Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

I.e. distinguished.

Meaning, an average person, not conspicuous among others.

I have adopted the reading of M. אוכם (page:209) "dark," i.e. ugly, which offers the contrast to "ruddy," i.e. handsome. Edd. read אלם (page:209) which means "a mute." Rashi explains it as "corpulent," but the word never seems to have that meaning. Some edd. add after it : nor blind.

The ground for this inference is not clear. The explanation offered by the commentators (see Tosafot) is as follows: The word "by thee" עמכה (page:209) is spelt with a redundant letter ה (page:209) which has the numerical value of five. Hence it is taken to mean "I was within five [cubits] of thee," because one is not allowed to sit within four cubits of one who prays.

A strictly forbidden action.

What is the connection between the two clauses?

Eli was potentially his teacher, since Samuel's mother had placed him in his charge.

Lit. upon.

The only fast which is permitted on the Sabbath is that of the Day of Atonement. It speaks here of a voluntary fast as, e.g., after a dream of ill omen.

Seventy years is the normal span of human life (Ps. xc. 10) and this will be shortened if one spoils "the day of delight" by fasting. Rashi explains differently in a favourable sense : If one adds to the severity of his fast by choosing the Sabbath day, then should there be a divine decree to his detriment, though it be incurred in extreme youth (seventy years ago), it will be annulled.

I.e. 'al instead of el "unto."

At the thought of the severity of their lot because of their guilt. "Enemies of Israel" is an euphemism for Israel.

It is plenty that creates the spirit of insubordination.

Some edd. read : Rab Nahman b. Isaac.

To defend his own cause.

M. : Eleazar.

The Patriarchs.

Moses alone.

With his persistent pleading. Thus the verse is rendered "And Moses wore out the Lord."

Wayyehal is here rendered "And Moses absolved the Lord [from His vow]."

M.: Johanan.

Connecting wayyehal with the root halal "to be slain."

Wunsche, p. 51 n. 2, thinks that wayyehal is here to be interpreted as yahulu in II Sam. iii. 29.

Or, the Great.

The Aramaic equivalent of the Hebrew words for "fire of the bones," i.e. fever.

Since it is Moses who is now speaking, the actual words of God being considered to end with the word "heaven."

According to this interpretation, "And all this land" etc. is God's answer to Moses' reminder "And Thou saidst...heaven."

I.e. the feminine form of the word is used in the text.

Pharaoh.

The kings of Canaan.

There follow on here seven teachings of R. Eleazar, and as an aid to the memory (also to prevent any from being lost in oral transmission) a mnemonic is inserted, giving the key-word of each.

It was his prayer that obtained for him permission to view the land of promise.

In supplication. Since the text means that having rejected their sacrifices, God will even reject their supplications, it follows that prayer is of higher importance than the offering.

To pronounce the priestly benediction.

I.e. anticipates its fulfilment as a reward for its length.

The word for "hope" is here connected with a root meaning "to pray."

M. adds : corresponding to the twelve tribes.

Wiinsche, p. 53 n. 1, suggests that the namber 30 is to be connected with the number of days in the month.

The words used here are the Aramaized forms of the Latin military terms: legio, numerus (רהטון is possibly a corruption of הרטמון = ἄριθμοϛ), cohors, castra; cf. Krauss, pp. 574 f. On this passage see A. P. A. i. p. 396 n. 3, and Krauss in R. E. J. xxxix. pp. 57 f.

By a change of vowels "Yea these may forget" becomes "Yea 'these' will be forgotten," i.e., the incident where Israel exclaimed "These are thy gods" (Exod. xxxii. 4).

R.V. "Yet will I not forget thee," but the word "I" is emphasized in the Hebrew. Hence it is taken to refer to the incident at Sinai when God declared "I am the Lord thy God" (Exod. xx. 2). That will not be forgotten by Him.

In silent meditation.

Here the word "dwell" occurs after "they shall give thanks"; but in the former quotation it is followed by "They are ever praising Thee."

There being three statutory Services daily.

Without constant study.

So that they did not have to devote much time to it.

The word annos is not clear. Since the parallel passage in J. T. reads the word for "ass," some (e.g. Pinner) connect it with ὄνοϛ. If a Hebrew word, it means "a man of violence." M. reads: hegmon, i.e. ἡγεμὠυ.

See p. 144 n. 7.

The latter being more dangerous.

So that his widow can remarry, the presumption being that the lions did not devour him and he escaped.

Hence the fear of a serpent is as great as that of a scorpion.

Of his falling upon them ; but normally they do no harm, if left alone.

M. : R. Isaac b. Judah.

Coming towards him while he is saying the Tefillah.

I.e. take all possible precautions.

I.e. it is liable to become wild.

See p. 113 n. 5.

According to J. T. R. Hannina was saying the Tefillah when the lizard bit him. His disciples asked him whether he had been injured, but he replied that he had felt nothing. They found the lizard dead ; and the Rabbi's escape was accounted for by the assertion that when a lizard bites a man, if the man reaches water first, the lizard dies ; but if the lizard gets there first, the man dies. In Hannina's case, a spring of water miraculously opened at his feet, which sealed the fate of the lizard.

See Singer, p. 44 bot.

Ibid. p. 47.

Ibid. p. 46.

Ibid. p. 51, "We give thanks."

It revives the produce of nature.

It requires wisdom to discern between the holy and the profane.

M.: R. Eleazar said.

Lit. between two letters.

From "it is forbidden" is omitted in M. and several early edd.

M. reads: Adda b. Ahabah. The parallel passage in Sanh. 92a reads: Rab Adda; and there is still another reading: Rab Adda of Kartignin (see p. 191 n. 8).

So the Hebrew literally.

Or, why is the Hebrew word for "vengeance" in the plural?

According to Jewish tradition, the Great Assembly was a body which came into existence in the time of Ezra, received the Torah from the prophets (cf. Abot 1:1, Singer, p. 184), and initiated many developments in Judaism (see J. E. xi. pp. 640 ff.). Modern criticism has thrown doubt upon this tradition (see Schurer ii. i. pp. 354 f.) and the existence of such a body is questioned. But see Abrahams, Pharisaism and the Gospels, p. 9.

And could afford wine.

In the Habdalah, Singer, p. 216.

So M. correctly. Edd. : Jose.

M.: Hiyya.

So M. correctly. Edd. : Hinnana.

M.: Abbai.

There being no mention in the Mishnah of any opposition to his view.

When a Festival begins with the termination of the Sabbath, they agree with R. Eliezer that the "Division" is included in the "Thanksgiving"; but not when the Sabbath is followed by an ordinary week-day.

In the Mishnah he maintains that the "Division" is not included in any of the benedictions, but is a separate benediction.

Viz. the three introductory and three concluding benedictions of the Tefillah and the benediction for the Festival. Cf. above fol. 29 a, p. 192.

I.e. it is not taught in the Schools as a Halakah, but if a Rabbi is asked for his opinion, he follows R. Eliezer's view.

The reference here is to Rabbi, not Rab.

I.e. note it well.

After the destruction of the Seminary of Nehardea in 259, that of Pombedita sprang into prominence and the town received the name of "Capital of the Exile" (Rosh. Hash. 23b). It is situated 22 parasangs North of Sura in Babylon, at the mouth [poma] of the canal Bedita. Neubauer, p. 349.

This is quoted to show how Rahba reported his teacher verbatim. The ordinary word for a colonnade is אצטבא ; but since R. Judah used the word סטיו, Rahba also used it in quoting him. On this double colonnade see Derenboorg, Essai, p. 51 n., Schurer, ii. i. p. 35.

That we "incline" towards R. Eliezer's opinion or that his view is "probable."

A "precious" form of prayer to be used when the Festival occurs on the termination of the Sabbath. Cf. Singer, pp. 227 f.

The reference is to Deut. xxii. 6f.

Implying, not for the bad.

Repeating the words ; see below in the Gemara.

The dualism — a god of light and a god of darkness — of the Persians.

See fol. 54a, p. 348.

I.e. Palestine.

By mentioning birds only.

Which mnst be obeyed withont speculating about their motive. J. Lehmann in R.E.J. xxx. pp. 187 ff. suggests that the prayer was originally condemned by the Rabbis because it was Essenic in character. Graetz considers the teaching to be directed against the Gnostics; see his Gnotticitmus und Judentum, pp. 48 f.

To act as Precentor.

Apparently commending his prayer.

Abbai was his pupil, and Rabbah' wished to see whether he knew our Mishnah.

At the beginning of the first benediction of the Tefillah.