Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

And for my sins misfortune happens.

M.: Ishmael b. Nathan.

In the Bible text, the words "Lord" and "God" are transposed. On the interpretation of the Divine Names, see p. 312 n. 6.

M.: Hannina.

M. omits : that Rab said.

Cf. RomanS viii. 28.

The lamp so as to study by night, the ass to ride upon, and the cock to awaken him at dawn.

The lamp and the animals might have betrayed his presence to the robbers.

The captives presumably, he being bereft of all his possessions remaining unmolested.

In Hebrew Jeser, the initial letter being yod.

Instead there is asah "he made," Gen. i. 25.

If I follow my evil impulse.

Which excites evil desires that must be suppressed.

One in front and one behind (cf. the Latin Janus), so that he was split in two when Eve was created from him.

Sartani "Thou hast hemmed me in" is connected here with surah "an image."

I.e. a rib protruding from the body like a tail.

With two faces, as explained above.

"Behind" also means "last," i.e. the last to be created, after the animals.

"Before" can also mean "first," i.e. the first to be punished, before the animals.

Since Adam was punished last, the interpretation of Ps. cxxxix. 5 by R. Ammi cannot apply to the serpent-incident.

Here "man" is mentioned before "cattle."

I.e. with a male and female countenance.

Where the tail-like rib was removed, flesh had to be substituted.

It would be more natural to say "He built" a rib, than a face, into a woman.

See p. 32 n. 8.

The point of the explanation is that the word for "plaits" also means "tents, dwelling-places"; cf. T. A. I. p. 278 n. 87.

M. omits the name.

The masculine and feminine countenance.

In the Orient, wives always walk behind as a mark of inferiority ; but here the reason is rather that the man's passion should not be inflamed.

M.: not escape the punishment of Gehinnom.

R.V. "Though hand join to hand"; R.V. marg. "My hand upon it."

M. omits: Nahman b.

The text inserts here: "Elkanah, for it is written, 'And Elkanah went after his wife'; and of." There is no such verse in the Bible; nor is Elkanah mentioned in the subsequent discussion.

M.: Rab Nahman said (another version: R. Johanan; and some say it was taught in a Baraita).

See fol. 8b, p. 48.

Schechter suggests that this latter interpretation is probably connected with the legend that the tree of knowledge grew wheat (above fol. 40 a, p. 265). Cf. Aspects of Rabbinic Theology, p. 256 n.

"The Talmudic idea is based on the curious physiological notion that the food passed from the oesophagus first into the large intestine where the food was supposed to be crushed as in a mill, and thence only, through various organs, into the stomach proper"; Edersbeim, Life and Times, II. p. 23 n.

M.: The School of R. Jose of Galilee taught.

By "heart" is to be understood "the evil impulses of the heart."

"Them that judge [i.e. control] his soul," in the plural, indicating two impulses.

If a man like Raba describes himself as "average," what can ordinary people be !

For the former, this world because they have no share in the world to come ; for the latter, the world to come because they usually have to endure sufferings here.

M.: Raba also said.

Who possessed abundant gold and silver ; see I Kings xx. 3.

His poverty was proverbial ; cf. above fol. 17 b, p. 113.

By "might" is understood "wealth."

I.e. with thy very self, thy body.

I.e. thy life to prove thy love of God.

Some edd. read "Grecian" because of the Censor. Rome is meant.

I.e. continued the recital of the Shema'.

Although suffering such agonies, you still say the Shema'!

"One" in "Hear, O Israel," etc.

I.e. is this the fate due to such a man? He should have met his death at Thy hand and not at the hands of torturers.

M. omits : in the name of Rab.

See p. 317 n. 8. Past Mt Scopus, one has no view of the Temple.

M.: R. Abbahu in the name of Rabina b. Hiyya b. Abba in the name of R. Abba in the name of R. Johanan.

I.e. the Temple is still in existence.

So as not to expose himself towards the Temple.

Why, then, is their opinion mentioned separately?

Viz. the side of Judea and Galilee which is not in a line with the Temple. The first Tanna prohibits it even in these localities, whereas the Sages permit it.

'Akiba takes the stricter view and extends the prohibition beyond Palestine.

M.: Raba. He lived in Babylon.

So that he faced N. or S.

To find out whether he adhered to R. 'Akiba's opinion.

The Moslems have a similar practice, and do not touch food with the left hand. Cf . Lane, p. 150 n. 2.

Rab's name.

I.e. Rab behaved as though it were an entirely new experience to him.

"Die alten kannten die Pruderie nicht und verhandelten uber eheliche Pflichten mit dem grossten Freimut"; T. A. II. p. 466 n. 366.

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

I.e. it is used for conveying food to the mouth ; see Lane, p. 148.

When reading from the Scroll.

The Moslems also believe that evil spirits haunt such places, and offer a prayer before entering ; cf. Lane, p. 229.

See p. 46 n. 6.

Read with Jastrow kible "charm" instead of kabbalah "a tradition."

As a protection against evil spirits.

The evil spirits often assume the form of a goat. The word "satyrs" in Is. xiii. 21 is literally "he-goats." See R.V. marg.

Raba's wife.

When he went into the privy, to frighten away the evil spirits. Cf. Frazer, Folklore in the Old Testament, III. pp. 446 ff.

As a more effective protection, because owing to his exalted position he was particularly liable to attack.

Even if people are about.

Lit. valley ; where there is no fence.

The more correct reading is Assi b. Nathan ; see D. S. ad loc.

Those who are appointed to supervise the production of olive-oil and see that it does not contract defilement in the process.

So that they may not be long absent from their watch.

This contradicts Issi b. Nathan who requires him to be out of sight in an open place.

Who attribute to the dead virtues tbey do not possess.

He is careful, even at night, to retire to a secluded spot.

I.e. before dawn and after dusk.

I.e. he observes the rules laid down in fol. 23 b, pp. 152 f.

"Same place" accordingly means "the same kind of place," viz. where there is privacy.

A place-name used in the Talmud to express extreme distance. It denotes several different places ; cf. Krauss, pp. 90 f.

Sc. may their spells come.

Obscure words of doubtful meaning. Rashi explains them to be the name of the magic practices.

I.e. not all their spells nor part of them. Another possible translation is : May they have no use or effect, neither the charms of a sorcerer nor the charms of a sorceress.

In the first case there is the danger of serpents; in the latter, of falling off.

I.e. healthy and strengthening.

Meaning, do not put the matter off. The proverb is here applied to relieving oneself; this should be done as soon as the need is felt.

That selling is to commence.

If the father is away, the son should not wait for his return, but sell his father's goods. Hence the teaching of the proverb is also : Do not procrastinate.

He cleared his throat as a signal, to find out whether anybody was there.