Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

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7.15
See I Chron. iii. 1, as compared with II Sam. iii. 3. In a very interesting article in R. E. J. XXVIII. pp. 60 ff., Buchler suggests that under the guise of Biblical names (of. Dryden's Absalom and Achitophel) we have an echo of the quarrel between the Patriarch, Rabban Simeon b. Gamaliel and R. Nathan and R. Meir. These two Rabbis (i.e. Mephibosheth) attempted to belittle the Halakic knowledge of Rabban Simeon (i.e. David) ; but his adversaries found more than their match in R. Judah his son (i.e. Chileab). On the quarrel, see Weiss, Dor (ed. 1904), II. p. 157.
7.16
The name is explained as maklim "putting to shame" ab "a father," i.e. a teacher, Mephibosheth.
7.17
In Ps. lxxxvi. 2 quoted above.
7.18
In the Hebrew text.
7.19
Therefore David was doubtful whether he deserved to be included with the righteous, so how could he describe himself as "godly "?
7.20
The answer is he felt himself to be "godly," but feared that the sins he had committed would more than counterbalance the general righteousness of his life.
7.21
Under the leadership of Zerubbabel and then of Ezra.
7.22
Their return depended upon the permission of Cyrus and not divine intervention.
8.1
R. Eliezer's view "Until the end of the first watch" is based upon the following interpretation of "when thou liest down," viz. the Shema' is to be read about the time a person thinks of retiring to bed. Rabban Gamaliel's view, "Until the rise of dawn" follows from a different interpretation, viz. the Shema' may be read any time during the period given over to sleep. Which interpretation is adopted by the Sages ? Their view "Until midnight" seems to follow neither. It must be remembered that in the Orient, people retire to rest at a rather early hour. Lane says, "The Egyptian is a very early riser, and he retires to sleep at an early hour" (p. 137), and this may be taken to be typical of Orientals.
8.2
Cf. Abot i. 1 : Make a fence round the Torah (Singer, p. 184), i.e. "impose additional restrictions so as to keep at a safe distance from forbidden ground" (Taylor, Sayings of the Fathers, in loc.).
8.3
The antiquity of many a Baraita may be seen from the fact that by a labourer is usually intended an agricultural workman. Cf. also fol. 17 a, p. 111.
8.4
Fortified by the thought that the Shema' may be read any time before dawn, he will put it off and in this way come to omit it altogether.
8.5
The Torah as expounded in the Schools.
8.6
Therefore the Sages deemed it necessary to emphasise the warning, because his transgression might otherwise be involuntary.
8.7
This question is referred to below, fol. 27 b, p. 180.
8.8
That is to say, the benediction "Blessed... Who hast redeemed Israel" (Singer, p. 99) should be immediately followed by the Eighteen Benedictions (ibid. pp. 44-54). This order is supported by the quotation "Then let him read the Shema' and say the Tefillah," as against R. Joshua b. Levi's opinion that in the evening the Shema' should follow the Tefillah. On the idea of joining the Ge'ullah and the Tefillah, see below fol. 9 b, p. 66 n. 7.
8.9
I.e. between the morning and evening recital of the Shema' ; hence in the evening, the Tefillah would come first.
8.10
Therefore we should have the prayers referring to the deliverance (Singer, pp. 98 f.) and then the benedictions. But R. Joshua b. Levi only regards the deliverance as having taken place after midnight; consequently R. Johanan's reason does not apply.
8.11
The order being : leaving the bed, Shema', Tefillah; so at night the order must be reversed: Tefillah, Shema', retiring to bed.
8.12
See below, p. 70.
8.13
Singer, p. 99. This prayer interrupts the connection of "Who hast redeemed Israel" and the Eighteen Benedictions. The prayer, "Blessed be the Lord for evermore" (ibid. p. 100) is a later addition to the Service. See Elbogen, Der judische Gottesdienst, pp. 102 f.
8.14
Lit. a long Ge'ullah.
8.15
Singer, p. 44. These words might be regarded as constituting an interruption.
8.16
So M. Edd. : R. Eleazar said in the name of R. Abina.
8.17
Twice in the morning service and once in the afternoon. See Abrahams, p. xxxvi.
8.18
Hence the meaning is: a man should thrice daily acknowledge his dependence upon the divine mercy.
8.19
See Glossary, s.v. Hallel.
8.20
M.: R. Hanin.
8.21
A euphemism for Israel.
8.22
See p. 3 n. 4.
8.23
Lit. "being caused to fly in a flight," the word for "flying" occurring twice. This is interpreted that he covered the distance in two flights, resting in between ; whereas the verse in Isaiah speaks only of one flight.
8.24
This argument is known as Gezerah Shawah, "analogy of expression." See Mielziner, pp. 142 ff., especially pp. 148 ff. where the safeguards against the exorbitant use of the argument are explained.
8.25
So M. correctly. Edd. : R. Jose.
9.1
Title of a student of Torah. He need not read the Shema' on his bed because his mind is constantly bent on his religious studies.
9.2
M.: b. Lahma.
9.3
On the Jeser Tob and Jeser Ra', the tendency towards good and evil, see J. E. XII. p. 601. To the literature there cited may now be added, Schechter, Aspects of Rabbinic Theology, Chaps. XV, XVI, and Abelson, Immanence of God, Chap. XXIII.
9.4
Of the Torah it is said, "And these words, which I command thee this day, shall be upon thy heart" (Deut. vi. 6).
9.5
The Shema' was to be read "when thou liest down" (Deut. vi. 7).
9.6
Stillness being a symbol of death. Cf. "The dead praise not the Lord, neither any that go down into silence " (Ps. cxv. 17).
9.7
M. : Talmud.
9.8
On the significance of this passage, see Introduction, § I.
9.9
M. : R. Eleazar.
9.10
To ward off the evil spirits.
9.11
"Sons of Reshef" in the English version is "sparks." The ancient Jewish Aramaic version, the Targum, renders it "the sons of evil spirits."
9.12
The root of this word is 'uf, "to fly." The verse is appHed to Torah: "Wilt thou cause thine eyes to fly upon it [i.e. neglect it]? It is gone [from thy mind]."
9.13
The Targum here renders Reshef by "birds"; so LXX in Job v. 7. But "bitter destruction " is rendered by "attacked by evil spirits." According to a statement in Pesahim 111 b, Kefeb meriri "bitter destruction" is the name of an evil spirit which is active about the time of noon. It is probably heat personified ; cf. T. A . III. p. 346 n. 131.
9.14
The teaching is explicitly inculcated in the Torah in a passage known to school-children. Why, then, derive it from obscure verses?
9.15
This is what R. Simeon meant to teach, and it cannot be deduced from Exod. xv. 26.
9.16
M. adds: Another version in the West: in the name of R. Abba b. Mari. This is probably an error for Raba b. Mari; cf. D.S. ad loc.
9.17
At parting with the article.
9.18
He rejoiced inasmuch as He "gave" it, willingly and without price.
9.19
Instead of "another version : Rab Hisda," M. reads: in the name of R. Sahorah, in the name of Rab Huna.
9.20
On the Rabbinic doctrine of Retribution, see Schechter, Studies in Judaism (First Series), pp. 259 ff.
9.21
The work for "restitution" is asham which also means "trespass-offering." Before the asham was offered, confession had to be made (Lev. 5:5), and therefore the sacrifice was a voluntary act. Hence the inference is drawn that the sufferings are voluntarily endured.
9.22
The preceding verses (cf. vv. 10-12) speak of sufferings.
9.23
The Rabbis frequently suggest an alteration of the Scriptural text for homiletic purposes. In the present instance, a slight change in the vowels is required. See Introduction, § v.
9.24
The argument here used is called Kol wahomer, lit. "light and heavy," i.e. a fortiori or a majore ad minorem. See Mielziner, pp. 130 ff.
9.25
See Exod. xxi. 26 f.
9.26
If God ordained that a slave should be set free whose eye or tooth had been damaged, will He not show His mercy to His creatures who suffer more than that!
9.27
The verse occurs at the end of the chapter containing the penalties threatened to Israel if disobedient to the word of God.
9.28
The word for "instruction," musur, comes from the same root as jisur "suffering." "The way of life" is referred to the life eternal.
10.1
M.: A certain Elder of the school of R. Simeon b. Johai taught.
10.2
On this mode of reasoning, see p. 18 n. 5. The early death of children is declared to be due to the wrongdoing of the parents, and the pain of their bereavement brings expiation.
10.3
Enumerated in Mishnah Nega'Im i. 1.
10.4
A medium of expiation.
10.5
Declining to draw the fine distinction between "an altar of atonement" and "chastenings of love," an alternative answer is suggested, viz. "our," i.e. the teaching of the Babylonian Schools regards plagues as "chastenings of love," because a more lenient view was taken of them than by the Palestinian Schools, to which R. Johanan belonged. In Palestine, a plague-infected person had to be isolated outside the city (cf. Lev. xiii. 46), and therefore the consequences were too severe for the plague to be regarded as "chastenings of love."
10.6
When the plague affects a part of the body which is normally covered by clothing, it may be regarded as "an altar of atonement"; but when in addition to discomfort there is disfigurement visible to all, the teaching of R. Johanan applies.
10.7
By "bone" the commentators understand a tooth. Ten children of R. Johanan died, and he preserved a tooth of the last to show to people who had suffered bereavement, for the purpose of inducing them to evidence the same spirit of resignation as himself. Consequently it would seem that R Johanan regarded the loss of children, but not sterility, as "chastenings of love."
10.8
Cured him of his ailment by the healing touch. Cf. T. A. i. p. 267.
10.9
So M. correctly. Edd. : Eliezer.
10.10
R. Johanan was famed for the beauty of his person. Cf . Baba Mesia' 84 a.
10.11
R. Eleazar was very poor, as may be inferred from the mention of the dark room in which he was lying. See p. 3 n. 6.
10.12
To enjoy prosperity in this world and the bliss of the hereafter.
10.13
The beautiful person of R. Johanan.
10.14
See p. 43 n. 5.
10.15
The misfortune that had befallen him must be due to some wrong he had done.
10.16
The law allowed the labourer a proportion of the wine and also of the vine-cuttings.
10.17
To rob even a thief is also stealing.
10.18
M. adds: Another version : it was taught in a tradition: Abba Benjamin says.
10.19
It Abba Benjamin prayed "before his bed" in this sense, he acted contrary to the quoted teaching. The reason why it is recommended to face the wall with nothing intervening is to avoid distraction.
10.20
He used the word "before" in the sense of time, not place. Immediately on rising, he offered his prayers.
10.21
To avoid facing East, the direction of the Temple and of prayer.
10.22
Instead of "in the name of," M. reads: Another version.
10.23
It is well known that, in the Orient, males are more valued than females. Lane, p. 58, mentions that Muhammadan women often dress their boys as girls when taking them into the street so that envious glances be not cast upon them and to avert the Evil Eye. See also Frazer, Folklore of the Old Testament, I. p. 550 and T. A. II. p. 434 n. 89.
10.24
The word for "treasure" is safun, and by the change of a vowel, safon, we get the meaning "North." Cf. also fol. 61 b, where it is forbidden to perform the functions of nature towards East or West, to prevent the exposure of the body in the direction of the Temple.
10.25
"A Synagogue" does not occur in edd., but is added by M.
10.26
"Soul" is here used in the sense of the outpouring of the soul, prayer. The commentators compare I Sam. i. 15.
10.27
Synagogues in Babylon were usually situated in a field, near a river, at some distance from the town. See J. E. xi. p. 623, Schurer, II. ii. p. 69. It was because of the danger of being attacked by footpads if alone that this regulation was made.
11.1
M. : Rab Joseph.
11.2
cf. Mark v. 9.
11.3
M.: Abbai.
11.4
On the Sabbath, expositions of Torah were given in the Synagogues and Houses of Study. The name given to such an assembly is Kallah "the bride," because "court was paid to the Torah, and fresh declarations of love and devotion and loyalty were made to her" (Schechter, Seminary Addresses, p. 54). Wunsche (p. 12 n. 2) considers that the name is connected with the Sabbath, the day on which the gathering was held, the Sabbath being frequently referred to as a bride (cf. Singer, p. Ill bot.). The word has also been connected with σχολη (Page:27), schola, with elision of the first letter. Other suggested explanations are given by Abrahams, p. clix. For a description of the Kallah, see J. E. I. pp. 146 f. Although the hall was not overcrowded, yet the audience would feel crushed. This was due to the evil spirits who wished to make them uncomfortable and induce people to stay away.
11.5
So M. Edd. : Who wishes to know them.
11.6
Orientals regard the cock as a power of darkness, possibly because it crows in the dark. Cf. Sanh. 63b where "Succoth Benoth" (II Kings xvii. 30) is identified with the hen, and "Nergal" (ibid.) with the cock. Note also the reference to the cock's comb on fol. 7 a, p. 37.
11.7
Cf. R. C. Thompson, Semitic Magic, p. 61, "The ashes of a black cat are a popular form of magician's stock-in-trade in the modern Arabic books of sorcery."
11.8
The prayer referred to here is not private devotion, but the statutory service which is congregational in character, Cf. fol. 7b - 8a, pp. 43 f.
11.9
That "congregation" signifies at least ten is derived from Num. xiv. 27 where the word is applied to ten of the spies. A minimum of ten adult male is required to constitute a quorum for the Service in Synagogue. See Oesterley and Box, p. 340.
11.10
Elohim means "God or gods" but also "judges." See Exod. xxi. 6, R.V. marg. According to Jewish law, a case was tried by at least three judges.
11.11
"One with another" denotes two; and since they are "fearers of the Lord," it is presumed their conversation would be regarding Torah.
11.12
So M. correctly. Edd, : Rab Ashe.

Tractate Berakot by A. Cohen, Cambridge University Press, 1921. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.nli.org.il/he/books/NNL_ALEPH002182132 Licence: Public Domain. Source.