck him on his ankle and killed him

and the stone on which Moses sat As it is written (Ex. 17) and the hands of Moses were heavy and they took the stone and they placed it beneath him and he sat upon it

and the wife lit. his wife of Lot as it is said (Gen. 19) And his wife looked backwards ??? from behind him and she became a pillar of salt

and the wall of Jericho which sank As it is written (Josh. 6) and it fell -- the wall -- flat -- This is satisfactory because all of them were a miracle except the wife lit. his wife of Lot -- for a punishment it was and therefore, one should say Blessed be the true judge And here is a contradictory proof-text: the baraita says we give thanks and praise The tanna teaches: It was taught by the tanna upon Lot and on his wife we bless two blessings on his wife one says Blessed be the true judge and on Lot he says Blessed be the one who remembers the righteous. R' Yochanan said even in the hour of his wrath of the Holy One, Who is Blessed he remembers the righteous as it is said (Gen. 19) And it was when he destroyed -- God did -- the cities of the plain that he remembered -- God did -- Avraham and He sent Lot from the midst of the upheaval etc.

and the wall of Jericho which sank Can we really say and the wall of Jericho which sank Hey, isn't it the case that it fell as it is said (Josh. 6) And it was when the nation heard the voice of the shofar and they shouted -- the nation did -- a great shout and they fell -- the walls did -- flat immediately ??? For ??? It is because of this: disregard "and" - autotranslated So, too, here, ??? Rav Yehudah said Rav said four types of people they all require to give thanks those who go down to the sea those who walk from the deserts and whoever was an ill person and recovered his health and whoever was incarcerated in prison lit. the house of shackles and went out those who go down to the sea From where do we derive this? As it is written (Ps. 107) those who go down to the sea in ships etc. these saw the doings of Hashem And it is said: and he raised up wind of the storm they went up to heaven They descended to the deeps And it is said: they reeled and they staggered like a drunkard And it is said: and they cried out to Hashem in their trouble and from their distresses he brought them out And it is said: He established the storm to stillness And it is said: And they rejoiced For the storms were silenced And it is said: Let them give thanks to Hashem his mercy and his wonders for people lit. to children of Adam

those who walk from the deserts From where do we derive this? As it is written they wandered in the wilderness ??? a way a city of dwelling they did not find and the cried out to Hashem and he navigated for them lit., wayfound on straight way Let them give thanks to Hashem his mercy

one who was ill and recovered his health As it is written driven mad by their ways of error and from their sins they were afflicted All food did their souls abominate etc. And they cried to Hashem in their trouble etc. he sent His word and he healed them etc. Let them give thanks to Hashem for his mercy

whoever was incarcerated in prison lit. the house of shackles From where do we derive this? As it is written Those who sat in darkness and the shadow of death etc. for they rebelled against that what was said by God etc. And it is said: and he humbled with travail their heart etc. And it is said: And they cried to Hashem in their trouble And it is said: he brought them out from darkness and the shadow of death etc. And it is said: Let them give thanks to Hashem for his mercy And what wording does he use when he makes the blessing Rav Yehudah said Blessed be the one who lovingly grants lovingkindnesses that are good Abaye said and it is necessary to give thanks in the presence of ten As it is written (Ps. 107) and they shall exalt him in the congregation of the nation etc. Mar Zutra said and two of them must be rabbis as it is said (Ps. 107) And in the dwelling-place of elders they shall praise Him He disagreed with this Rav Ashi did -- saying sarcastically and so go ahead and say all of them must be rabbis is it written in the congregation of elders No! "in the congregation of the nation" it is written and so go ahead and say among ten taken from the remainder of the nation and two rabbis it is a problem

Rav Yehudah was ill and recovered against ??? Rav Channah of Baghdad And the rabbbis they said to him Blessed be the Merciful one who has given you to us and not given you to the dust He said to them you have exempted me from expressing thanks And here is a contradictory proof-text: Abayye said: he expresses thanks in the presence of ten The Gemara explains that this wasn't a problem here But it was among ten But, hey, He did not express thanks It is not necessary for he answered after them "Amen"

Rav Yehudah said three they all require guarding and they are an ill person A bridegroom and a bride. in a baraita it was taught an ill person a midwife a bridegroom and a bride and there are those who say so, too, a mourner and there are those who say Even scholars by night

and Rav Yehudah said three things some texts say: they lengthen lengthen his days and his years of a person prolonging in his prayer and prolonging the meal at his table and prolonging in the outhouse lit. in the house of the chair The Gemara questions this and prolonging in his prayer is it actually something that uplifts? For didn't he say ??? Rabbi Chiyya bar Abba -- that R' Yochanan said