Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

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50.1
See the Mishnah, fol. 9 b, p. 55.
50.2
Who permits the Shema' to be read until the third hour.
50.3
See p. 55 n. 6.
50.4
I.e. Rab. M. reads: This supports the opinion of R. El'ai; for R. El'ai said in the name of R. Abba b. Aha (another version: R. Hiyya b. Abba) in the name of our master.
50.5
Since he mentions clear water ; the second Tanna orders the water to be stirred.
50.6
Since he would be sitting with his knees bent under him.
50.7
I.e. to sexless beings.
50.8
I.e. behind a transparent screen.
50.9
Lit. nakedness of a thing.
50.10
M.: R. Johanan.
50.11
Raba.
50.12
M. omits.
50.13
And therefore it wonld be permissible to read the Shema'.
50.14
Said of Noah who was not an Israelite.
50.15
To remove the foulness, so that he can read the Shema'.
50.16
Because it is used solely for such a purpose.
50.17
Whether it be in a bed-pan or not.
50.18
Because the bed forms a partition.
50.19
Probably an error for "ten"; cf. Tosifta Berakot ii. 16, v. 6.
50.20
Probably an error for "ten"; cf. Tosifta Berakot ii. 16, v. 6.
50.21
Viz. what Rabban Simeon b. Gamaliel's opinion is upon this question.
50.22
The statement introduced by "Come and hear" agrees in wording with the Baraita in the preceding paragraph, except that the opinion of the one Rabbi is attributed to the other.
50.23
Make the "Come and hear" quotation agree with the preceding paragraph.
50.24
I.e. walking away from the defiling matter any distance (in the same room) does not remove the disqualification.
50.25
So that a bed-pan underneath can be ignored for the reading of the Shema'.
50.26
M. : Rabbah.
50.27
See p. 103 n. 4.
50.28
M. : Ahilai, which is probably to be adopted ; cf . Hyman, i. p. 136a.
50.29
To his daughter-in-law's relatives.
51.1
Otherwise connubial intercourse is prohibited in that room.
51.2
M. omits: in the name of Rab Huna.
51.3
It had been cleaned out.
51.4
And had never been used.
51.5
M. adds : It was not explained to him.
51.6
And one may say the Tefillah at a distance of four cubits, because their habit was to dig deep holes into which they relieved themselves.
51.7
To be able to occupy himself with Torah.
51.8
Cf. fol. 9 b, p. 55.
51.9
Just after daybreak ; and not until midday, as the Mishnah declares.
51.10
See p. 55 n. 6.
51.11
The day was considered to commence at dusk. If, therefore, the afternoon Tefillah were omitted, it could not be compensated for the same day.
51.12
See the discussion in the next folio, p. 174.
51.13
If a sacrifice is not brought on its appointed day, it lapses. Is it the same with the Tefillah ?
51.14
M. : For Rab Judah said in the name of Rab.
51.15
Cannot repair his omission. This contradicts all that has preceded.
51.16
The reading of the Shema' and the Tefillah with the Congregation.
51.17
When it is said that the omitted prayer cannot be replaced.
51.18
That the inference from Eccles. i. 15 applies only to one who intentionally omitted the prayer.
52.1
See Singer, p. 46.
52.2
Because it is said only to compensate for the omission.
52.3
This Baraita confirms the opinion of Rab Huna b. Judah in the preceding paragraph, that the omitted afternoon Tefillah can be compensated for in the evening.
52.4
Lit. "might of rain" (cf. Ta'anit, 2a), i.e. "Thou causest the wind to blow and the rain to fall" ; Singer, p. 44 bot.
52.5
Ibid. p. 45.
52.6
Ibid. p. 47. In the benediction "Bless this year," the words "Give dew and rain" etc. are added daring the winter.
52.7
The Habdalah (see Glossary, s.v.).
52.8
See above, fol. 6 b, p. 31.
52.9
Of the burnt-offerings.
52.10
Of other sacrifices where the blood had to be sprinkled before sunset.
52.11
The additional offerings were brought on the Sabbath, New Moon, Festivals, New Year and Day of Atonement. Corresponding to them are the additional Tefillot ; see Singer, pp. 159 ff. , 225 f ., 233 ff., 245 ff., 264 ff.
52.12
See p. 6 n. 5. The greater afternoon would consequently be from 12.30 p.m. until 6 p.m.
52.13
From 3.30p.m. until 6 p.m.
52.14
In this statement in the Mishnah.
52.15
4.45 p.m., i.e. midway between 3.30 and 6 p.m.
52.16
Who held that the Patriarchs instituted the Tefillot, whereas throughout the discussion the time of the prayers is determined by the time of the sacrifices.
52.17
That R. Jose b. R. Hannina agrees that a basis was subsequently found in the sacrifices.
52.18
Does it mean until the beginning of, or the end of, the fourth hour?
52.19
The Rabbis permit the afternoon Tefillah to be read until the evening ; R. Judah until the middle of the afternoon. But if "until" here means "until the end of," his terminus ad quem would be identical with that of the Rabbis
53.1
It is a principle of the Jewish ritual that what is constant takes precedence of what is not. The afternoon Tefillah is to be said daily, whereas the additional only on special occasions.
53.2
Assuming that "until" means excluding, then according to R. Judah the additional Tefillah may be said until noon. But that of the afternoon only commences at 12.30 p.m. ; how, then, could the two Tefillot clash?
53.3
This conclusion contradicts that arrived at in the preceding paragraph.
53.4
See p. 175 n. 10.
53.5
I.e. when R. Judah declares the afternoon Tefillah maybe read until the middle of the afternoon, be gives "until" the inclusive meaning; but be refers to the first half, which is 4.45. Up to that time he permits it, whereas the Rabbis allow it to be read the whole afternoon. Hence it is shown that although "until" means including, the opinions of R. Judah and the Rabbis differ.
53.6
M. adds : b. Isaac.
53.7
That "until" means including.
53.8
Special circumstances of a rather complicated nature are implied here ; see Rashi.
53.9
To prove her husband's death in a foreign country. For all other matters two witnesses are required.
53.10
I.e. the law of the goring ox (Exod. xxi. 29) was extended to all animals.
53.11
The wine of the drink-offering must be at least forty days old, otherwise it is not called "strong drink" as required by Num. xxviii. 7.
53.12
This is in agreement with R. Judah's view that tbe morning Tefillah may be said until the fourth hour.
53.13
Lit. "selected" — the name given to the Tractate 'Eduyyot in the fourth Order of the Mishnah, containing a collection of legal decisions and opinions of ancient Tannaim.
53.14
A distinction is drawn between tbe phrases "heat of the day" and "heat of the sun." The latter means the places in the sun are hot but those shaded cool; whereas "heat of the day" means that the heat is general, as at noon. "Heat of the sun" refers to the fourth hour, because before 10 a.m. even the sunny places are not excessively hot.
53.15
But although tbe Israelites were commanded to gather the manna "morning by morning," which according to R. Judah means up to 10 a.m., by that time it had already melted. The gathering had therefore to be done in the third hour.
53.16
They understood "morning by morning" to mean half the morning was for gathering the manna ; and since they consider the morning to be from 6 a.m. to noon, this would mean in the first three hours and the other half would be for melting.
53.17
They gathered the manna within the four hours, but they anticipated the commencement by one hour, thus finishing in the third hour of the day.
53.18
M. : Rab Nahman b. Isaac.
53.19
With reference to the morning Tefillah.
53.20
With reference to the afternoon Tefillah.
53.21
Because he taught that the afternoon Tefillah may be said until the middle of the afternoon, after which time the evening prayers may be recited.
53.22
By passing in front of him to resume his seat.
53.23
Although it is not yet dusk.
53.24
In praying behind his teacher.
54.1
M. adds : b. Hisma ; but the correct form of the name is Eliezer Hisma. D. S. thinks that R. Eleazar is here intended.
54.2
M. adds : or in front of his master.
54.3
Without giving him his title of respect.
54.4
Between the week-days and the Sabbath by laying aside all work, since he had said the Sabbath-Tefillah so early.
54.5
M. : Abdan.
54.6
M. omits : b. Liwai.
54.7
On the Sabbath-eve, after saying the Sabbath-Tefillah.
54.8
M.: Abdan.
54.9
Hence in the case of an individual, the Tefillah would have to be repeated.
54.10
So M. correctly. Edd. : Hiyya b. Abin.

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.