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 ו,א גמרא

he said -- R' Yosi the son of Rabbi Chanina did -- he merits to receive these blessings as it is said (Is. 48) If only you would listen ??? to my commandments And it would be like a river -- your peace would be -- and your righteousness like the waves the sea And it would be like the sand -- your seed would be -- and the offspring of your body etc. It was taught: Abba Benjamin says: if only it was given permission to the eye to see them, it would not be that all creation would find it possible to stand because of the demons. Abayye said: we do not have as many souls of ours as there are demons, and they stand around us like a ridge to a field Rav Huna said Each and every one of us has a thousand to his left and ten thousand to his right Rabba said: This shoving that there is at the kallah-symposium from them it is. Behold! the knees ?? comes from them Behold! ??? of the Rabbis ??? Behold! the footprints ??? from them And if one is the kind who seeks to come to know them he shall take ??? will see like the footprints of a rooster And if one who seeks to see them he shall take the afterbirth of a cat that is black, a daughter of one that is black a first-born daughter of a first-born and let him roast it in fire and let him grind it and let him put it in the eye of his and he will see them and let him pour it in a tube of iron and let him seal it with a signet of iron lest they steal from him and let him seal his mouth so that thus it will be that he will not be damaged. Rav Bibi son of Abaye did thus he saw and he was damaged. They came -- the rabbis did -- to say prayers for mercies upon him and he recovered

It was taught: Abba Benjamin says it is not the case that prayer of a person is heard except in the House of Assembly i.e., the synagogue as it is said (I Kings 8) "To listen to the song and to the prayer" In a place of song, in that place shall be prayer. Rav Ravin bar Rav Adda said R' Yitzchak said from where do we learn it? that the Holy One, who is Blessed, is found in the House of Assembly i.e., the synagogue as it is said (Ps. 82) "God stands in the witness-group of God" and from where do we learn that ten who are praying that the Shechinah-presence is with them? as it is said God stands in the witness-group of God And from where do we learn that three who are sitting In justice, that the Shechinah-presence is with them? as it is said (Ps. 82) "In proximity, God shall judge." And from where do we learn that two who are sitting and are involved in the study of Torah that the Shechinah-presence is with them? as it is said (Mal. 3) Then as they were speaking -- those who fear Hashem -- each man to his neighbor and Hashem hearkened ??? etc.

What then does it mean when it says at the end of that verse (Mal. 3) "and that contemplated His name"? Rav Ashi said In a case where a person thought to do a commandment and was prevented and did not do it, the Scripture elevates him as if he did it. And from where do we learn that even if one who was siting and involves himself in the study of Torah that the Shechinah-presence is with him as it is said (Ex. 20) "In every place where I cause to be invoked my Name I shall come unto you and bless you." And so based on this lit: from after, that even one person who studies Torah is granted the Shechinah-presence, two -- why must that case be taught as well? when two study, their words are written in the book of remembrances; one who studies alone, his words are not written in the book of remembrances. And so based on this lit: from after, for even in the case where two are taught, the case of three -- why must that case be taught as well? What would you have said? Judgement is, in reality, peace and the Shechinah-presence does not come Come and learn from this: that judgement it is also Torah

And so based on this, for even in the case of three has been taught, ten -- why must that case be taught as well? when ten pray together, the Shechinah-presence precedes them, and it comes to three once that they are sitting.

Thus said Rabbi Avin bar Rav Ada: R' Yitzchak said from where do we learn that the Holy One, who is Blessed, places tefillin as it is said (Is. 62) "Hashem has sworn by His right hand and by the arm of His strength" How is this understood? "By His right hand" -- this refers to Torah as it is said (Deut. 33) "In his right hand is fire ??? Continuing in the verse, "And the arm of His strength" -- these are tefillin as it is said (Ps. 29) "Hashem -- strength to His nation He shall give" And from where do we learn that the tefillin, strength are they to Israel -- as it is written (Deut. 28) "and they shall see -- all the nations of the land -- that in that place Hashem is called upon you and they shall fear from you" and it was taught: R' Eliezer the great says: these are tefillin that are of the head.

He said to him -- Rav Nachman bar Yitzchak to Rav Chiyya bar Avin: Behold! tefillin of the Master of the World: What is written in them? He said to him (I Chron. 17) "And who is like Your nation Israel one nation i.e., a unique people in the land." And is it really so lit: and who (is it who says) that the Holy One, who is Blessed, recites praises among His praises of Israel yes. As it is written: (Deut. 26) You have said it of Hashem this day some texts read: and it is written And Hashem has said it of you today He said to them -- the Holy One, Who is Blessed to Israel -- "You have made me a singular entity in the world and as for me, I shall make you a singular entity in the world"

"You have made me a singular entity in the world" as it is said: (Deut. 6) "Hear, O Israel, Hashem our God, Hashem is one!"

"and as for me, I shall make you a singular entity in the world" as it is said: "and who is like your nation Israel one nation i.e., a unique people in the land."

He said to him: Rav Acha the son of of Raba to Rav Ashi: this accounts for what is written in one "house" of the tefillin's containers in the remainder of the "houses" what is written? He said to him (Deut. 4) "For what great nation..." "... and what great nation ..." (Deut. 33) "Happy are you, Israel" (Deut. 4) "Or has God assayed..." (Deut. 26) "or to elevate you on high" If so, this would account ??? to them excessive ??? houses Rather, it must be "For what great nation..." "... and what great nation ..." which are equivalent to each other in a single house "Happy are you, Israel" "and who is like Your nation Israel" in a single house "Or has God assayed..." in a single house "or to elevate you on high" in a single house

דף ו,ב גמרא

and all of them are written on his arm tefillin

Rav Ravin bar Rav Adda said Rabbi Yitzchak said Anyone who is a regular in going to the House of Assembly i.e., the synagogue and does not come one day the Holy One, Who is Blessed asks about him As it is said (Is. 50) who among you fears Hashem listens to the voice of his servant who walks in darkness And there is no light for him " if for a matter of a commandment he has walked i.e., the reason he is elsewhere is because he is engaged in some other mitzvah, then there shall be light for him and if for a matter of freedom he has walked i.e., he is absent because of a matter which he chose to pursue instead There is no light for him

The verse concludes: He shall trust in the Name of Hashem From this, the Gemara learns: What is the reason? Why does he have no light? For this reason: that he has i.e., that he is expected to trust in the Name of Hashem but he did not trust.

R' Yochanan said: at the hour when the Holy One, who is Blessed, came in the House of Assembly i.e., the synagogue and did not find in it ten immediately He becomes angry as it is said (Is. 50) Why is it that I came, And there was no man I called And there is no answer

Rabbi Chelbo said Rav Huna said Anyone who has established a place for his prayer the God of Avraham acts as his helper and when he dies they will say for him Where is the humble one? Where is the pious one from the students of Avraham our father ? and Avraham our father What is our source for this claim that he established a place for his prayer? As it is written (Gen. 19) And he arose early -- Avraham did -- in the morning to the place which he stood there And there is no meaning to the word standing except for prayer As it is said (Ps. 106) and he stood -- Pinchas did -- and he prayed

Rabbi Chelbo said Rav Huna said one who is coming out from the House of Assembly the synagogue do not stride a stride that is large Abayye said: They did not say that except to depart But to ascend it is a commandment to run as it is said (Hosea 6) let us pursue to an understanding of Hashem Rabbi Zeira said At the beginning, When it was that I saw the sages, that they were running to a lecture on the Sabbath I thought to say they are coming to desecrate -- the rabbis are -- the Sabbath But now I know better, because of what I heard about this teaching of Rabbi Tanchum R' Yehoshua ben Levi said: Always he shall run -- A person should run -- for a matter of Halacha and even on Shabbat as it is said (Hosea 11) After Hashem they shall walk like a lion they shall roar etc. I also run. R' Zeira said The reward of attending of a lecture is the running Abayye said: The reward of attending of a Kallah-conference is the shoving Rabba said: The reward of hearing a repeated lesson is the understanding Rav Pappa said: The reward of attending of the house of mourning is the silence Mar Zutra said: The reward of the fast is the tzedakah-money Rav Sheshet said The reward of the eulogy is ??? Rav Ashi said The reward of attending the house of a wedding-feast ??? is the words

Rav Huna said Any One who was praying behind the House of Assembly i.e., the synagogue is called wicked As it is said (Ps. 12) round and round is the way that the wicked ones they walk Abayye said: They did not say that except in a case where he did not turn his face to the synagogue lit, house of assembly But he turned his face to the synagogue lit, house of assembly we do not have an objection to it. There was this guy who came to pray behind the synagogue and he did not turn his face to the synagogue lit, house of assembly Passed by -- Elijah did -- in the appearance of ??? for him ??? He said to him ??? son of standing in the presence of your master he drew his sword and killed him

He said to him one of the rabbis to Rav Bibi bar Abaye And there are those who say it was Rav Bibi who said it to Rav Nachman bar Yizchak What do we learn from (Ps. 12) When exalted is vileness to people lit. to children of Adam He said to him: these are those items which are standing on the exalted planes of the world and people are careless regarding them R' Yochanan and R' Elazar both said immediately that he needs -- a person does -- from those who have been created i.e., as soon as a person discovers that he needs something from another his face changes like a karum which will be defined in a moment As it is said A karum is vile to people lit. to children of Adam And what is meant by "karum" When Rav Dimi came he said there is one kind of a bird one in the villages of the sea and "karum" is its name and immediately that the sun shines it overturns itself to countless colors R' Ami and R' Assi who both say when a person discovers he needs others it is as if he is punished with two judgments fire and water As it is said (Ps. 66) when men rode on our heads we came in fire and in water

and Rabbi Chelbo said Rav Huna said Let a person always be careful with the prayer of the Minchah for behold! Elijah was not answered except in the prayer of the Minchah As it is said (I Kings 18) And it was at the time of at the offering of the Minchah that he drew near -- Elijah the prophet did -- and he said etc. Answer me Hashem Answer me " First, he said Answer me that it shall descend fire from the heavens and Answer me a second time that they will not say Doings of witchcraft are these

R' Yochanan said: Even in the prayer of Arvit As it is said (Ps. 141) Let it be set out my prayer like incense before you the raising of my hands like the Minchah-offering of evening

Rav Nachman bar Yitzchak said Even the prayer of morning, As it is said (Ps. 5) Hashem mornings you shall hear my voice mornings I will arrange my prayer to you and I will look froward

and Rabbi Chelbo said Rav Huna said All who benefit i.e., who partake of from the meals of A bridegroom and does not gladden him transgresses in five voices As it is said (Jer. 33) the voice of joy and the voice of happiness the voice of a bridegroom and the voice of a bride the voice of those who say "Give thanks to the God of Hosts" and if he gladdens him what is his reward? Rabbi Yehoshua ben Levi said: he merits to the Torah that was given in five voices As it is said (Ex. 19) And it was on the third day when it was the morning And there was thunders lit. the voices and lightnings and a heavy cloud about the mountain and the voice of shofar etc. And it was the voice of the shofar etc. and God answered in a voice " Really? And here is a contradictory proof-text: it is written (Ex. 20) and all the nation saw the thunderings lit. the voices So in this case, the word "קולות" would mean "thunderings" and not "voices" these voices from before the giving of Torah were they. Rabbi Abahu said it is as if he sacrificed a thangkgiving-offering As it is said (Jer. 33) From those that bring a thangkgiving-offering to the house of Hashem Rav Nachman bar Yitzchak said it is as if he built in this context, re-built one of the ruins of Jerusalem As it is said (Jer. 33) For I shall cause to return the captivity of the land as it was in the first place ; thus says Hashem

and Rabbi Chelbo said Rav Huna said every person in which there is about him fear of heaven his words they are heard As it is said (Ecc. 12) the final thing now that all has been heard fear God etc. What then does it mean when it says later in that verse (Ecc. 12) For this is all of the man R' Elazar said The Holy One, Who is Blessed, said the whole world in its entirety Was not made except on account of this Rabbi Abba bar Kahana said the value of this is equal to lit., opposite the whole world all of it R' Shimon ben Azzai says And there are those who say it was R' Shimon ben Zoma says the whole world all of it was not created except to be a satellite ??? for this one

and Rabbi Chelbo said Rav Huna said Anyone who knows about his friend that he is regularly accustomed to give to him peace i.e., to greet him he shall precede to him peace i.e., he should greet his friend first As it is said (Ps. 34) seek peace and pursue it and if he gave a greeting of peace to him and he did not return the greeting, then he is called a thief As it is said (Is. 3) and you you have destroyed ??? the vineyard that which was stolen from the poor is in your houses