Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

The Biblical text reads : "Out of all that is given you" not "all your tithes."

In drawing a distinction between the ears and the corn-heap.

According to Deut. xviii. 4 "the first-fruits of the corn" were the portion of the priest ; therefore the Terumah would be due from the corn-heap, but not from the ears which are no longer called "corn."

Since the Temple-property had been redeemed, why should he not be included?

See Lev. v. 16.

Since he has eaten sufficient to necessitate Grace.

With the other diners, since he is continually going backward and forward and should not be included with them.

I.e. his every-day sustenance.

The Samaritans were the people of mixed origin with whom the Assyrians had repopulated North Palestine after driving the Israelite inhabitants into exile. In course of time they came to look upon themselves as a part of the Jewish people and claimed the right to share in the rebuilding of the Temple. When this right was contested, they broke away and formed a separate Community, taking with them the Pentateuch.

M. adds : And a Mezuzah on his door.

Some edd. read : Jonathan. M. has Nathan.

And thus derived the teachings from their lips.

Halakic commentaries on Leviticus, and Numbers and Deuteronomy respectively.

And in the view of Rammi b. Hamma, Rab Menashya came within this class.

According to Demai v. 10, that which grows in a perforated pot, placed in the ground, is legally like that which grows in the ground. But if something grows in an unperforated pot, is that to be considered as growing in the soil and subject to the tithe ? The Rabbis say it is, and one who eats of this untithed should not be included for Zimmun.

See fol. 47a, bot., and top of fol. 47 b, p. 303.

That the tithe should be exempt from the great Terumah and permissible to be eaten, and therefore such an one should be included for Zimmun.

That it is subject to the great Terumah, and one is forbidden to eat of the tithe unless this Terumah is separated ; and hence, he who eats thereof should not be included.

The word for "Thou shalt bind" (וצרת) is here connected with צורה "stamp, image."

This is the reading of the Biblical text, which the Talmud does not quote verbally, but as follows: "And he shall give the money, and it shall be assured to him."

Because anybody who eats less than the size of an olive is exempt from saying the Grace.

See p. 291 n. 5.

M.: For R. Hiyya b. Abba said.

M.: Ashe; and Rashi's reading is: Assi.

See p. 294 n. 3.

To hold a Congregational service for which a minimum of ten males over the age of 13 is required.

And that is forbidden.

And not the individual. Since the freeing of the slave enables nine men to have a Congregational service, it is permitted.

I.e. the chest in the Synagogue where the Scrolls of the Law are deposited. See Oesterley and Box, p. 338. According to Azulay (quoted by Goldschmidt, p. 171)וארון "and the Ark" is really the initial letters of four words: ואחד רואה ואינו נראה "And One Who sees but is invisible," referring to the Divine Presence in the Synagogue. There may be here a reference to the custom of giving a minor a Scroll of the Law to hold, and thereby including him in the quorum ; cf. Low, Lebensalter, p. 208 and p. 409 n. 46.

Ie. when the nine are seated close together, without actually counting them, it is not possible to notice that there is one short. Therefore, including the presence of the Ark, the Congregational service may be held. The alternative version supposes that it is easier to detect the absence of one when the nine are seated close together.

Pineles (quoted by Goldschmidt, loc. cit.) thinks that שבת is the initial letters of שונים בדברי תורה "[Two] who study words of Torah [together]."

M.: Rab Hisda said in the name of R. Johanan.

Lit. who produced two hairs.

Although he has reached the age of puberty, i.e. 13 years.

He may be included whether he shows signs of puberty or not.

M.: Rab b. R. Hanan. D.S. thinks the correct reading is Raba b. R. Hanan which is accepted by Hyman, iii. p. 1041 a, and Bacher, A. B. A. (2nd ed.) add. p. 12.

They were boys, and Rabbah wished to apply the test mentioned in the preceding paragraph.

I.e. one can usually detect in the young what they will be like later. From their answers Rabbah foresaw that they would become learned men.

To say the formula for ten ; see p. 318.

M.: Huna.

Who ate corn-food and two or three who ate vegetables.

Edd. insert the word "certainly" which the commentators find difficulty in explaining. M. omits it.

That it is allowed with seven and three.

Which is apparent with seven and three but not with six and four.

Viz. the Pharisees of whom Alexander Jannaeus was a bitter opponent.

Who was a leader of the Pharisaic party and had been in hiding.

In J.T. : For it is written iu the Book of Ben Sira, "Exalt her and she will raise thee and make thee to sit among great men." No such verse occurs in Ecclesiasticus. The first clause is from Prov. iv. 8 and the second is a reminiscence of Ecclus. xi. 1. The earlier part of the incident between Simeon b. Shetah and Jannaeus, especially the cause of the former's flight, is differently told in J. T.

The Pharisees.

Since Simeon b. Shetah denied that the king had the power to honour him, Jannaeus took this as evidence that the Pharisees were disloyal to the throne. Some edd. read : The king said to her, " Thou seest he [i.e. Simeon] does not accept lordship." He meant to point out to the Queen that her attempt to bring about a rapprochement between him and the Pharisees was futile.

Since he had eaten nothing.

Some edd. add "in the name of R. Johanan " incorrectly.

Viz. said Grace after only having had a cup of wine and no solid food.

None of the Rabbis agree with him.

By saying Grace on their behalf.

Of bread into the dish.

M.: Huna.

The first benediction of the Grace ; Singer, p. 280.

The second benediction ; ibid. pp. 280 f.

This is the reading of M.: edd. omit "until."

The third benediction ; ibid. pp. 281 f.

When he built the Temple.

The fourth benediction ; ibid. pp. 283 f.

See p. 111 n. 1.

The town of Bethar, near Sepphoris, was the scene of the last stand of the Jews against the Romans in 135 C.E. The name is probably derived from the Latin Vetera (sc. castra); cf. Krauss, p. 153,

During the long period in which the Jews could not bury their dead.

The benediction of consolation is the third, beginning "Have mercy" ; see Singer, p. 281 for the Sabbath formula.

Why is their opinion separately stated if it agrees with that of the first Tanna?

See p. 96 n. 2. In the view of the Babbis, if the man included the reference to the Sabbath in a benediction other than the "Consolation," he must restart at the commencement. The first Tanna, on the other hand, only requires it in the "Consolation" ab initio, but if he included it in another benediction, post factum it is to be allowed.

See fol. 35 a, p. 234.

Some edd. incorrectly insert here : "It [i.e. the a fortiori argument] is unnecessary."

See fol. 45 a, p. 291.

I.e. even before enjoying His gift, before partaking thereof, offer Him a benediction.

Over which the benediction has to be said.

Hence Grace before meals is required by the Torah.

M. adds : b. Assi. D. S. thinks the correct reading is R. Nathan b. R. Joseph.

From this passage it is clear that Grace before meals is necessary.

Why did the women of whom Saul inquired the way to Samuel's house give him such a long and involved reply ?

M. inserts: Rab said: Hence it is derived that women, etc.

I.e. the Amora of that name.

As soon as Saul would meet Samuel, the latter's rule of the people would come to an end ; and as the predestined hour had not arrived yet, the women detained Saul until the ordained time.

Dependent upon food.

Dependent upon the knowledge and practice of Torah. M. reads: for eternal life.

M.: Abba.

From the common use of the verb "to give," a Gezerah Shawah (see p. 18 n. 5) is drawn — if a benediction is required for the land (cf. the second paragraph of the Grace) given by God, likewise is a benediction required for the Torah given by Him.

Cf . fol. 54 a, p. 348.

R. Meir's explanation is based upon the teaching of the Rabbis that JHWH "the Lord" is the Deity in His attribute of mercy, and Elohim "God" represents Him as Judge. In Deut. xxvi. 11 both names occur.

In the first passage the definite article is wanting.

Lit.: the good.

As a benediction is required for the latter, so also for the former.

M. omits "Eliezer" and hence intends R. Judah the Prince as the author.

Sc. of circumcision ; see Singer, p. 280, "As well as for Thy covenant which Thou hast sealed in our flesh."

Ibid. "Thy Law which Thou hast taught us."

Torah was given to Israel in three places — Sinai, Mt Gerizim and the plains of Moab, in each of which localities a covenant was entered into ; cf. Dent, xxvii. 11 ff., xxviii. 69. In the passage dealing with the law of circumcision. Gen. xvii, the word for "covenant" occurs 13 times.

Rab is here intended.

It opens with "We thank Thee," etc., Singer, p. 280 and concludes "For all this... we thank and bless Thee," ibid. p. 281.

So J. T. probably correctly (see Hyman, I. p. 15 a). Edd.: Jacob b. Aha. M.: that R. Aha said in the name of the Rabbis. "Our master" here means Rab.

M.: R. Dosa.

In the opening sentence, viz. "King of the Universe" ; cf. Singer, p. 283 top.

See the discussion on fol. 46 a, pp. 297 f. If it is held that this benediction is Rabbinic, then it is distinct from what precedes (which is from the Torah), and being a separate benediction requires the reference to the Kingship, because without it a benediction is not complete. Cf. above, fol. 40 b, p. 267.

And not being a separate benediction, it does not require a reference to the Kingship.