Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

Sefaria · Talmud > Bavli > Modern Commentary on Talmud · 2,997 sections

15.10
M.: Jonathan, which is probably correct; cf. A. P. A. I. p. 64, n. 1.
15.11
The Hebrew letters are also used as numbers, each having a numerical value. The word tosa'ot [t=400, o=6, s=90, a=l] totals 903. By a process known as Gematriyya (Krauss, p. 171, γεωμετρἱα; but Jastrow, p. 239, and Bacher, Terminologie, i. p. 127, a transposition of γραμμάτια), words are changed into others of a similar numerical total to yield an interpretation. See J. E. V. p. 589.
15.12
When one tries to pall it out. Similarly croup tears the membranes of the throat.
15.13
When the sluice-bars are raised; so Jastrow. Rashi explains, "Like ropes pulled through loop-holes in the boards of a ship." Cf. T.A.II. p. 682, n. 234.
15.14
Metaphorically to describe an easy and painless process. Aaron (Num. xxxiii. 38) and Moses (Deut. xxxiv. 5), it is said, died "at the command (lit. mouth) of the. Lord," which is explained to mean as by the divine kiss. B. Bat. 17 a.
15.15
M. : Hanin.
15.16
Sc. thrown upon his coffin.
15.17
In the Babylonian towns, the privy was very rare owing, as Rashi points out, to the marshy character of the soil which caused the pits to be soon filled with water. Consequently the privies were to be found outside the city, often at a considerable distance, which was not only a great inconvenience but a danger to health. This fact had its effect on the Halakah; and we shall find many references to it, meaningless under modern conditions, but a serious matter in ancient times.
15.18
The meaning is : the study of Torah has taken the place of the Temple Service as a medium of communion with God. So Bacher, A.B.A. p. 96, n. 32.
15.19
M. : twelve.
15.20
A city in Galilee, on the W. shore of Lake Gennesaret.
15.21
The dignity of labour is a favourite theme of the Rabbis. Cf . Delitzsch, Jewish Artisan Life, Chap, ii and my Ancient Jewish Proverbs, Chap. v.
15.22
He is supposed to have been Solomon's tutor. The notice of his death (I Kings ii. 46) is immediately followed by the mention of Solomon's marriage with Pharaoh's daughter.
15.23
The teacher would have more opportunities of noticing the conduct of his pupil and correcting him if they dwelt together. But should the pupil be unwilling to have his faults pointed out to him, it were better they lived apart.
15.24
For a description of the Scroll, see Oesterley and Box, p. 338. The reference is here to the time when it is being used for the Scriptural reading.
15.25
The lection is divided between a number of persons (op. cit. pp. 380 f.) ; and the Rabbi considered it permissible to go out during the interval of "calling up" another to the Torah.
15.26
The Reading was intended to instruct the people ; but scholars could spend the time better by devoting it to more advanced study.
15.27
"That R. Menahem said" is added by M.
15.28
In addition to hearing the recital of the weekly lection from the Pentateuch in the Synagogue, it was a pious act to read through the Parashah at home, twice in the original and once in the Aramaic translation, the Targum. It is here recommended that the home-reading should cover the same portion of Scripture as the Synagogue-reading.
16.1
Place-names which have no Targum, but should still be read in the Aramaic version.
16.2
Difti is identified with Dibitach on the lower Tigris; Neubauer, p. 390.
16.3
It is consequently wrong to devote the eve of the Day of Atonement to the reading of the entire Pentateuch. It must be observed as a normal day.
16.4
Through old age, sickness or trouble, but not through wilful neglect.
16.5
According to B. Batra 14 b, the statement in Deut. x. 2 is intended to teach that reverence should be shown even to the fragments of the first tables of stone. Similarly one must respect the old, though they be broken by years or trouble.
16.6
Of cutting the hand.
16.7
Some blood may drip on to the table and make the meal repugnant to the diners.
16.8
It is probable that "Aramaean" has been substituted for "Roman" for fear of the Censor.
16.9
It is disrespectful not to enter and join in the Service. Blau, Das altjudische Zauberwesen, p. 150, n. 4, suggests as the original reason for the prohibition : "der Weg soll nicht gekreuzt werden."
16.10
Blau, op. cit. pp. 47 f., thinks that a reference to witchcraft is here intended, and the "dead child" mentioned below was the medium through which the sorceress worked.
16.11
The bed would then be like that of a heathen who never reads the Shema'.
16.12
See fol. 61 a.
16.13
Because in these circumstances it would not appear disrespectful.
16.14
Because "walls have ears"; Levit. R. xxxii. §2.
16.15
M.: Rabban Simeon b. Gamaliel.
16.16
Sexual intercourse.
16.17
This bitter outburst is due to the persecution of the Persian Jews under Shapor II. See S. Funk in M. G. W. J. xlix. p. 539.
16.18
Although it is before dawn, "when thou risest up" applies.
17.1
Consequently "when thou liest down" applies.
17.2
Singer, p. 99, since that is essentially a night prayer.
17.3
"and they omitted," etc. added by M.
17.4
The continuation of the Mishnah is "but wherever the Sages use the expression 'Until midniglit,' the obligation continues until the rise of dawn." Since Rabban Gamaliel holds that the obligation continues until the rise of dawn, it might be supposed that he also teaches "until midnight."
17.5
To which the same law applies.
17.6
I.e. until the time of hastening out of Egypt, viz. dawn; cf. "And none of you shall go out of the door of his house until the morning" (Exod. xii. 22). Therefore R. 'Akiba rejects the other's argument which makes "in that night" mean "until midnight."
17.7
Added by M.
17.8
Added by M.
17.9
See p. 18, n. 5.
17.10
Since he only deduces from the phrase that the Paschal offering was not to be eaten in the daytime, it would be sufficient for the text to state "in the night."
17.11
See Mishnah Zebahim, v. 8 (Singer, p. 13), and for the peace offering, ibid. § 7.
17.12
How does he know that the Paschal offering may not be eaten two nights and a day? He cannot derive it from "in that night," since he has used the phrase for the purpose of drawing the analogy.
17.13
Why does he not use this verse?
17.14
How does he meet R. 'Akiba's objection?
17.15
The point of variance between R. Eleazar b. 'Azariah and B. 'Akiba also divides R. Eliezer and R. Joshua.
17.16
This is in agreement with R. Eleazar b. 'Azariah's view above; for according to R. Eliezer, the right of eating the Paschal offering did not continue until the morning when the remainder was burnt.
17.17
This opinion agrees with R. 'Akiba's, that the eating may continue until daybreak.
17.18
M. : Raba, which is probably correct.
17.19
Cf. Exod. xii. 33, "And the Egyptians were urgent upon the people, to send them out of the land in haste"; this was at midnight, see v. 29.
17.20
I.e. the hastening of the Israelites out of Egypt, which did not occur until the morning.
17.21
Abraham.
18.1
vv. 7 f. of the Psalm refer to the release from Egypt; accordingly "she that tarrieth at home "means the Egyptians, and "spoil" implies that it was taken from them by force.
18.2
The Israelites were reluctant to load themselves with burdens for the journey.
18.3
Rasbi translates, "Like a trap [for birds] in which was no corn [where-with to catch them]." The text is uncertain ; see D. S. ad loc. and A. P. A. II. p. 170, n. 4. M. reads: "Like husks without grain (cf. Jastrow, p. 824 b) ...like a net without fish."
18.4
Added by M. correctly. See D. S. ad loc.
18.5
This is the interpretation of the two "I am." The second foretells the captivity of Assyria and Babylon.
18.6
Cf . Matt. vi. 34, "Sufficient unto the day is the evil thereof." Why should Moses have to tell the Israelites of the trials that were in store for their descendants?
18.7
Not "I am that I am" ; thus the reference to the Captivity was to be omitted.
18.8
The explanation of I Kings xviii. 37 occurs also on fol. 6 b, p. 88.
18.9
Similarly the Koran ii. 183 regards the day as commencing for the purpose of a fast when one "can plainly distinguish a white thread from a black thread by the daybreak."
18.10
He will earn merit by reading it after the prescribed time, bat not as much.
18.11
I.e. the wool is partly dyed blue, and one can distinguish the undyed parts. J. T. explains it as referring to the "Fringes" which are used when reading the Shema' and contain "a thread of blue" (Num. xv. 38).
18.12
A little over two yards.
18.13
The Bomberg edition reads : Tefillin.
18.14
Lit. pious. They were a sect who paid scrupulous care to the fulfilment of the religious ordinances. They are sometimes identified with the Essenes ; cf. J. E. v. p. 226. Blau in R. E. J. xxxi. pp. 184 f. regards them as a community of priests who held a service in common, and identifies them with "the Holy Congregation of Jerusalem" mentioned below.
18.15
See Singer, p. 44. The prayer "O Rock of Israel" is part of the benediction connected with the Shema'. But the Eighteen Benedictions which follow may not be said until sunrise; so as to be able to unite the two, the Wetikin took care to conclude the reading of the Shema' at that time.
18.16
I.e. they will pay their devotions at sunrise.
18.17
Probably a survival of an Essene Community ; see J. E. loc. cit., and p. 55, n. 6.
18.18
This refers to the incident mentioned in J. T. On the day that R. Zera was careful to unite the two prayers, he was pressed into the king's service to carry myrtle into the palace.
18.19
In the Messianic Era.
18.20
M. : Eleazar.
18.21
See fol. 4b, p. 17.
18.22
Therefore R. Johanan's teaching cannot apply to the evening Tefilluh, because "O Lord, open Thou my lips" would constitute an interruption. The importance which this Rabbi attached to uniting the two prayers in the evening is accounted for by Elbogen (J. Q. R. xix. pp. 711 ff.) on the theory that it was intended to abolish the custom of introducing prayers of a personal nature after the Shema' which was likely to destroy the congregational character of the Service. Cf. fol. 31a, p. 206.
18.23
M. : Assi ; but the reading of edd. is to be preferred. See D. S. ad loc.
18.24
The introductory sentence, "O Lord, open Thou my lips."
18.25
See p. 17.
18.26
The verse concludes the 19th Psalm.
18.27
In Acts xiii. 33 where Ps. ii. 7 is quoted, Codex Bezae and other authorities read "In the first Psalm."
18.28
So M. which is to be preferred to edd. : Johanan, since R. Jonathan was his teacher.
19.1
Barjoni which Krauss, p. 165, identifies with ϕροὑρου. But this is doubtful.
19.2
Equivalent of the Latin name, Veluria; Krauss, p. 165.
19.3
The text reads חטאים not חוטאים; so instead of pointing חַטָּאִים "sinners," she pointed חֲטָאִים "sins."
19.4
Wunsche, p. 25, explains "the desolate" to refer to devastated Jerusalem and "the married wife" to Rome. See also A. P. A. III. p. 84 n.
19.5
See Glossary, s.v. Semukin.
19.6
M. : Eleazar, perhaps correctly ; of. A. P. A. n. p. 88, n. 3.
19.7
Anglice : "they are established." But the word is here taken in its later technical sense.
19.8
See p. 41.
19.9
Is it at all possible that the nations will rise in revolt against God?
19.10
R.V. "all that is within me."
19.11
The root of the word for "benefits," gemul, also has the meaning of "to wean."
19.12
Over against her heart, not as with the lower animals.
19.13
Reading with M. דהוה "who used" instead of edd. והוה "and he used"; i.e. the subject of the verb is Simeon b. Pazzi.
19.14
In the Rabbinical Schools, the lecturer used to give the gist of his discourse to the Amora who then expounded it in fuller detail to the disciples.

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.