Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

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108.12
For if it had fallen on its side, the obstacle would have remained the same. But the Bible states "the people went up into the city, every man straight before him," i.e. with nothing in the way. Consequently the wall must have sunk into the ground.
108.13
M. and some edd. omit "in the name of Rab."
108.14
And return in safety.
108.15
For the modern form, see Singer, p. 148.
108.16
M.: Raba.
108.17
M. assigns this remark to Rabina.
108.18
M.: Huna.
108.19
Perhaps the modern Eski Bagdad in Babylon; Neubauer, p. 360.
108.20
Against evil spirits.
108.21
M. omits.
108.22
On the belief that women in childbirth are liable to attack by evil spirits, of. Frazer, Folklore of the Old Testament, iii. pp. 472 ff.; for bridegroom and bride, i. pp. 520 ff.; and for mourners, iii. pp. 236, 298 ff.
108.23
Whom the evil spirits tempt to lapses from morality.
109.1
See fol. 32 b, p. 215.
109.2
Because it is tempting Providence.
109.3
Thereby sbowing over-confidence in his innocence.
109.4
When he has the poor as his guests. Cf. "Let the poor be the members of thy household"; Abot i. 5, Singer, p. 185. Although this is the interpretation required by the context, Bacher (following Epstein) thinks that the dictum originally referred to the ritualistic purity of the daily meals; cf. A. P. A. I. p. 225 n. 2.
109.5
Wunsche renders: Zehn Dinge bringen den Menschen zu den Unteren (d.i. unter die Erde); but this is improbable.
109.6
Lit. threshing sledge. According to Rashi : all parts of the animal which are rough and indented.
109.7
M. adds: without salt.
109.8
In the parallel passage (Nedarim 49 b) it is not a matron but a Min. To refer to indelicate matters like this in conversation between the sexes is common in the East. Cf. Lane, p. 473.
109.9
I.e. fresh and healthy-looking.
109.10
M. adds : in the name of Rab.
109.11
The last phrase might also mean, to occupy a position of authority.
109.12
And the one who says Grace blesses his host.
109.13
M.: R. Hiyya said.
109.14
This is deduced from Exod. i. 6, "And Joseph died and (sc. then) all his brethren."
109.15
Sic. R.V. "Recover Thou me." The root of the word is identical with the letters in the word for "dream."
109.16
That is the order in Exod. xxxi. 7 f.
109.17
Thus in Exod. xxv. 10 the Ark is mentioned; ibid. vv. 23 and 31 we have the table and candlestick, i.e. "the vessels"; and in xxvi. 1 the tabernacle.
109.18
Besel el, hence Besalel.
109.19
Knowledge derived from the mystic art. See Abelson, Jewish Mysticism, pp. 100 f. and Ginsburg, The Kabbalah, pp. 153 ff.
109.20
Lit. son of the West.
109.21
It was always considered preferable to find authority for an opinion in the Pentateuch than in other parts of the Bible.
109.22
The original is obscure, and the reading of M. בלא should be adopted instead of ולא. The 'Aruk gives it a reverse meaning : Every dream has some reality, except that which one dreams while fasting. Against this interpretation is the commonly held idea that a full stomach prevents dreams (cf. p. 90 n. 8), and that a morning-dream (when the stomach is empty) has great significance. See next folio, p. 363.
109.23
Has no effect for good or evil, because it depends upon the interpretation, as will be explained later.
109.24
Because it leads to searching of heart and contrition.
109.25
He was blind, and consequently his joy would be less than that of one possessed of sight.
109.26
Most of the statements in this paragraph seem to have the purpose of belittling the importance of dreams.
110.1
Represented in the dream by "the moon."
110.2
At that age he had the dream.
110.3
When his brothers bowed before him ; cf. Gen. xlv. 6.
110.4
If he dreams at all, it is a bad dream. For the reason see p. 358 n. 5.
110.5
His dreams are good, so that he may enjoy this world, since he will be debarred from the joys of the next world.
110.6
M. and some edd. insert here : "Neither shall any plagae come nigh thy tent" (ibid.)— i.e. thou shalt not find thy wife in doubt whether she be menstrual when thou returnest from a journey. The words disturb the connection.
110.7
The parallel passage (fol. 14a, p. 90) reads: R. Jonah in the name of R. Zera. M.: R. Zera in the name of R. Jannai. The correct reading is probably R. Jannai [II] said in the name of R. Zera. Cf. D. S. ad loc. and Hyman, II. p. 765 a.
110.8
See p. 90 n. 9.
110.9
And without interpretation it can have no effect.
110.10
M. omits: b. Ammi. According to Hyman, III. p. 1009 a, the correct reading is Hanan b. Ammi.
110.11
Because it was a bad dream.
110.12
See p. 358.
110.13
The prayer which follows was included in the Prayer Book to be recited by the entire Congregation, whether they had dreamed or not, during the Priestly Benediction by the Kohanim in the Synagogue; but the modern editions omit it and it is falling into disuse.
110.14
M. adds the words in brackets.
110.15
Some authorities and the Prayer Book insert here : as Naaman from his leprosy.
110.16
I.e. if he cannot finish together with them. But instead of these words, some authorities read: "When [at the conclusion of the beuediction] the Kohanim turn their faces [from the people to the Ark]." On this ceremony, see J. E. III. pp. 244 ff.
110.17
M.: a house.
110.18
See p. 131 n. 4. Here it seems to mean the sensual passion. On this method of charming away the Evil Eye, see Feldman, The Jewish Child, p. 193.
110.19
In the parallel passage (fol. 20a, p. 131) it is: R. Abbahu said: Read not.
110.20
The sons of Joseph.
110.21
M.: R. Bizta stated that R. Zera said in the name of R. 'Ukba...R. Pabna...R. Tanhum...R. Parna...who is he? R. Nehorai.
110.22
Bacher considers הפה "the mouth" to have been originally 'הפ, abbreviation for הפתרונות "the interpretations." See R. E. J. xxvii. pp. 141 ff.
110.23
This question is asked because "That which was said" is a formula to introduce a Biblical quotation.
110.24
I.e. how did the baker know about the butler's dream and its interpretation? The Bible does not mention that he had been told but that he saw.
110.25
Spontaneously. Or it may refer to hearing a chance verse quoted, e.g. by school-children, this being regarded as a kind of oracle; cf. T. A. III. p. 228, and for some examples from Rabbinic literature, ibid. p. 353 n. 229. It may be compared with the practice of opening the Bible in haphazard manner to find in the page a helpful reference.
110.26
M.: Raba said: Whence is it that a man is only shown, etc.
110.27
M.: Rab Joseph.
110.28
Because he never thinks of such things.
111.1
The parallel passage (Bekorot 8b) has Hananyah, correctly.
111.2
The mention of R. Joshua b. Hananyah in connection with the Persian-Roman Wars would be an anachronism. For "Persians" we should probably read "Parthians"; and we may have here a reminiscence of the defeat of Trajan in 116 c.E.
111.3
Used as fodder for camels.
111.4
There is no historical record of Shapor I having been taken prisoner by Rome.
111.5
The parallel passage (Jebamot 63 b) reads Rab Hanan b. Raba; and M. omits: in the name of R. Jeremiah...is written.
111.6
They will say that if Raba is suspected, surely suspicion will fall on us. Thus "they shall be afraid of thee."
111.7
Both Abbai and Raba dealt in wine.
111.8
Rashi explains : sweet to the buyer because of its cheapness.
111.9
A proverbial expression quoted from Shab. 66 b.
111.10
Exod. xiii. 11 ff. is one of the four passages written on the parchment contained in the phylacteries.
111.11
M. adds: Raba looked and saw that it was erased. The word hamor should be here spelt without the waw. The Scribe wrongly inserted the letter and then erased it.
111.12
The wife, being the mistress of the house, is compared to the door which makes it secure.
111.13
On the comparison of a wife (or beloved) to a dove, cf. Cant. v. 2.
111.14
The turnip-top, resembling a stick, suggested a blow.
111.15
Thinking that there be would be safe from the fulfilment of the interpretation.
111.16
As read on the Passover-night to celebrate the miracles performed in Egypt.
111.17
He was afraid the boat would sink and Raba miraculously escape, but not he.
111.18
I.e. a book on dreams, as the sequel shows.
111.19
M. inserts : my sons and daughters and.
111.20
Raba's wife whose death was foretold.
111.21
M. adds : Perhaps it will bring me expiation.
111.22
M. adds: half.
111.23
Reading debe for deresh; cf. Jastrow, p. 526b and T. A. I. p. 525 n. 51.
111.24
Rashi gives the word the meaning "worm."
112.1
The cheekbone indicated the mouth which spoke the plot.
112.2
M. inserts: Simeon.
112.3
The Hebrew word for "nose" also has the meaning "anger."
112.4
M.: Simeon b. Joseph ; but D. S. thinks the true reading to be R. Ishmael b. R. Jose, which is adopted by Bacher, A. T. I. p. 257 n. 6.
112.5
When the interpretation refers to a moral delinquency, the reply is in the third person.
112.6
A district in Asia Minor.
112.7
In this version, the name is regarded as a combination of the Aramaic Kofa "a beam," and the Greek δέκα "ten." But there is another version in the Palestinian Talmud, Ma'aser Sheni, iv. 55b, where it is considered to be made up of κάππα "twenty" and δόκοι "beams." See Krauss, p. 559.
112.8
"Living" water being a symbol of peace.
112.9
Read probably R. Jonathan ; cf. A. P. A. I. p. 64 n. 2.
112.10
By the argument Gezerah Shawah (see p. 18 n. 5) it is deduced that it was Torah that Isaac discovered.

Tractate Berakot by A. Cohen, Cambridge University Press, 1921. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.nli.org.il/he/books/NNL_ALEPH002182132 Licence: Public Domain. Source.