Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

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

27.16
M.: Rab Nahmnn b. Isaac.
27.17
See p. 82.
27.18
To greet him, intentionally paying him the first honour. Should he meet him casually, he may salute him prior to praying.
27.19
Exception was taken to the exaggeration in applying the word Bamah to such a case. The reply is that to attend to one's personal affairs before offering prayer in the morning is as prohibited as the erection of a Bamah.
27.20
The verse is made to refer to man, not God. "Righteousness" is understood as the morning devotions.
27.21
To be vouchsafed a dream was considered evidence of spiritual grace (cf. Joel iii. 1), and to be without a dream was accordingly deemed to be the consequence of gross, materialistic living.
27.22
Translating thus : He who abides seven [nights] without being visited [by a dream] is evil.
27.23
So M. correctly. Edd.: Aha.
27.24
M: Hiyya b. Abba.
27.25
Retaining the reading sabea' in Prov. xix. 23.
27.26
Between the end of the third paragraph of the Shema' and the beginning of the benediction which follows; Singer, p. 42.
28.1
It is customary to conclude the Shema', not with the word "God," but with "true" borrowed from the next paragraph. Has the word "true" to be repeated when continuing the prayer ?
28.2
M.: "Raba," and so to the end of the paragraph.
28.3
"To descend" (or "to pass" so. before the Ark) means to act as Precentor. On "descending," see p. 65 n. 5.
28.4
I.e. they say the opening and closing words of the third paragraph of the Shema', leaving out all in between, because it refers to the law of "Fringes" which does not apply at night.
28.5
Since nothing has been mentioned about the "Fringes" — the theme of the paragraph — one cannot be regarded as having commenced it.
28.6
M. : Behold Rab Samuel b. Rab Isaac has declared.
28.7
In Babylon.
28.8
I.e. the benediction commencing "True and trustworthy"; Singer, p. 93. This benediction contains a reference to the Exodus.
28.9
Even in his night-prayers; see above fol. 12b, p. 80.
28.10
Continuing "Who is like unto Thee, O Lord?" Singer, p. 99.
28.11
Some edd. read "learning" in error.
28.12
Why is all this argument necessary, since R. Joshua b. Karhah gives a reason in the Mishnah ?
28.13
To read the Shema' before putting on the Tefillin. From the following discussion it will be seen that this was not Rab's regular practice, but he did so on one occasion.
28.14
Edd. add בקבר "in a grave," which is probably a gloss. M. reads בקיר "in a wall" i.e. of a cave or vault, where graves were often excavated. See J.E. III. p. 437, T.A. II. pp. 72 ff.
28.15
On the principle "One who is occupied with a religions duty is exempt from a religious duty." Cf. the discussion on fol. 11a, p. 68.
28.16
Engaged in digging; in which case one continues the work, while the other offers his prayers.
28.17
This Rabbi's statement in the Mishnah is interpreted to mean that first the Shema' must be read and then the Tefillin laid.
28.18
M. adds : "to study the Chapters of the Sifra debe Rab" as on fol. 11b, p. 71.
28.19
Prior to studying Torah.
28.20
Rab Hiyya b. Ashe's statement has no bearing on the question under discussion. It was quoted to prove that Rab uttered a benediction before lecturing on Mishnah. In fact, this Rabbi's statement quoted in fol. 11 b, does not mention "laid Tefillin and after that read the Shema'."
28.21
He delayed in bringing the Tefillin for which he had been sent. Rab, fearing that the correct time for reading the Shema' would pass before he arrived, on that occasion read it and afterwards laid the Tefillin.
28.22
An euphemism for "against God." He declares the Unity of God (by reading the Shema') without adducing the evidence as proclaimed by the Tefillin. Rev. A. Newman writes : "Against himself" may be taken literally. The Shema' which he is reading enjoins the wearing of Tefillin ; therefore the recital without the phylacteries involves an inconsistency. His acts belie bis words.
28.23
M. : Rabbah b. Bar Hannah said in the name of R. Johanan.
29.1
"The cleansing here has nothing to do with priestly ablution; it means simply to prepare oneself in such a way as to be able to concentrate all one's mind during the prayer without any disturbance"; Schechter, Aspect of Rabbinic Theology, p. 66 n. 1. On the practice of the Essenes, see Schurer, n. ii. p. 199.
29.2
So M. correctly; edd. Raba. Cf. Hyman, II. p. 437 a.
29.3
"His whole body" added by M.
29.4
Implying that he is totally clean.
29.5
M.: Raba to Rafram b. Pappa.
29.6
There is a similar law among the Muhammadans : "But if... ye find no water, take fine clean sand and rub your faces and your hands therewith"; Koran iv. 46, v. 9; Lane, p. 72.
29.7
M.: "At the time of the reading of the Shema'." He feared that the right time would pass during the search for water.
29.8
The time for Tefillah is not so strictly defined.
29.9
Some authorities insert here : "These are the words of R. Judah."
29.10
Who allows it to be read inaudibly, how does he explain "Hear"? See fol 13 a, p. 83.
29.11
Because the act was accompanied by the saying of a benediction which the deaf man would not be able to hear.
29.12
In Rabbinic law a distinction is often drawn between the validity of an act which one contemplates doing and its validity after it has been performed; and it is sometimes decided that though the former (לְכַתְּחִלָּה "as at the beginning," ab initio) is illegitimate, nevertheless the accomplished fact דִיעֲבַד = דְּאִיעֲבַד "that which has been done," post factum) may be considered as complying with the requirements of the law. See Mielziner, p. 197 ; Bacher, Terminologie, ii. p. 232.
29.13
Omitted by M. in conformity with the wording of the Mishnah.
29.14
R. Jose's objection to inaudibility does not apply to the benediction of Terumah, because it is not so essential a feature of the act, that without it the whole would be illegitimate.
29.15
This is the equivalent of "who has read"; therefore the first Tanna (i.e. R. Judah) agrees with the Mishnah about Terumah, not R. Jose.
29.16
Because the Grace after meals is a Pentateuchal ordinance (see fol. 21a, p. 135), and therefore parallel to the case of the Shema' where R. Jose does not admit as valid even the post factum reading, if inaudible.
29.17
No contradiction in R. Judah agreeing with R. Judah the son of R. Simeon b. Pazzi, although in the matter of the inaudible Grace after meals it was concluded that he allows it only post factum.
29.18
That even ab initio it is permissible for a deaf man to separate Terumah.
29.19
That only post factum is the inaudible Grace after meals valid.
29.20
So M.; not "there is a Mishnaic teaching" as in edd.
29.21
Not on their audibility.
29.22
As to introduce R. Meir's teaching into the discussion.
29.23
The teaching of R. Judah the son of R. Simeon b. Pazzi, viz. the deaf person may separate the Terumah ab initio, is in agreement with R. Meir's view that the Shema' may be read inaudibly ab initio.
29.24
R. Judah's view that the act of the deaf person is only allowed post factum agrees with the statement of his teacher, R. Eleazar b. 'Azariah, that post factum only is the inaudible reading of the Shema' permissible.
29.25
A boy under the age of 13 years.
29.26
The point at issue is the fact that such a recital must be inaudible to the reader.
30.1
Viz. the deaf person is in a different category from the mentally defective and minor. The text is literally: Perhaps this as it is and that as it is.
30.2
The stage of mental development when he is introduced to the practice of the religious duties — about the age of nine or ten years.
30.3
As in note 2 p. 97.
30.4
As in note 3 p. 97.
30.5
As in note 4 p. 97.
30.6
As in notes 8 and 9 p. 97.
30.7
M.: Mar 'Ukba.
30.8
I.e. ab initio it should be audible; only post factum is it valid if inaudible.
30.9
And post factum the inaudible reading is valid.
30.10
Which involve the utterance of a benediction.
30.11
Therefore audibility should be required!
30.12
The word hasket translated "attend" is rendered in R.V. "keep silence." For some Rabbinic interpretations of the word, see fol. 63 b.
30.13
With R. Judah in permitting the inaudible reading to suffice post factum, and with R. Jose in allowing the letters to be indistinctly enunciated.
30.14
Referring to the Sadducees ; cf . Schurer, II. ii. p. 38.
30.15
So M. correctly ; not Osha'yah as in edd. Rab Josiah is not the same as R. Josiah mentioned in the preceding paragraph.
30.16
E.g. "Thou shalt write them... thou shalt bind them."
30.17
On this argument, see p. 18 n. 5.
30.18
welimmadtem "and ye shall teach" is pointed welimmud tam "and the teaching [shall be] perfect."
30.19
By reason of a word ending with the same letter as the initial of the next word.
30.20
J.T. adds the interesting example, nishba' 'adonai "The Lord hath sworn," emphasizing the difference in the two guttural letters. It indeed mentions that one who is unable to make a clear pronunciation of the gutturals may not conduct a Service.
30.21
With these alterations the verse reads, "When one utters the name of the Almighty distinctly in the prayer where the King [majestic plural] is [i.e. which contains a reference to the Kingdom of Heaven, viz. the Shema'], it snoweth in the shadow of death." The words melakim bah "kings therein" have been connected, with more ingenuity than probability, by Schorr (quoted in Goldschmidt) with όμοιόλογοϛ and βοή, making the first clause mean: When one utters the name of the Almighty distinctly, reading the words of similar sound plainly.
31.1
The word אהלים may be pointed to mean "aloes" (so R.V. here) or "tents." In the preceding verse, "thy tents" has the same letters ; they are consequently given the same meaning here. By "tents" the Rabbis frequently understand "houses of study"; e.g. "And Jacob was a quiet man, dwelling in tents" (Gen. xxv. 27) is explained (cf. the Targum): attending schools of learning.
31.2
"For it is written" etc. is a later addition to the text; cf. A.P.A.i.p.451 n. 4.
31.3
Occurring in the first and second paragraphs respectively.
31.4
And there is no need to repeat from the beginning.
31.5
M. : Hast thou not taught us... the Shema' on the first night?
31.6
Because these have numerous branches, and the workmen have less fear of falling to disturb their mind ; so Rashi. The reason J. T. gives is because the fatigue of getting down from these trees is very great.
31.7
Through fear of falling. The law is stricter with him, because his time is his own.
31.8
Her name was Rachel. The son is not called by his father's name, which was Isur (Bab. Bat. 149 a), because his mother became pregnant while a prisoner of war; and although the father embraced Judaism before the child was born, his name is omitted. See Ketubot 23 a.
31.9
M. adds : R. Simeon b. Johai says.
31.10
With "Hear, O Israel," i.e. the Shema*, since the word "hear" is common to both.
31.11
M. : Hiyya b. Abba in the name of R. Johanan.
31.12
Singer, pp. 44 ff.
31.13
To act as Precentor, because this would interfere with their duty to their employer.
31.14
A Kohen (see Glossary, s.v.) has the privilege to "raise his hands" in the course of the Service to pronounce the priestly benediction (Num. vi. 24-26) ; but if a labourer, he must not do so. In Talmudical times, this was done daily ; but now it is usually reserved for Festivals only, the Precentor pronouncing the benediction in the daily Service (Singer, p. 53). Cf. J. E. III. p. 244.
31.15
The prayer "Give us understanding"; Singer, p. 55.
31.16
Cf. below fol. 28 b, p. 188 where Rabban Gamaliel requires the Eighteen Benedictions to be said daily, whereas R. Joshua declares an abstract sufficient.
31.17
If he said it in its entirety, it might interfere unduly with his work.
31.18
The Grace before meals is not a Pentateuchal ordinance, but the Grace after meals is. Cf. fol. 48 b.
31.19
What are the two benedictions?

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.