Abraham Cohen Footnotes to the English Translation of Masechet Berakhot

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41.7
M. adds : in the name of Samuel.
41.8
The opening words of the benediction after the Shema' ; Singer, p. 42.
41.9
The words of Torah upon which the ordinance to read the Shema' is based; see fol. 2a, p. 2. How, then, can it be said that this ordinance is by the Rabbis?
41.10
And not the reading of the Shema'. See p. 85.
41.11
See Singer, p. 43.
41.12
In the third paragraph.
41.13
I.e. the Shema'.
41.14
Reference to the Kingdom of Heaven and the Exodus from Egypt.
41.15
Consequently, the uncertainty gives one a reason for saying the Tefillah again.
41.16
I.e. the benediction in which they discovered their error.
41.17
This opinion apparently contradicts that of Rab Judah who said that the prayer must be interrupted immediately the mistake is discovered.
41.18
Of the person who read the week-day Tefillah on the Sabbath.
41.19
Of the person who was reading the Tefillah for the second time.
42.1
Of saying the Tefillah a second time in error.
42.2
Which points out that even if the Tefillah has been commenced a second time, he mast stop as soon as he recalls his mistake.
42.3
Singer, p. 51, at which words the Congregation bows and makes a response.
42.4
In order to be able to make the necessary response.
42.5
Singer, p. 45, "We will sanctify," to which also the Congregation makes responses.
42.6
Therefore being able to say it individually, Rab Huna allows him up to "We give thanks unto Thee" in which to say the Tefillah.
42.7
It must be said with the Congregation ; therefore if he cannot say the Tefillah before making the responses, he should not commence it.
42.8
On the argument, see p. 18 n. 5.
42.9
It cannot be deduced from Num. xvi. 21 that there were ten. In the parallel passage (Megillah 23b), a further analogy is drawn between the use of the word "Congregation" here and in ibid. xiv. 27 where the reference is to the twelve spies, minus Joshua and Caleb. See p. 28 n. 2.
42.10
In the Kaddish; see p. 8 n. 4.
42.11
Viz. Judah b. Pazzi and Simeon b. Abba; Hyman, II. p. 664a.
42.12
Lit. "the Work of the Chariot," the tbeosophical teaching about the Heavenly Chariot, derived from Ezek. i. and x. This was regarded as one of the highest forms of study upon which but a chosen few should venture, after severe mental and physical discipline. See J. E. viii. p. 498; Abelson, Jewish Mysticism, Chap. ii.
42.13
Since he permits the saying of Grace after meals, which is a Biblical ordinance; see above p. 135.
42.14
See p. 134 n. 6.
42.15
See Glossary, s.v. Semukin. The deduction just drawn comes under this role.
42.16
But the mode of her death is not mentioned.
42.17
This is not stated in the Torah ; but see Sanh. 54 b.
42.18
I.e. use the severest form of execution (viz. stoning) on such flimsy grounds! He therefore proceeds to give a stronger argument.
42.19
Why is it specially mentioned of them that they shall be stoned? Cf. Lev. 20:27.
42.20
This is an illustration of the eighth of R. Ishmael's exegetical principles by which the Torah is expounded : If anything is included in a general proposition [diviners are in the category of sorcerers] and is then made the subject of a special statement [as in Lev. xx. 27], that which is predicated of it [viz. death by stoning] is not to be understood as limited to itself alone, but is to be applied to the whole of the general proposition ; Singer, pp. 13 f. It is hereby shown that R. Judah rejected the inference from juxtaposition and based his conclusion upon this rule.
42.21
M. more accurately : For there is a Mishnaic teaching. What follows is from Mishnah Jebamot xi. 1.
42.22
Why, then, does not R. Judah accept the deduction from Deut. iv. 9 f . above that a Ba'al Keri is forbidden to study Torah?
42.23
Accordingly, while R. Judah adopts the method in Deuteronomy, he does not accept the deduction which R. Joshua b. Levi drew from the verses quoted.
42.24
Before reading the Shema' or studying Torah.
42.25
This would be contrary to the lenient view taken by R. Judah in the Mishnah on fol. 20b, p. 134.
42.26
Who compel even him to have immersion.
43.1
But this conclusion leaves the difficulty in note 1 unanswered.
43.2
The statement of R. Judah in the Mishnah (fol. 20b, p. 134) is altered to harmonise with his opinion as expounded above.
43.3
This proves that, according to R. Judah, meditation does not suffice.
43.4
The name of an apocryphal Mishnaic Tractate (see Mielziner, p. 64) which has not the authority of the standard Mishnah, and R. Judah permits it to be read by a Ba'al Keri.
43.5
The three divisions of the Bible.
43.6
This word is added by M.
43.7
Because it is assumed that their experience resolts from levity of mind.
43.8
And consequently will not require the concentration of his thoughts.
43.9
M. reads : He may expound the Mishnah but not the Midrash. R. Eleazar b. Shammua' says : Also the Midrash may he expound, etc. Rashi also reads Midrash for Talmud.
43.10
Without first bathing.
43.11
Therefore one who is ritually unclean may occupy himself therewith.
43.12
He was Ba'al Keri, and for that reason uttered the words of Torah hurriedly and in a subdued tone.
43.13
According to Hyman, 1:15 a, we should read Abba b. Aha. Cf. D. S. ad loc.
43.14
I.e. Rab.
43.15
Who take the more lenient view.
43.16
Due to the priest; cf. Deut. xviii. 4.
43.17
In place of these words, some edd. read : As it is written, "Thou shalt not sow thy vineyard with two kinds of seeds" (ibid. xxii. 9).
43.18
By permitting a Ba'al Keri to occupy himself with Torah.
43.19
See above, fol. 15a, p. 95.
43.20
In Ta'anit 21a it is related that under the most adverse circumstances his usual exclamation was Gam zu letobah, "This also is for good"; hence his name. Others conjecture that the two words should be combined to read Gimzo, a town in Judea; cf. II Chron. xxviii. 18.
43.21
He wished it to be generally known that the Ba'al Keri could easily restore himself to a state of purity and resume his duties of studying Torah and rearing a family.
43.22
He did not want the Ba'al Keri easily to regain his state of purity.
43.23
By allowing the Ba'al Keri to be clean after nine kabs of water had been poured over him. The stricter view demanded complete immersion in a bath containing a minimum of forty Saot.
43.24
Their obvious purpose is to render themselves fit for the Shema' and Torah.
43.25
On the religious "fence," see p. 15 n. 3.
43.26
Reka, the equivalent of Raca, Matt. v. 22.
43.27
By agreeing with R. Judah b. Batyra.
43.28
See Glossary, s.v. Mikweh.
43.29
That cold water is essential.
43.30
M. : R. Abba.
43.31
For the use of his pupils when necessary.
43.32
So Jastrow and Krauss, reading gelustera'a, identifying the word with claustrarius. Krauss, Part I, p. 78, also suggests a connection with καλοὑαστροϛ "of good star," i.e. fortunate.
43.33
I.e. useless, because in view of this teaching it will very rarely be required, the presumption being that the Ba'al Keri is responsible for what happened.
43.34
The modern el-Uz, a town in Upper Galilee where the Sanhedrin removed from Jabneh after the death of Rabban Gamaliel. It was the locale of a famous academy.
44.1
M.: Ammi. Edd. more accurately: R. Assi.
44.2
It will be required as a consequence of this teaching.
44.3
M.: Tannaim and Amoraim.
44.4
M. : delicate person whose emission was voluntary and a healthy person when it was involuntary. But D. S. gives as the correct reading: delicate person whose emission was voluntary and a delicate person when it was involuntary.
44.5
See Bab. Kam. 82 a where Ezra's ordinances are enumerated.
44.6
M. : Tannaim and Amoraim.
44.7
Another reading is : R. Eliezer, but it is incorrect.
44.8
In a well or ditch or river.
44.9
Drawn water.
44.10
I.e. if water is drawn and poured into a hole in the ground, this would suffice.
44.11
Since there were three present, Grace woold be said with Zimmun (see Glossary, s.v.).
44.12
He draws an analogy between studying Torah and saying Grace.
44.13
In forty Saot, because he used then to teach Torah ; but on other days, when studying for himself, be poured nine Kabs over himself.
44.14
I.e. either nine Kabs suffice even to teach, or as R. Judah b. Batyra said, "Words of Torah do not contract defilement " and no purification is necessary.
44.15
Water in which e.g. flax or soiled clothes have been soaked.
44.16
I.e. from urine. The text of the Mishnah is defective here, as will be pointed out in the Gemara. See p. 168.
44.17
It refers here to reading a portion of the lection in the Synagogue ; and the minimum which constitutes a portion is three verses.
44.18
Some edd. add: "What remedy is there? Let him repeat the Tefillah"; but this is probably a marginal gloss which was incorrectly incorporated in the text.
45.1
According to this version, these words follow on "If a man feels the need ...his prayer is an abomination."
45.2
This is the literal rendering of the Hebrew, and it suggests the comment which follows, R.V. "for they know not that they do evil,"
45.3
This is the reading of M. which is preferable to that of edd. : Ashe.
45.4
M.: Rab Pappa,
45.5
This is an alternative explanation of "Guard thy foot" — "foot" being explained as in I Sam. xxiv. 4.
45.6
M. : before Him.
45.7
This means any spot which has already been used for such a purpose; whereas the "occasional" is one which is thus used for the first time.
45.8
This reading of M. (instead of "son" in edd.) is confirmed by fol. 24b, p. 161.
45.9
M. : like a Scroll of the Law. In ancient times, books were in scroll form.

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.