Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

By eating them on Passover.

When it is his duty to eat unleaven. Consequently these crumbs are together considered to be equivalent to a piece of the size of an olive, otherwise he would not be violating the Passover if they were leaven, or fulfil the law of the Passover if unleaven.

Therefore we cannot argue from this Baraita to the case under consideration.

I.e. a piece of bread the size of four eggs. The meaning is, he must not spread the eating of the crumbs over a long space of time ; the maximum being the time required to eat half a roll.

Lit. large; i.e. a loaf which has not been entirely reduced to crumbs, but only a part of it. If, then, he eats of these crumbs and they are not the size of an olive, he is not required to say the benediction "...Who bringest forth bread from the earth."

טרוקנין which Jastrow considers a corruption of טרקטה, the Latin tracta, "a long piece of dough pulled out in making pastry." So Krauss, p. 274.

M. : Rab Joseph.

M.: is subject to.

Rashi explains: Dough roasted on the spit and covered with oil or eggs and oil. But see T. A. i. p. 107.

According to Rashi: Bread baked in the Sun, not an oven. Jastrow explains : A preserve consisting of sour milk, bread-crusts and salt. See also T. A. I. p. 472 n, 430.

Whether Hallah is necessary.

So that there is the semblance of bread.

I.e. flat boards of dough.

He treated it as though it were bread.

Not "...Who createst the fruit of the tree."

Read with M. : סתוניות for ספוניות, the grapes which are left unripened in the winter, from which vinegar is made.

Cf. Lev. 5:15 f.

From the payment of the additional fifth, because he does not regard them as fruit. Mar is therefore in agreement with him.

τρῖμμα, a brew of pounded groats and spices. What benediction does it need?

Rabina's question caused Raba to understand what had been asked of him.

Flour of unripe barley mixed with honey.

M. : Raba.

A brew made from roasted wheat ; cf. Pesahim 42 b.

What becomes of the objection that the Shattit cannot be a remedy since it is not permitted to prepare a remedy on the Sabbath, whereas this may be prepared?

There was nothing more to be done to it to constitute it a remedy ; therefore it may be prepared on the Sabbath, although used as a remedy.

Respecting the correct benediction for the Shattit.

Even if eaten as food.

I.e. with the definite article omitted. It is noteworthy that in the other benedictions there is no article. A difference in tense-meaning is here associated with its inclusion or omission.

Not hammosi' otam. The words were spoken by Balaam and refer to a past event.

Accordingly even in Exod. vi. 7 upon which R. Nehemiah relied, hammosi' has the meaning "Who brought forth."

The text is corrupt, and the translation given seems to follow the correct reading; cf. D. S. ad loc. Goldschmidt reads: The Rabbis praised the father of R. Simeon b. Rab Zebid to R. Zera b. Rab.

Of Exod. vi. 7 discussed above.

They give it the sense of the past, because the bread being before the person, it had already been brought forth. I have nevertheless retained the usual rendering "Who bringest forth."

Read: Raba (Hyman iii. p. 1095a).

Some authorities omit these words.

I.e. Rab Hisda in order to harmonise these divergent opinions.

Referring to something that is usually eaten raw.

Referring to something that is usually cooked, but is eaten raw.

To eat unleavened bread on Passover.

Accordingly R. Mei'r and Samuel agree that cooking does not alter the original natare of the article.

R. Jose and R. Johanan agree that cooking changes the nature of the article.

And cooking makes no difference to the benediction.

The unleavened wafer is exceptional and no general rule can be argued from it.

That vegetables are to be considered as unaffected by cooking for the purpose of the benediction.

Ascribing to R. Johanan the statement that the benediction is "...By Whose word," etc.

I.e. Why mention it at all in view of the contradictory report of a more eminent authority?

Which show that R. Hiyya's version is more trustworthy.

About the benediction.

Proving that, in his opinion, the cooking made no difference to the benediction.

From the standpoint of the benediction, salting is the same as cooking.

Singer, p. 290.

M.: Samuel b. Isaac,

Cf. Exod. xii. 8.

No benediction is required unless the amount of food eaten is the size of an olive. If, therefore, one eats only an olive, he has not partaken of the minimum, since the stone has to be removed.

Jastrow adopts the Talmudic derivation which makes this a Hebrew word from the root agr "to store," hence "fit for storage, of good quality." It might, however, be the name of a place; see Neubauer, p. 387, who identifies it with Egra in the interior of Babylon. J. Perles, Zur rabbinischen Sprachund Sagenkunde, p. 34, suggests ἄγονροϛ.

M. : Ibrosi which Jastrow thinks is a geographical name. Krauss, p. 7, refers to ώραῖοϛ "fresh"; but see Low's criticism ad loc. Perles, op. cit. p. 35, suggests ἀβρτόνινον ἒλαιον.

M.: Sibrosi which, according to Jastrow, is a geographical name. Wiesner explains it by the Latin semirudis "half-ripe" [?]. Krauss, p. 399, regards it as another variant of ώραῖοϛ. Perles, loc. cit. , reads Imrosi which he identifies with ambrosia.

He should first have said the benediction over the fruit as being in its natural state. He gave the poultry the preference, as though it were a new luxury for him.

A sarcastic rebuke. If they did not admit their master's superior knowledge, let them at least defer to his riper experience.

They were punished for disrespect towards their teacher.

After the benediction, he partook of the poultry not the vegetables, although the benediction was the same for both.

I.e. more so than the poultry.

Because the semblance of fruit has gone.

An onomatopoeic expression, representing the sound made when the broth is boiling.

For the purpose of the benediction.

Then the benediction would be "...Who createst the fruit of the earth"; if the latter alternative, no benediction would be required.

It is then regarded as merely wood and not as a herb; hence its only use is to impart a flavour to a dish.

M. adds: b. Abba in the name of R. Johanan.

When the bread is soaked, this is impossible.

See p. 74 n. 2.

I.e. when the pieces are larger than the whole loaves.

Irrespective of its size as compared with the loaf, because its quality is superior.

R. Judah.

To receive the Terumah.

In that case, the Terumah would have to be stored until it could be handed to a priest, and the half-onion would decay more quickly than a whole one.

Viz. Rab Huna and R. Johanan.

M.: R. Johanan.

Lit. peaceful.

The poor man usually has to say his benediction over a piece rather than over a whole loaf ; therefore over the unleavened bread, we should use a piece for the benediction.

M.: Raba.

Referring to the double portion of manna provided on the Friday for the Sabbath.

Because it is stated "they gathered twice as mach bread," not that they used it all. Hence to hold the two loaves was sufficient.

That of the 'Erub (see Glossary, s.v.).

Saying a benediction.

M.: Rabina.

It is forbidden to speak between the benediction and the performance of the act for which it had been said. But in this case, the words are not considered an interruption to render the benediction invalid.

Because the spoken words were connected with the breaking of the bread, salt being used with the bread over which the benediction is said as salt was required with the meal-offering. Cf. Lev. ii. 13.

The correct reading is probably Rabbah b. Samuel... Hiyya b. Abba; cf, Hyman, ii. p. 438 b.

The lay head of the Jewish Community in Babylon.

Not waiting for salt.

Being fresh and tasty.

This last word is rendered by Rashi and others "delay" (sc. for salt). But Jastrow establishes the meaning "condiment."

Rashi explains : When standing, he fears his clothes will be splashed and consequently he restrains himself.

M. omits these words here and inserts them after "even when standing."

There is then no cause for this fear, the loose earth absorbing the urine.

Through illness.

I.e. he drinks a large quantity of water at his meal.

That he should not eat lentils every day.

Lit. cause it to be fruitful and multiply, i.e. stimulate sexual vigour.

The west wind will carry the odour to him with fatal results.