Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

See the preceding paragraph.

Buchler, Der galilaische 'Am ha'ares, pp. 134 ff., explains that it is not an ordinary meal that is here referred to, but that of a company of Haberim (see Glossary, s.v.).

Which will hold the preliminary cup of wine.

Because he will touch food with both hands.

This is the wine before the meal, the other was only introductory.

Because it states "Wine is set for them and each says the benediction for himself." But if reclining is not necessary for wine, let one say it for all!

They have not yet formed themselves into one party.

Because it states "Wine is brought to them and...one may say it for all." But if reclining is not beneficial with wine, let each say it for himself !

If one said the benediction for all during the meal, some of the diners may not be able to respond "Amen," since there is food in their month; cf. fol. 51 a, p. 325.

Rab was afraid that he was told to wash because his hands were dirty. He must have been quite a youth when this happened ; hence his nervousness.

See p. 86 n. 8.

M.: Another version: Rabbah b. Jeremiah.

"The Egyptians take great delight in perfumes; and often fumigate their apartments"; Lane, p. 142. But perfumes do not seem to have been used after a meal, although the guest before departing was perfumed; ibid. p. 208. Cf. T. A. I. p. 690 n. 281, III. p. 63.

M.: Rabbah.

Who lived in princely style.

M.: Joseph.

See p. 74 n 2.

For סמלק "jasmine," Krauss, p. 385, reads סמבק sambucus "the elder-tree."

For regarding these as "wood."

Lit. flax of wood.

M.: Raba.

So the Hebrew literally.

Cf. the proverb "The sow loves bran better than roses." On the palm-heart, see p. 242 n. 1.

Walking together, as protection against the evil spirits of the night.

By putting him to shame. To cause the blood to rush from the face is deemed equal to shedding blood.

She did not mention Judah's name.

At the end of the meal, the oil to anoint his hands stained by food, and the myrtle as perfume.

M. adds : Simeon b.

Hence precedence should be given to oil.

M.: Hannah b. Rab.

Being a disciple of the wise himself, he may not go out perfumed.

M.: eight.

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

And is permissible.

And there will be no suspicion.

This sentence is omitted in some edd.

M. omits: Mar Zotra b.

The mud will not make the patch so noticeable.

Cf. Abot i. 5, Singer, p. 185.

The reading is doubtful; several commentators have "idle."

I.e. acted in a haughty manner towards God.

M.: 'Ulla in the name of R. Assi. The correct reading is probably Aha b. Iwya in the name of Rab Assi. Cf. D. S. ad loc.

Famed for its fertility ; Josephus, Wars, iii. x. 8. According to Tosafot, these fruits were excessively sweet, so that after eating them, one required something salted to restore the appetite.

It made the flesh so smooth and sleek.

See p. 190 n. 9.

According to Wiesner, p. 100, it is Mt Ephraim ; but this is very unlikely. See the long discussion by Buchler in J. Q. R. xvi. pp. 180-192, from which it appears that no one locality is intended but a whole district in Judea.

Buchler, ibid. p. 188 n. 2, understands the word to mean "confectionery"; but this is disputed by Krauss, Antoninus und Rabbi, p. 25 n. 1.

The workers were so numerous that so huge a quantity of food was required for them.

To be used as offerings in the Temple. Cf. Buchler, Priester und Cultus, pp. 188f, and J. Q. R. xvi. pp. 189 f.

Or Gofnin. Identified with the Biblical Ophni (Josh, xviii. 24) and the modern Jifna, about five hours' journey from Jerusalem ; Neubaner, p. 157. This, however, is questioned; see Encyc. Biblica, col. 3515.

I.e. the entire family consisted in each case of two brothers and two sisters who intermarried.

See p. 74 notes 1 and 2.

Cf. " The world could not endure without salt, pepper and spice," Soferim 15:8. The Greeks and Romans also used much salt at their meals; Wiesner, p. 101 and T. A. i. p. 499 n. 657.

E.g. bitter herbs.

That he requires three benedictions.

Each of these three verses offers the basis of a benediction.

What answer do they make to Rabban Gamaliel's reason ?

In 5:9.

I.e. 5:10 has no connection with v. 8; therefore one benediction is sufficient.

Why does he not draw the same inference as the Sages?

The reference in v. 9 is to "bread," and according to Rabban Gamaliel, it is inserted lest without it, connecting v. 10 with v. 8, it be thought that even if one chewed wheat in its raw state, he must say the three benedictions. Hence v. 9 is inserted to show that the wheat must be made into "bread" before the benedictions are necessary.

Wheat, barley, rye, oats and spelt.

See p. 271.

Cf. Singer, pp. 287 f.

M. adds (similarly Singer, p. 288) : May we eat of the fruits of the land, and be satisfied with its goodness, and bless Thee for it in holiness and purity.

Cf. ibid. p. 287.

Ibid. p. 289.

These words are omitted in some edd. and in M.

An indication that each detail should be specified. According to Pinner (in his edition of this Tractate), this statement about Rab Dimai is misplaced and should be inserted in fol. 49 a, bot. See p. 316.

So Singer, p. 289 top.

M.: Nahtnan.

If the Babylonians used the formula "For the land and its [i.e. Palestine] fruits," they utter a benediction over something they have not enjoyed. Therefore they say "and for the fruits," wherever grown.

The reference is to Rabbi not Rab ; cf. on fol. 30 b, p. 200 n. 5.

I.e. after vegetables "...Who createst many living beings" is unnecessary.

M.: Hiyya.

I.e. the Rabbi with one part to his name (Zotra) acted in accord with the Rabbi who had two parts to his name (Isaac b. Abdemi).

By saying a benediction after everything, even water.

Before the performance of which, but not afterwards, a benediction is required ; e.g. the laying of Tefillin.

Palestine.

M.: Rab Zera.

Lit. rolled ; i.e. on hot coals.

M. reads: Better is a light-roasted egg than six hard-baked, and one hardbaked than four boiled. Any food, etc.

Lit. soul; i.e. something that has been alive and is eaten whole; e.g. small fish.

I.e. the part of the animal near the vital organs.

Lit. house.

When vegetables are a frequent and principal article of diet.

See p. 6 n. 5.

M.: Rab.

When the animal is slaughtered ; the reference being to the neck which is cut across.

We must read יבשין "dry" for דבש "honey," as in the parallel passage, fol. 67 h, p. 378.

Besides as a remedy.

M. : Rab.

Only then are they injurious.

I.e. well-cooked over a fire of wood.

M.: Joseph's.

M.: 28th, i.e. day of salting, if eaten then.

Since the Mishnah adds the words "to slake his thirst."

And he drinks water to relieve himself ; then no benediction is required.

M.: Rabbah b. Rab Hanin.

The general practice is to say "...By Whose word" and then "...Who createst many living beings."