Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

"The great, mighty and revered."

Deut. x. 17.

See p. 221 n. 4. The words also occur in Nehem. ix. 32; and Ezra and his colleagues were traditionally the founders of the Great Assembly.

See p. 120 n. 5.

The words in brackets are added by M. and the parallel passage in Megillah 25 a.

I.e. God determines whether the person will be tall or short, rich or poor, etc. ; but not whether he will be God-fearing or not. That is left to his own choice.

That God should demand nothing else.

M. : Lo, R. Johanan has said.

This is explained to mean saying the Shema' verse by verse twice. Blau, Das altjudische Zauberwesen, p. 147, suggests that the original reason for the prohibition is to be sought in the practice of repeating a prayer for superstitious or magical purposes.

In this latter case he may be suspected of dualism.

And thus there is no ground of suspicion ; so why should he be silenced?

I.e. has anyone the right to address God thoughtlessly as one talks with a familiar friend?

That means, we forcibly impress upon him the necessity of Kawwanah.

The word "error" has been substituted for Minut through fear of the Censor. This whole sentence is wanting in the editions of the Mishnah and in J.T.

To act as Precentor.

The invitation to officiate; see the Gemara.

See Singer, p. 238a (10th ed.) and above, p. 104 n. 3.

Without making a mistake in the prayers.

As a sign of humility, that he is not fit for the sacred duty.

Singer, p. 46.

Ibid. p. 50, "Accept, O Lord our God."

Rashi explains: If he omitted one of the middle benedictions, he can insert it anywhere amongst them when he recalls his omission. Tosafot reject this interpretation and explain : If he omitted one of the middle benedictions and remembers the omission before commencing the concluding benedictions, he goes back to the one omitted and then continues from there, repeating those he had already said.

And should one err in any of them, he goes back to the beginning of

M. adds: in the name of Rab.

M.: Rab Huna.

In the Hebrew, the prayer consists of five monosyllables.

The first benediction of the Tefillah.

"We give thanks unto Thee," Singer, p. 51, and "Whose name is all-good," p. 53.

Later authorities forbade kneeling in prayer, because it was characteristic of Christian worship. Prostration has also fallen into disuse; but it was practised in the French Synagogues as late as the 13th cent. Abrahams, p. Ixxvii.

When prostrating, not spreading out the hands and legs.

Singer, p. 222 "O give thanks unto the Lord."

Ibid. p. 281 "For all this" etc.

The one asked to act as Precentor.

See p. 113 n. 5.

Of the benedictions of the Tefillah does the Mishnah refer when it declares that to err therein is a bad omen ?

This is probably R. Hiyya b. Rab Huna; cf. Hyman ii. p. 444a.

M. : R. Jannai.

The first benediction.

M. : R. Hiyya b. Abba, said in the name of R. Johanan.

Bore' besides meaning "createth" has also the meaning "is strong"; hence the interpretation here is "If the fruit of the lips [i.e. prayer] is vigorous, fluent, then I will heal him."

I.e. it has not been revealed to any prophet.

Sic. R.V. "Neither hath any eye seen a God beside Thee, which worketh for him that waiteth for Him."

Not even in the Messianic era.

Read probably R. Simeon b. Lakish ; cf. A.P.A. i. p. 416 n. 4.

Paradise.

The palace-slave keeps constantly entering the presence of the king, whereas the nobleman has to wait for a summons.

Repeated from fol. 31 a, p. 205.

Where people are constantly passing. One should pray in a secluded spot.

Openly, as though not ashamed of them.

Lit. covered, i.e. not exposed.

That a benediction is necessary.

The word is in the plural, and being unspecified is considered to mean two. There must accordingly be two praises (i.e. benedictions), one before and one after.

The fruit grown in the fourth year, of which Lev. xix. 24 speaks. That fruit is declared to be "holy" and may not be eaten, unless previously redeemed.

This will be explained as referring only to the fruit of the vineyard. Since these two teachings are drawn from the use of the plural hillullm, it cannot mean that a benediction is necessary before and after partaking of fruits.

Only when a drink-offering was brought did the choir of the Levites sing in the Temple ; and in this way the wine "cheered" God.

That hillulim refers to the benediction before and after fruits.

That Lev. xix. 24 refers to all fruit of the fourth year and not to the vine only; consequently the second deduction from hillulim need not be used to prove that only the vine requires redemption, but can be used to show that a benediction is required when partaking of fruits.

Since the second deduction from hillulim is required to prove that only the vine required redemption, how does he show that a benediction is required when partaking of fruits?

That the second hillul can also show that the benediction is required over fruits.

See p. 18 n. 5.

Cf. Deut. viii. 10.

And he is about to satisfy his hunger.

The reasoning in the preceding paragraph is based on the assumption that Lev. xix. 24 refers to a vineyard.

Cf. Lev. xix. 10. Since the gleanings have to be left behind, he must say a benediction over what he enjoys of the vineyard ; but the law of gleanings does not apply to other fruits, therefore the inference just drawn is not valid.

The law of gleanings does not apply to corn ; and yet a benediction is necessary over bread.

It is not, because Hallah does not apply to the vineyard, and yet the latter requires a benediction.

The objections having been disposed of.

Viz. gleanings and Hallah.

That they are both enjoyed.

In the drink-offering and meal-offering ; hence other fruits do not come in the same category for the purpose of the benediction.

Lit. "vineyard of olives." Since the olive is included because kerem is mentioned in connection therewith, the objection that the common factor is the altar lapses.

Cf. Deut. viii. 8.

From the common use of "land" in Deut. viii. 8 and ibid: xxvi. 2 it is deduced that the law of first-fruit applies only to the "seven species" (see Menahot 84 b). Therefore the necessity for a benediction with things outside this category has still to be proved.

This statement not only answers the question about things which are not planted, but also the question about the factor of "first-fruit" in connection with the seven species.

The word used here, ma'al, refers to the offence of utilising property belonging to the Temple by a non-priest. The Universe is regarded as the Divine Temple; but by virtue of the benediction, one becomes consecrated and permitted to partake of its produce.

By omitting to pay to God the benediction due to Him, he withholds the divine blessing from Israel and the fields will not be fruitful.

I.e. taken literally, and consequently no time be devoted to earning a livelihood.

And in addition find leisure for Torah.

Viz. they combined Torah with work. Cf. Abot ii. 2 ; Singer, p. 187.

The first and seventh months of the year, corresponding with March — April and September — October, the time of the ripening of corn and the pressing of grapes. By devoting these two months to work, the remainder of the year could safely be given to Torah. Raba accordingly agreed with R. Ishmael.

M. omits: in the name of, etc.

See Krauss, p. 271, on the word. The meaning is : They bring it straight into the house.

There is no special name in Hebrew for the olive-tree as there is for the vine.

This point remaining unanswered, the Gemara proceeds to discover other reasons why wine should have a special benediction.

Viz. wheat, barley, rye, oats and spelt. Rab and Samuel would restrict the term "food," without further qualification, only to these and not, e.g., to oil.

The word "food" in the quoted Mishnah is not used in the technical sense Rab and Samuel would give it, but means anything that nourishes. Since water and salt are alone excluded from this category, oil must be included.

After wine as after bread, i.e. the full Grace after meals; see fol. 37a, p. 250.

Therefore, it cannot be regarded as food, and only one benediction is necessary.

M. omits: b. Isaac.

Would three benedictions be necessary?

Who will solve all problems left in doubt.

Viz. to fix a meal on account of wine.

I.e. how is it necessary to have a benediction for oil?

In which case no benediction is required.

See Lev. xxii. 14 according to which the man pays the additional fifth "if he eat of the holy thing," i.e. is nourished thereby. But oil has no beneficial effect on the body, therefore he pays only the value.

Enigaron, a corruption of Ἐλαιὁγαρον, a sauce of oil and garum. See Krauss, p. 72.

M. : Rab Judah said in the name of Samuel. The words in round brackets are a gloss to explain the Greek terms.

When it is said oil requires a benediction.

And uses oil as a remedy.

That one may swallow oil added to an elaiogaron on the Sabbath ; so why is it mentioned ?