Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

Who repeats the whole Tefillah aloud after it has been said silently by the Congregation.

He thereupon includes it in this benediction.

M. omits : in the name of R. Assi.

See Singer, p. 50.

On concluding the Tefillah one steps back three paces, as though retiring from the divine Throne before which the prayer was offered.

M. adds : Rab from R. Hiyya and R. Hiyya from Rabbi.

Cf. the examples quoted fol. 16 b, 17 a, pp. 107 ff.

I.e. he performs his devotions in a perfunctory manner.

I.e. he makes his prayers stereotyped.

Dimdume hammah has been explained in two ways : (1) "The reddening of the sun," connecting the word with adom, "red"; (2) "The stillness of the sun" (from the root damam), i.e. the time in the morning and evening when the sun appears to stand still or be silent ; so Jastrow.

I.e. as the sun rises and before the moon appears.

Palestine.

This refers only to the afternoon prayers. If he waited for sunset to say the afternoon Tefillah, something might detain him and the night come on.

I.e. they are unable to give expression to their wants.

See p. 7 n. 5.

Cf. Singer, p. 310.

In his prayer, i.e. using the plural and not the singular.

The question is capable of two interpretations : (1) Up to what distance may a man go without saying the prayer, and if he exceed it, bis prayer becomes invalid ? (2) What is the minimum distance which constitutes a journey necessitating the prayer?

Who was blind.

I.e. he will follow Rab Hisda's example and say the prayer standing.

The abstract of the Tefillah.

Mentioned in the Mishnah.

See the directions in Singer, p. 55.

M.: Rab.

Cf. Exod. 25:17.

The building towards which all mouths offer prayer. Some edd. read : a heap towards which all turn [ponim].

Before daybreak.

I.e. the Shema' after the Tefillah. Cf. above, fol. 4b, p. 16.

The ram's horn used on the New Year ; Oesterley and Box, pp. 411 ff.

And this may not be possible while travelling.

The quorum required for Congregational prayer.

On this Sabbath they, as Principals of the Seminaries, delivered a public discourse.

I.e. on the Sabbath before the Festival. He gave his Amora the gist of the discourse, and while the latter was expounding it, Rab Ashe said his prayers sitting to avoid giving the assembly the trouble of standing up, as they would have to do out of respect for him, if he stood to say the Tefillah.

Who gathered a quorum at their house.

Who said the Tefillah before the Shema'.

The name of R. Eleazar b. 'Azariah.

If he prays alone.

Because there are not ten adult males to constitute a quorum.

M. : Rab Abba b. R. Hannina, which is probably correct.

M.: R. Hiyya in the name of Rab.

See p. 74 n. 2.

A reference probably to the Roman-Pereian Wars.

The meaning is, I do not recognise you as an authority on the Halakah.

They must accordingly have been the morning and additional Tefillot, and thereby he acted contrary to the view as stated in the Mishnah.

I.e. he said the morning Tefillah twice, and not the additional.

R. Johanan was a very eminent Rabbi, and he clearly intended to imply that R. Jannai did say the additional Tefillah.

See p. 46.

I.e. they read the additional Tefillah privately although there were several local Congregations.

Rashi comments : i.e. Rab. Although Rab is usually referred to in this way, here Rabbi must be intended ; cf. Hyman, ii. p. 785.

It does not refer here to the additional.

See Singer, p. 50.

If he omitted the reference when praying with the Congregation, he does not repeat the Tefillah because he will hear it said by the Precentor. Some explain that it refers to the Precentor himself, who does not repeat the Tefillah if he omitted tbe reference, so as not to trouble the Congregation. In view of this teaching, R. Hiyya b. Abba, since he was not praying with a Congregation, was right in repeating the Tefillah.

If he has to say two.

The month is "full" when it has 30 days, "defective" when it has 29. When the moon is "full," two days (the concluding day of the old and the first of the new) are observed, and the extra prayer said on both. Therefore if he omitted it one evening, he can say it the next.

Viz. the Bet Din consecrate the new month only by day.

Or, humility ; lit. "heaviness of head," corresponding to gravitate mentis. The opposite is kallut rosh, "lightness of head," levity.

Perhaps identical with the Wetikin ; see p. 55 n. 6.

In silent meditation.

That one may only pray in a serious frame of mind.

I.e. put on his best garments.

M. omits: in the name of Rabbab. The correct reading is probably: Rab; cf. Hyman, i. p. 104 b.

In the worship of God.

And their influence will prevent me from exceeding due bounds.

And not in merriment.

See p. 182 n. 2.

M. omits: the Small.

From the punishment meted oat to the wicked after death.

The above passages reflect the condition of mourning in which the Jews considered themselves to be after the overthrow of Temple and State.

Because his mind would not be settled.

Corn must be winnowed before it becomes liable to the tithe. If unwinnowed, cattle may feed on it, but it may not be used for human consumption, without the tithe.

M.: Ze'iri.

Having committed me'ilah (see Lev. v. 15f.) because, being a non-priest, he utilised something that belonged to the Sanctuary.

I.e. only permit one to pray in a serious frame of mind.

I.e. permitted one to pray after discussing a Halakah which has been decided.

So M. correctly. Edd. : grandson of.

M.: Huna.

Lit. "mouth of the river"; a fertile region near Nehardea; Neubauer, pp. 366 f.

Lit. "between the palms" is, says Neubauer, loc. cit., probably the first halting-place in Babylonia proper.

He means to imply that Adam decreed that those palms should grow there.

According to Hyman, iii. p. 903a (see the parallel passage in Sotah 46b), this is the correct reading, not Rab Shimi b. Asbe as in edd.

Possibly the town Agranum, situated on one of the tributaries of the Euphrates; Neubauer, p. 347. Wiesner, p. 71, identifies it with the modern Erzerum.

Perhaps identical with the locality of Koufa in Babylon ; Neubauer, loc. cit. According to Wiesner, loc. cit., it is Mt Capotes near which the Euphrates has its source.

A Babylonian locality in the neighbourhood of the last-mentioned place. There appears to be a lacuna in the text here, relating what happened on that occasion.

See p. 194 n. 4.

By detaining them. They would not resume the Service until the Rabbi had finished his Tefillah, and some of them might want to hurry away to their work.

Singer, p. 42, i.e. between the Ge'ullah and Tefillah. See especially p. 56 n. 7.

Singer, pp. 258 ff., and compare fol. 17a, p. 109.

Singer, p. 49, "Hear our voice."

I.e. thou hast put the worst, not the most favourable, construction on my conduct. Cf. Abot i. 6, Singer, p. 185.

Lit. daughter of Belial.

Lit. sons of Belial.

Lit. If looking Thou wilt look.

For the express purpose of arousing her husband's suspicions, though unjustly.

See p. 26 n. 5.

Considered ugly ; see below.

What would be the utility of Hannah's ruse?

The plan of Hannah was deduced from the use of the infinitive with the finite verb, "If looking Thou wilt look." If the deduction is not drawn, how is the double use of the verb to be accounted for?

It is a common idiom, and no inference should be drawn therefrom.

I.e. sins for which one is visited with death.

See Mishnah Shab. ii. 6, Singer, p. 121.