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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 ז,א גמרא

R' Yochanan said in the name of R' Yosi from where do we learn that the Holy One, who is Blessed, prays? As it is said: (Is. 56) "And I will bring them to the mountain of my sanctity and I will gladden them in my house of prayer" "Their prayer" is not what the verse said, but rather, "my prayer" From here is learned that the Holy One, who is Blessed, prays. What then does He pray? Rav Zutra bar Tuvia said: Rav said May it be desirable before Me that My mercies overcome My anger and My mercies prevail over My other attributes and that I shall deal with My children with the attribute of mercy and that I shall encounter to them within the limits of justice. It was taught: Thus said Rabbi Yishmael ben Elisha One time I entered to offer the incense before and inwards i.e., in the central part of the Beit ha-Mikdash and I saw The Crown of GOD Hashem of Hosts who was sitting on a throne on high and exalted. And he said to me Yishmael My son, bless me. I said to him: May it be desirable before You, that Your mercy shall suppress Your anger and that Your mercy prevail over Your other attributes and that You deal with your children" in the attribute of mercy and enter to them within the limits of justice. And He nodded to me with His head So come and learn from this. that the blessing of an ordinary person should not be lightweight in your eyes.

And R' Yochanan said in the name of R' Yosi from where do we learn that we do not try to calm a person in the hour of his wrath? As it is written (Ex. 33) "My face shall go and I shall grant rest unto you." He said to him -- the Holy One, Who is Blessed to Moses -- Wait for me until the face of My wrath has crossed over and I shall grant rest unto you. and who would suggest that it is possible ??? in front the Holy One Who is Blessed yes. as it is taught: (Ps. 7) And God is wrathful in every day and how much time is the duration of His wrath? A moment. And how much is a moment? One part of fifty thousand and eight thousands and eight hundred and eighty and eight parts in an hour and this is a moment. And not one of all creation would find it possible to comprehend that particular hour except lit. outside for Bil'am the wicked, As it is written there: (Num. 24) "and he knows the understanding of on high." Now: the understanding of his animal he did not know; the understanding of on high he did know? But rather, this teaches that he did know how to comprehend that particular hour that the Holy One, who is Blessed, becomes angry in it And this is like what he said: to them -- the prophet to Israel -- (Micah 6) "My people, remember, please, what counseled Balak the king of Moav etc." What then does it mean when it says (Micah 6) "for the sake of an understanding of the righteous acts of Hashem" R' Elazar said He said to them -- the Holy One, Who is Blessed to Israel -- Know ye how many righteous acts I did for you that I did not grow wrathful in the days of Bil'am the wicked For if it had been that I grew wrathful It would not be the case that a remnant would remain from the enemies of Israel ??? And this is like what Bil'am said to Balak (Num. 23) "How shall I curse whom God has not cursed? and how shall I blast whom God has not blasted?" This teaches for all of those particular days he did not blast and how much time is the duration of His wrath? A moment. and how much time is the duration of a moment? Thus said Rabbi Avin: (and there are those who say Rabbi Avina) A moment ??? and from where do we have it? i.e., what is our source for this claim ??? as it is said (Ps. 30) For A moment. in his nose life, ??? And if you wish, I could say from here (Is. 26) ??? "With a resemblance ??? A moment. until ??? passes over begins ??? ??? Abayye said: ??? three ??? the first For ??? of a rooster and he arises one ??? all ??? also he arises thus all ??? is in it ??? is not there? ??? This certain individual ??? of R' Yehoshua son of Levi it was. ??? for him ??? day one ??? and he raised him. between ??? of him. reasoned For it arrived this particular ??? For it arrived this particular ??? he said Learn from this It would not arrange respect ??? thus (Ps. 145) ??? on all ??? it is written and then it is written (Prov. 17) also ??? to the righteous person No. good a Tanna taught: in the name For R' ??? at the hour ??? shines and all the kings of East and West ??? to the sun immediately becomes angry the Holy One, Who is Blessed And R' Yochanan said It is because of this: Rabbi Yosei that is good ??? One in his heart of a person -- more ??? (Hosea 2) ??? ??? etc. and he said ??? to ??? For good for me Then From here, ??? he said -- more ??? as it is said (Prov. 17) under ??? hundred And R' Yochanan said It is because of this: R' Yosi three things seek Moses before Me the Holy One, Who is Blessed and gave to him seek ??? the Shechinah-presence on Israel and gave to him as it is said (Ex. 33) ??? "and in your walking" ??? seek that did not have ??? the Shechinah-presence on some texts read: worshippers of stars ??? and gave to him as it is said (Ex. 33) ??? I Your nation seek ??? his ways of the Holy One, Who is Blessed and gave to him as it is said (Ex. 33) ??? please, ??? he said before him Master of the World, On account of what there are a righteous person and it is good to him and there are a righteous person evil" to him there are a wicked person and it is good to him and there are a wicked person evil" to him He said to him: Moses a righteous person and it is good to him a righteous person son of a righteous person a righteous person evil" to him a righteous person son of a wicked person a wicked person and it is good to him a wicked person son of a righteous person a wicked person evil" to him a wicked person son of a wicked person Mar said: a righteous person and it is good to him a righteous person son of a righteous person a righteous person evil" to him a righteous person son of a wicked person Really? Hey, isn't it the case that it is written (Ex. 34) ??? iniquity the forefathers on children" and then it is written (Deut. 24) And lack of children No. ??? on the forefathers ??? There is no difficulty. this one ??? It once happened ??? this one ??? are grasping It once happened ??? except thus ??? a righteous person and it is good to him a righteous person complete. a righteous person evil" to him a righteous person that is not complete. a wicked person and it is good to him a wicked person that is not complete. a wicked person evil" to him a wicked person complete. and disagrees For R' ??? for thus said Rabbi ??? two were given to him and one No. were given to him as it is said (Ex. 33) ??? those whom ??? despite the fact that is not he is acceptable ??? those whom ??? despite the fact that is not he is acceptable (Ex. 33) and he said No. ??? to see the face of a Tanna taught: in the name of R' Yehoshua son of ??? thus in the same way He said to him the Holy One, Who is Blessed to Moses ??? No. ??? now that you ??? Really? ??? and disagrees For R' Shmuel son of Nachmeni R' Yonatan said for thus said Rabbi Shmuel son of Nachmeni R' Yonatan said For a payment three took possession ??? For a payment (Ex. 34) ??? Moses his face took possession ??? For a payment For fears took possession (Ex. 3) ??? For a payment ??? took possession (Num. 12) ??? Hashem ??? (Ex. 33) ??? my hands and you see "After Rav said ??? son of ??? Thus said Rabbi Shimon the Chasid: This teaches ??? the Holy One, Who is Blessed to Moses ??? of tefillin And R' Yochanan said It is because of this: R' Yosi all ??? that went out ??? the Holy One, Who is Blessed ??? Even if on ??? No. in it had a vision What is our source for this claim ??? our rabbi, as it is said (Deut. 9) ??? from me ??? etc. I shall do." ??? even though ??? Moses prayers for mercies He ascended ??? and nullification Watch out for leading vav But nevertheless, ??? as it is said (I Chron. 23) My son, Moses ??? and Eliezer ??? My son, Eliezer ??? etc. and the sons of ??? his rabbi; is more etc. and Rav Yosef learned: is more ??? We come to compare ??? It is written here his rabbi; is more And it is written there (Ex. 1) the Children of Israel ??? and I shall increase

דף ז,ב גמרא

that R' Yochanan said in the name of Rabbi Shimon ben Yochai from the day that the Holy One, Who is Blessed created the world there was not a person who called Him -- the Holy One, who is Blessed -- "Lord" (Adon) until Avraham came and he called Him "Lord" (Adon) as it is said (Gen. 15) and he said "My Lord God, with what shall I know that I shall inherit it?" Rav said even Daniel was not answered except on account of Avraham as it is said (Dan. 9) "And now, listen, our God, to the prayer of Your servant and to his petition And shine Your face on Your sanctuary that is desolate for the sake of my Lord." It would have been proper if "for Your sake" he had asked of him but rather, "for the sake of Avraham who called You Lord (Adon)."

And R' Yochanan said in the name of Rabbi Shimon ben Yochai from where do we learn that we do not try to calm a person in the hour of his wrath as it is said (Ex. 33) "My face shall go and I shall grant rest to you."

And thus says Rabbi Yehudah in the name of Rabbi Shimon ben Yochai: From the day that the Holy One, Who is Blessed created his universe there was not a person who gave thanksgiving to the Holy One, Who is Blessed until Leah came and gave thanksgiving to Him, as it is said (Gen. 29) "This time, I will give thanksgiving to Hashem What is the meaning of the name Reuben? R' Elazar said Leah said See what is the difference between my son, to the son of my father-in-law. For this son of my father-in-law even though ??? to his birthright As it is written (Gen. 25) "and he sold his birthright to Yaakov" See what is written there: (Gen. 27) "And Easu hated Ya'akov" and then it is written (Gen. 27) and he said thus was his name called Ya'akov and he has robbed me these two occasions etc." And even my son, even though it was against his will that Joseph took his birthright from him As it is written (I Chron. 5) "And through the profanement of the couch of his father his birthright was given to the children of Joseph even thus he was not jealous of him. As it is written (Gen. 37) "And Reuven heard and he brought him out from their hand." Ruth: What is the meaning of the name Ruth? R' Yochanan said that she had merit and went out from her David who "saturated" the Holy One, Who is Blessed in songs and praises. What is our source for this claim that the name of a person is destiny? ??? Thus said Rabbi Eliezer some texts: Elazar For scripture said: (Ps. 46) "Come and see of the actions of Hashem who placed desolations in the land." We will suggest an alternate reading of this text: Do not read desolations (shammot) but rather, names (sheymot).

And R' Yochanan said in the name of Rabbi Shimon ben Yochai: Difficult is an upbringing of evil i.e., having a child who turned out poorly in the midst of the lit. his house of a person -- more than the wars of Gog and Magog, as it is said (Ps. 3) "A mizmor of David when he fled from before Avshalom his son" and it is written secondly: (Ps. 3) "Hashem How manifold are those who trouble me; many rise against me." And even regarding the wars of Gog and Magog it is written (Ps. 2) For what reason do the nations tremble and the peoples mutter emptiness." And yet in this latter case "How manifold are those who trouble me" it is not written.

While we're discussing that chapter of Psalms, which begins "A mizmor of David: when he fled from before Avshalom his son" we will ask: "A mizmor of David" What an inappropriate superscription! A lamentation of David it should be! Thus said R' Shimon ben Avishalom: One may compare it to what? The matter is comparable to a person that there went out upon him a legal document of obligation i.e., a bond or lien before that he has paid up he was grieving, after that he has paid up he rejoices. Even thus was David. Immediately once that the Holy One, Who is Blessed said to him (II Sam 12) "Behold, I shall rise up against you evil from your house" he was grieved, he said lest a slave or a mamzer is he, who does not have pity upon me. Immediately once that he saw that Avshalom was he, he rejoiced. It is because of this that he said "Mizmor."

And R' Yochanan said in the name of Rabbi Shimon ben Yochai: It is permitted to contend with the wicked ones in this world, as it is said (Prov. 28) "Those who abandon Torah, they praise the wicked; and those who guard Torah, they contend with them."

Another teaching is like this: Rabbi Dostai ben R' Mattun says: it is permitted to contend with the wicked ones in this world, as it is said "Those who abandon Torah, they praise the wicked etc." and if in a whisper a person comes to say Hey, isn't it the case that it is written (Ps. 37) "Do not contend with evil-doers, do not be envious of those that do wrong-doing (avlah)" say to him: whoever of whom it is true that his heart knocks at him says thus I.e., only those with a guilty conscience would quote the latter verse to justify themselves. But rather, "Do not contend with evil-doers" means to be like evil-doers. "Do not be envious of those that do wrong-doing (avlah)" means to be like those who do wrong-doing (avlah)" And it is said: (Prov. 23) do not make your heart jealous of sinners but instead with the awe of Hashem all the day" Really? For didn't R' Yitzchak say: If you see a wicked person whom the hour has made him fortunate lit: has played games with him do not launch an attack upon him as it is said (Ps. 10) "They (his ways) prosper at all times" and not only this, but that he prevails at justice, as it is said (Ps. 10) "On high are Your sentences of judgement from before him" and not only this, but he sees those who trouble him as it is said (Ps. 10) "All those who trouble him he puffs at them." There is no difficulty. this one is in the case of matters that are his while this other one is in the case of matters of heaven. And if you wish, I would say this and that are both in the case of matters of heaven, and there is no difficulty. this one is in the case of a wicked person whom the hour has made fortunate, while this other one is in the case of a wicked person of whom it is not the case that the hour has made him fortunate, And if you wish, I could say this and that are both in the case of a wicked person whom the hour has made fortunate, And there is no difficulty. this one is in the case of a person who is righteous completely, this one is in the case of a person who is righteous that is not complete. For Rav Huna said: What then does it mean that it is written (Hab. 1) For what reason ??? in a wicked person consuming a righteous person from him" And when a wicked person consumes a righteous person Hey, isn't it the case that it is written (Ps. 37) "Hashem shall not abandon him in His hand" and then it is written (Prov. 12) There shall not be mischief done to the righteous person all mischief" Rather, it must be that this means one who is more righteous than him he may consume , but a completely righteous person he does not consume. And if you wish, I could say "the hour is fortunate for him" is a different case.

And R' Yochanan said in the name of Rabbi Shimon ben Yochai Anyone who has established a place for his prayer his enemies fall beneath him, as it is said (II Sam 7) "And I shall place a place for My people for Israel and I shall plant them, and they shall dwell beneath it and not be pushed about any more, and they shall not add on -- the children of wrong-doing (avlah) -- to afflict them, as it was at first." Rav Huna pointed out a contradiction. It is written "to afflict them" and then it is written "to kill them" I Chron. 17 has an alternate text at the beginning it shall be to afflict them and in the end to kill them.

And R' Yochanan said in the name of Rabbi Shimon ben Yochai: Great is the service of Torah -- more than its study; as it is said (II Kings 3) "Here is Elisha son of Shafat, who poured water on the hands of Elijah." "who learned" is not what the verse said, but rather, "who poured" This teaches that great is its service -- more than its study.

He (Rabbi Isaac) said to him to Rav Nachman: What is the reason מאי טעמא Master does not come to the synagogue lit, house of assembly to pray He said to him: It is not possible for me. He said to him Let there be gathered for Master ten and let them pray. He said to him: it is a burden for me He continued: a saying and let Master say to him to the emmisary of the congregation to inform lit: to witness when they (the congregation) pray he shall take ??? for Master He said to him What is the purpose of all this He said to him For thus said R' Yochanan in the name of Rabbi Shimon ben Yochai