Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

She allowed the flavour of the cumin to penetrate into the bread, but would not permit it to remain because the smell was injurious.

M. omits this sentence.

That he requires a special benediction for vegetables and not merely "...Who createst the fruit of the ground."

I.e. a special form of praise for the Sabbath, Passover, etc.

The ignorant.

See Bacher, A. P. A. ii. p. 518 n. 3 who compares Matt xiii. 12 "For whosoever hath, to him shall be given."

Referring to Torah.

Add to thy knowledge.

Because according to the Mishnah, the benediction "...Who createst the fruit of the ground" is allowed over fruits of the tree.

So that the field lost its fertility.

See Deut. xxvi. 5-10. The declaration concludes with "And now, behold, I have brought the first of the fruit of the land which Thou, O Lord, hast given me." But since the water-supply has ceased or the tree which grew the fruit been cut down, the land will no longer yield him fruits and therefore the declaration ought not to be made.

Since the land remains, he requires the declaration to be made ; accordingly he holds that the ground is the main feature of the tree.

A child reaches the age when it eats bread before it can speak. This is intended to explain the name "tree of knowledge" (Gen. ii. 17).

E.g. wheat.

These have special benedictions; see p. 233.

This is valid as a benediction and he may proceed to eat.

Since they both demand the precise benediction.

Who are content so long as praise is offered to God.

If the man had merely said, "Blessed be the All-present Who has created this" and not "this bread," it would not have sufficed for R. Meir. Hence he agrees with Rab Huna who is not satisfied with "...By Whose word," etc. because it makes no mention of the bread.

I.e. break a piece and place salt or relish in between; cf. Lane, p. 148. On the various explanations of the phrase, which is literally "to wrap the bread," see T.A. iii. p. 51.

These words are Aramaic, not Hebrew.

And there is no mention of it in Benjamin's benediction of which Rab approved.

Benjamin's formula is acceptable as a substitute for the first of the three benedictions.

The language having been Aramaic.

The priest's address to the woman suspected of adultery ; see Num. v. 21 f.

Cf. Deut. xxvi. 13-15.

Since we have this teaching concerning the Grace after meals, permitting it to be said in any language, what was the purpose of Rab's remark?

That the benediction not in Hebrew is valid.

Viz. "King of the Universe." Derenbourg, R. E. J. xiv p.- 27, suggests that stress was laid upon the Divine Kingship in every benediction as a sort of protest against the rule of the Roman tyrants.

M.: a Mishnaic teaching.

This sentence is omitted in M. and some edd.

All the things so far mentioned come within this category.

See next folio, p. 271.

Lit. whose form has passed.

Of the things enumerated in the Mishnah, viz. vinegar and locusts.

Because they need not necessarily be spoilt as the scorched fruits are.

I.e. if he purchased these fruits from a person of whom he is not certain that he gave the tithe, it is unnecessary for the buyer to give a tithe.

According to Low, Aramaische Pflanzennamen, pp. 287 f. the correct reading is 'Uzrarin.

For כנרי read כינרי with the 'Aruk, i.e. ϰόνναροϛ.

That no tithe had been taken.

Fruit fallen from the tree can be claimed by the poor and is not subject to the tithe.

M : R. Isaac b. Eleazar said in the name of R. Eliezer b. Jacob.

Cf. Lev. xix. 9f., xxiii. 22, Deut. xxiv. 19.

The poor who collected the fruits.

The term Nobelot Temarah in the Mishnaic quotation.

In the sense "Fruit scorched by the sun."

In our Mishnah and in the Mishnaic quotation.

But it has just been mentioned he says the benediction first "over that which he likes best and then...over the other."

And he only eats the olives to remove the sharp taste of the radishes; in that case, the second benediction is unnecessary.

Cf . fol. 44 a, p. 284. If R. Judah accepts this teaching, how can be demand a benediction for the olive which is only accessory to the radish?

I.e. the smith.

Viz. the dispute between R. Judah and the Rabbis.

The seven species are enumerated in this verse.

Some edd. read : Hanin.

And therefore the order in which they are mentioned does not matter. The Talmud goes on to explain what is meant by "standards."

Cf. Lev. xiv. 46. Since he is not wearing the things, they become defiled at once. As for his actual garments, they do not become defiled (requiring washing) unless he "lieth or eateth" there; cf. v. 47.

A loaf equal in size to four eggs.

Barley-bread, being coarser, would take longer to eat. Hence "wheat" sets a standard of time in connection with the contracting of defilement.

By its presence alone, without actual contact.

To constitute a breach of his vow. Cf. Num. vi. 3.

As contrasted with those of an artisan, which are exposed for sale.

I.e. a piece that size, if broken off, renders the vessel immune against defilement; and when actually defiled, a breakage of that extent makes the vessel immediately clean.

Wheat, barley, etc.

I.e. Rab Joseph who explains Deut. viii. 8 differently; what does he make of this explanation of R. Hanan?

Represented in the text by "honey."

The word "land" occurs twice in the verse, and "honey" stands nearer to the second word "land" than "pomegranate" does to the first. For that reason it may be given precedence.

Served with spices, nuts, honey, etc.

According to Rashi, that means the relish eaten with the bread; but Tosafot explain it to refer to foods like meat, fish, which ordinarily figure in the meal.

I.e. do not ordinarily form part of the meal, e.g. nuts, fruit.

As, e.g., when used for ritual purposes, even though he does not then regard it as a beverage.

Of dessert-bread; see above.

M. : the house of Rab Habiba.

The sibilant syllables of hammosi'...ha'ares.

Until he has said Grace after meals and then pronounce a fresh benediction.

M.: Rabbah.

On this gift, see T. A. III. p. 21.

And so long as he keeps sending food, the meal is not at an end.

The anointing of the hands, not the clearing of the table, is the signal that the meal is finished.

Cf. Lev. i. 4.

See pp. 55 f.

It refers to the "latter waters" — the washing at the end of the meal ; and this is the right signal that the meal is finished.

M.: Rab Ashe.

As another instance of something immediately following on something else.

See fol. 63 b.

Hors d'oeuvre; see T. A. i. p. 472 n. 428. Rashi mentions that it often took the form of poultry or fish; it would then correspond to the gustatio of the Romans; of. T. A. iii. p. 259 n. 284 ; D. C. A. p. 385.

See p. 278.

In the first sentence of the Mishnah, about the benediction over wine.

I.e. he knows beforehand he will linger at the table and drink several cups.

M.: Rab Mari.

To drink an additional cup of wine, it not being his usual practice. For that reason he repeated the benediction.

And not before the meal, as stated in the Mishnah.

The wine during the meal is chiefly used for dipping into it.

M. omits "not."

Hence it seems to follow that although a benediction is said over wine brought during the meal, a further benediction is required for the wine brought after the meal. This contradicts Rab Nahman and the others who say "he is exempt. "

In the last clause of the quoted Mishnah.

Some edd. omit these words.

One can say Grace for all ; to recline makes the meal more formal and unites the diners into one party.

If such words were spoken, then whether they sit or recline, they form a party and one can say Grace for all.

According to Neubauer, p. 341 n., Danak is a contraction of deAnak "the river of Anak" near Sura. This is supported by the reading of M.: בנהר אנק.

A sign of mourning is to rend the garments ; see Oesterley and Box, p. 332.