Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

M. : Hannina.

The word here used, shapat, is commonly used in the sense of setting a pot on the fire.

For שנינו read שנאמר.

Hence "flesh within the caldron" denotes strife, not peace.

The word "get" is repeated, hence the plural "reeds."

Because of the resemblance of the words to "reed" which has a favourable interpretation.

M.: Rab Joseph taught.

Because of the resemblance of the word for "gourd" with "My eyes fail with looking upward" (Is. xxxviii. 14).

Lit. gore.

M.: the Messiah.

M. reads : Where the word for it is Shunnara, a change for the worse is in store for him; where the word for it is Shurana, a beautiful song will be composed in his honour.

M. adds : He should offer up supplication. If [he dreamt] that he had eaten them, he is assured that he is a son of the world to come.

Cf. Gen. xxi. 17.

The Arabs were descended from Ishmael.

M.: Abba.

"Surely bring up," in Hebrew gam 'aloh, which suggests gamal "camel"

M. omits: b. Isaac.

The word "also," gam, is connected with γάμμα, with the meaning of "camel." In place of this verse there is a variant in which Ps. lii. 7 is quoted ; Bacher, A. B. A. (2nd ed.) add. p. 13.

In Sanh. 82 b it is related of Phineas that when interceding for Israel, he overcame the opposition of the ministering angels and wrought wonders for his people.

Because the name contains the letter N, the initial of the word nes, "miracle." The other names mentioned have the letter more than once.

Funeral oration. The first two letters of the word are connected with hus "to have pity" and the last two with padah "to redeem."

And does not dream of attending a funeral oration.

M. adds : like Moses our teacher.

See fol. 6 a, p. 29.

I.e. he wakes up before the Tefillah is ended.

Suetonius, Julius Caesar, § 7, relates that Caesar had such a dream, and it was interpreted to mean that he was destined for high rank. (Wiesner, p. 128.)

The textual rendering is "Yea if thou wilt call for understanding." But im "if" is read as em "mother."

M. omits.

Se'orim "barley" suggests sar 'awon "iniquity has departed."

It was popularly thought that a visit to the Holy Land brought expiation for sin. See p. 375 n. 2.

This verse having a Messianic significance.

The Torah is compared to the fig-tree, 'Erubin 54 a, bot.

Temarim "palms" suggests tammu morim "finished are the rebels (i.e. sinners)."

Which has numerous leaves.

Among the Romans the goose was deemed a wise animal (Wiesner, p. 128).

He became Principal of the Seminary in Sura.

Tarnegol "hen" suggests the interpretation that follows.

Rashi explains that while the egg-shell remains unbroken, one is doubtful of its contents. Pinner suggests that the interpretation may be due to resemblance between the Aramaic words for "egg" and "petition"; and as when the egg is broken it is finished with, that suggests a petition granted. The Rev. A. Newman writes, "A spherical body, like an egg, cannot stand firm. Hence, as the egg is unstable, so is the fulfilment of the petition uncertain."

See p. 370.

The Hebrew words for "bent down" and "excrement" are somewhat similar in sound.

And will not be deposed.

The interpretation is explained by two Talmudical statements: "Who dwells in the Land of Israel abides sinless" (Ketubot 111 a) and "Who dwells outside the Land of Israel is as though he worshipped idols" (ibid. 110 b). Therefore naked in Babylon means without the sins one would expect there; and naked in Palestine means without having fulfilled the commandments which distinguish Jewish life there from that elsewhere.

And is securely guarded by them.

Indicating additional precautions.

Where there are large and small reeds, figurative of students of different ages.

Where all the trees are full-grown, representing mature students.

A drum was carried in the East before a man of eminence and beaten to attract attention and secure respectful salutation.

He was subsequently appointed Principal of the Seminary in Sura.

M. omits: b. Isaac.

Sins are described as crimson, Is. i. 18.

He accordingly wished to give it a favourable interpretation.

M. : Rab Nahman.

Repeated from fol. 55 b, p. 363.

This sentence is out of place, and is omitted by M.

I.e. Judah the Prince; but M. reads "R. 'Akiba."

He was very rich ; see fol. 27 b, p. 181.

He suffered martyrdom under the Romans. See p. 35 n. 2.

They are not called "Sages" because they had not received ordination as Rabbis.

He was renowned as an ascetic; cf. Graetz, Gnosticismus and Judentum, pp.71f.

Lit. "another," the name given to Elisha b. Abuya who became a heretic. See Hagigah 15 a, ed. Streane, pp. 83 ff.

Read with M. kippof for kippod.

See fol. 56 b, p. 372.

M. adds: Ashe.

It is very doubtful whether the last word kurperai means "bat." M. omits it here, but precedes this sentence with : To dream of any kind of reptile is a good omen with the exception of the mole (kupedai).

See p. 214 n. 4.

A kind of clover used as a relish.

I.e. sexual intercourse, the meaning which the vord usually has.

Meaning, put him into a cheerful frame of mind.

See p. 356 n. 8.

See fol. 44 b, p. 289.

See fol. 40 a, p. 263 n. 10.

Often mentioned together in the Talmud as being intimate friends. Antoninus is often identified with Marcus Aurelias. See J. E. I. pp. 656 f. The latest and most exhaustive investigation of the material is by Krauss, Antoninus und Rabbi, who identifies him with Avidius Cassius, a famous general of Marcus Aurelius and Procurator of Judea.

Indicating a journey.

Indicating a grave and what grows upon it.

This sentence is omitted by M. and some edd. It occurs again below.

Possibly referring to the debris of the ruins to be used as building material elsewhere. But cf. T. A. I. p. 289 n. 171.

It was to become perpetual ruins, and thus an eyesore to bordering States ; whereas Samaria was to become a vineyard plantation.

Knowing what is in the heart of each one.

To attend to my wants, as explained in the next paragraph.

The text reads "peoples"; but the emendation אומניות for אומות yields better sense. M. omits the sentence.

M.: Rab in the name of R. Abbahu.

Some edd. read : to flesh and blood.

Cf. fol. 9 b, p. 56 and 19 b, pp. 127 f.

A proverbial expression meaning, as it is useless to take a piece of broken earthenware to draw water, so is it useless for a blind man to go to witness a procession.

Although blind.

Some edd., fearing the Censor, read "Egyptian."

See p. 7 n. 5.

I.e. they give him the right to inflict punishment.

Deduced from Exod. xxii. 1.

M. adds these words.

This is probably the original reading, which has been corrupted for the sake of the Censor. M. reads "the wicked kingdom" and some edd. have "Babylon."

See fol. 54 a, b, p. 351.

See p. 41 n. 4.

"Name of Rab" is the reading of the parallel passage, Bab. Bat. 91 b, and is to be adopted. Cf. Hyman, II. p. 469 a. Edd.: R. Johanan.

A very lowly office, filled by one of the lowest class.

After the destruction, Jerusalem was compared to a widow; Lam. i. 1.

M.: Nathan.

"Sixty" is often used in the Talmud not literally, but to denote an indefinite number.

Rab Hanna b. Hanilai.

M.: Rab Nahman said; and D.S. mentions another variant, Rab Nahman b. Isaac.