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text: Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
  הערות באנגלית של אברהם כהן על מסכת ברכות
  Tractate Berakot by A. Cohen, Cambridge University Press, 1921
  
  
  Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
  
  
  
  Daf 1a
  
  
  
  Daf 1b
  
  
  
  Daf 2a
  
  For the meaning of Hebrew and Aramaic terms, see Glossary. 
  Who bad become ritually unclean and, after bathing, waited until the evening before they could eat "of the holy things" (cf. Lev. xxii. 4-7). 
  Whether the night is divisible into three or four watches will be discussed in the Gemara below : see pp. 6, 9 f. 
  The majority of the Rabbis. 
  According to Maimonides, in his Commentary on the Mishnah, this refers to the first light which becomes visible in the East, about 1 1/5 hours before actual sunrise. Cf. Pesah. 93 b. 
  Cf. Leviticus vi. and vii. 
  Cf. ibid. vii. 15 ff. 
  Lit. Where does the Tanna stand that he teaches, From what time ? 
  Two deductions are drawn from the verse : (1) The law of reading the Shema' since the Israelite is commanded "to talk of them" (viz. "these words which I command thee this day") on lying down and rising up ; (2) The right order is "lying down" and "rising up," i.e. evening and morning. 
  Hence the Jews reckon the day as commencing with the evening that precedes. See T. A. II. p. 418. 
  See below, p. 70. 
  In Mishnah II of this chapter, p. 55. 
  By defining the time for reading the evening Shema' as the time when the priests partake of their Terumah, the Mishnah wishes it to be understood that the priests who have been unclean regain their privilege at sunset (when the Shema' is read) whether they bring their sin-offering or not. 
  The Gemara requires the translation "it (the day) is clean," i.e. ended, and not "he (the man) shall be clean" from his impurity. 
  Meaning, the fact that the sun had not set. 
  I.e. the appearance of the stars. 
  
  Daf 2b
  
  I.e. the disappearance of the sun below the horizon, but not the appearance of the stars. So Tosafot ; Rashi, less probably, refers Lev, xxii. 7 to the dawn of the eighth day. 
  I.e. "then he shall be clean," whereas wetaher means "it (or he) is clean." 
  The Palestinian Schools, from the geographical standpoint of Babylon. 
  When the priests may partake of the Terumah. 
  On account of his poverty, he cannot afford artificial light ; therefore he takes his evening meal while there is yet sufiScient light. See fol. 3 a (p. 7) for a reference to sleeping in a dark room ; and on fol. 5 b (p. 24) it is mentioned that R. Eleazar, who was very poor, was lying in a dark room. According to Lane, p. 145, Orientals have their supper "shortly after sunset." In J. T. it is mentioned that the inhabitants of villages leave the fields before nightfall for fear of wild beasts. 
  The terminus ad quern does not agree with any of the views stated in the Mishnah. 
  The meal would be earlier on the Sabbath-eve, everything having been prepared before the advent of the Sabbath. 
  See p. 1 n. 2. 
  Viz. that the day ends with the appearance of the stars. 
  M. reads : but on account of the building of the Temple they started early and worked late. 
  "Come and hear" introduces a quotation or illustration, often with the object of refuting an argument. Its use in the present instance is as follows : According to Neh. iv. 15, the day-shift of workers laboured from "the rising of the morning" (i.e. dawn) until "the stars appeared." These two points of time may be regarded as defining the beginning and end of a day. But should it be objected that no such inference can be drawn, inasmuch as the workmen in their enthusiasm may have exceeded the normal hours of the day, the objection is met by v. 16, where it is explicitly stated "and may labour in the day." The conclusion, therefore, is that a normal day is intended in 5:15. 
  I.e. the poor man (mentioned in the first Baraita) who has his evening meal early through lack of artificial light, and people generally (mentioned in the second) on the Sabbath-eve who have their supper early. 
  The reasoning may be simplified by calling the meal-time of the poor man A, that of people on the Sabbath-eve B, and that of the priest for partaking of the Terumah C. In this paragraph A is assumed to equal B. If, then, A is said to equal C, then B = C. But R. Meir, who adopts B, is contrasted with the Sages who adopt C, so these cannot be identical. 
  And it is agreed by all that the evening Shema' must not be read in the daytime. This question is dealt with below. 
  R. Hannina adopts A and R. Joshua adopts C. According to the hypothesis A = C; but that cannot be, since these two Rabbis hold divergent views. 
  The time-standards of the poor man and the priest. 
  M. inserts: Rab Nahman b. Isaac said. 
  There is not sufficient data in the Gemara to account for this conclusion. Tosafot note the difficulty. 
  In Shab. 34 b R. Judah defines "twilight" thus: From the time the sun sets and so long as the sky in the East is coloured red. When the lower horizon is pale but not the upper horizon, it is still twilight; but when the upper horizon is pale like the lower, it is night. Cf. Lane, p. 74 n. 2. 
  Should, therefore, the priest bathe about the time of twilight (according to B. Jose's view), although it is still day, it is legitimate to read the Shema' then, since it is practically night. 
  
  Daf 3a
  
  In the first Baraita quoted, R. Meir's view is that the Shema' may be read from the time people go home for their meal on the Sabbath-eve (i.e. after twilight) ; but in the second Baraita his view is from the time the priest bathes (i.e. before twilight). 
  R. Meir's teaching is reported by two later Rabbis ; hence the discrepancy. 
  In the Mishnah, R. Eliezer's time-standard is when the priests enter to eat the Terumah (i.e. the appearance of the stars) ; in the Baraita, it is when the Sabbath is hallowed (i.e. sunset). 
  According to this explanation, only "until the end of the first watch" in the Mishnah are the words of R. Eliezer. 
  The division of the day was reckoned as follows : From sunrise to sunset consisted of twelve "hours," which would be longer in Summer and shorter in Winter. The sixth hour ended at noon ; hence it is convenient to speak of the day as commencing at 6 a.m., and the night (which was similarly divided into twelve hours) at 6 p.m. "Until the end of the fourth hour" would accordingly be 10 p.m. 
  The Romans divided the night into four vigiliae. So also Matt. xiv. 25, Mark vi. 48. 
  The ministering angels are formed into three bands, each doing duty a part of the night. 
  See Glossary, s.v. Baraita. 
  "Mightily roar" is literally in the Hebrew "roaring He doth roar." Hence the word "roar" occurs three times in the verse, and is referred to the three night-watches. 
  Windows were rare in houses, especially of the poor. Cf. T. A. I. p. 42, and p. 347 n. 539. 
  M. : Rab Isaac b. R. Samuel b. Marta. 
  It will be noted that the Talmud is careful to trace a teaching to its source; hence the frequent occurrence of the phrase "in the name of." Cf. Abot vi. 6 : "Whoever reports a thing in the name of him that said it brings deliverance into the world; as it is said, 'And Esther told the king in the name of Mordecai' (Esth. ii. 22)" (Singer, p. 207). 
  The Greeks divided the night into three ***
  Elijah is frequently represented in Rabbinic Literature as appearing on earth. See A. T. II. p. 163 n. 1, and the article in J. E. v. pp. 122 ff. 
  By "prayer" is usually, as here, meant the Eighteen Benedictions (see Glossary, s.v. Tefillah). This prayer must be said with the feet in a fixed position (see fol. 10 b, p. 65 n. 6) and without interruption. 
  I.e. the prayer "Give us understanding" (Singer, p. 55); see below fol. 29 a, p. 192. 
  For the bearing of this passage on Matt. iii. 16, see Abrahams, Studies in Pharisaism (First Series), p. 47. 
  The original reading was probably, "Woe to Me that I have destroyed," etc. See D. S. ad loc. The alteration was made for the purpose of euphemism. 
  This is the response in the important feature of the Synagogue Service, known as the Kaddish. Cf., e.g., Singer, p. 37, and p. 86 for the form used in the House of Study. On the Kaddish, see J. E. VII. pp. 401 ff. 
  To denote regret or meditation; cf. T. A. III. p. 245 n. 65. 
  Reading אוי ; see D. S. ad loc. The text has מה which means "What is there for the Father?" 
  Of immoral intent. 
  The Evil Spirits of Jewish Folklore correspond to the Jinn of the Arabs. Among the places they are supposed to frequent are "ruined houses" (Lane, p. 229). On Jewish Demonology, see J. E. IV. pp. 514 ff. 
  
  Daf 3b
  
  In which this danger is not so great. 
  According to Mishnah Kiddushin iv. 12, a woman may be accompanied by two men. 
  Rashi "field" and it is so usually rendered ; but cf. T. A. II. p. 470 n. 382. 
  "Rabbi," without any name following, refers to R. Judah the Prince, the redactor of the Mishnah. 
  In J. T., R. Nathan is answered: There are four watches, but the first is not counted because people are generally still awake. 
  M. : R. Simeon b. Lakish. Bacher adopts this as correct ; see A. P. A. I. p. 131 n. 5. 
  If by rising "at midnight" David forestalled "night-watches" (the plural signifying two), there must be four watches in the night. 
  See below fol. 9 b, p. 55. 
  If the day of royal personages commences with the beginning of the third hour (i.e. 8 a.m.), by rising at midnight David forestalled them by eight hours. Therefore a "watch" consists of four hours and there are three in the night. 
  This is an alternative answer to uphold R. Nathan's view. By "watches" is not necessarily to be understood two complete periods of time. 
  M.: R. Simeon b. Lakish. Bacher adopts this as correct; see A. P. A. I. p. 131 n. 5. 
  To be an auditor of a discussion on Torah and not take part in it was a mark of ignorance and one incurred shame thereby. The dead, being unable to participate, although for other reasons, would thus be disgraced. The idea will not seem so fantastic in view of the belief that the corpse was conscious of what transpired in its presence. Cf. the discussion on pp. 120 ff. 
  R.V. "at dawn"; but the Talmud wishes to give it the meaning of "evening." See the discussion in this and the following paragraphs. 
  In place of "in the name of R. Aha," M. reads: Another version: R. Eleazar said in the name of R. Osha'ya. 
  This is taken to be the meaning of Ps. cxix. 62, and therefore David rose before midnight. 
  The horse was known to be a light sleeper. According to Sukkah 26 b its sleep consisted of only 60 respirations. 
  Cf. Abot 5:23: "Judah b. Tema said : Be strong as a leopard, light as an eagle, fleet as a hart, and strong as a lion, to do the will of thy Father Who is in heaven" (Singer, p. 203). 
  M. : Rab Ashe. 
  This is the reading of M. The edd. read : To-morrow at midnight, the same time as now. See D. S. ad loc. 
  So M. correctly. Edd. : R. Aha b. Bizna. In J. T. the reference to the harp is in the name of R. Levi ; cf. A. P. A. III. p. 697. 
  A reminiscence of the Aeolian harp. 
  Let the rich help the poor. 
  The poor cannot remain satisfied with charitable doles, any more than a handful will satisfy a hungry lion. Moreover a nation needs external sources of supply. It cannot live on itself, just as the soil taken out of a pit will not completely fill the cavity. Others render the proverb: "A grasshopper cannot satisfy a lion ; nor can a cistern be filled by rain-water [but must also depend upon drawn water]"; cf. T. A. I. p. 419 n. 17. 
  Send out soldiers to obtain plunder. 
  The Jewish Senate, one of whose duties was to decide war. See J. E. XI. p. 41. 
  Objects connected with the High Priest's breastplate, used as a divine oracle by means of which questions were answered. See J. E. xii. p. 384. 
  This reading of edd. "Benaiah the son of Jehoiada" agrees with II Sam. 20:23. The Hebrew text of Chronicles reads "Jehoiada the son of Benaiah" which is also the reading of M. here. 
  
  Daf 4a
  
  He being the High Priest. 
  The text of M. has been followed, which is supported by the Tosafist, Rabbenu Tam. Edd. insert "Abiathar denotes the Urim and Tummim" after the word "Sanhedrin"; and accordingly the explanation of the Kereti and Peleti is referred to the Urim and Tummim. 
  M. adds : Why are they called Urim and Tummim ? They are called Urim because they give their answers clearly, and Tummim because they fulfil their words ; i.e. what they foretell comes to pass. This explanation is given in Joma 73 b. 
  To lead the marauding expedition. 
  M.: Rab Isaac b. Rab. 
  As to the precise time of midnight, and if Moses did not appear according to their reckoning bring discredit upon him. 
  The incident of Exod. xi. 4, and the preposition k is taken to mean "like," not "about." 
  This is the Palestinian Amora and not the Tanna of that name ; cf. Hyman, III. p. 862 a-b. 
  Making merriment. 
  So M. Edd. read "stained with [menstrual] blood, with foetus and placenta." In certain cases an abortive embryo would not make a woman liable to the restrictions of Lev. xii. 2 ff., and David is represented as deciding such a question as this instead of feasting. 
  Cf. II Sam. ix. 13 where it is stated, "But Mephibosheth dwelt in Jerusalem ; for he did eat continually at the king's table." This is the only reference to intimate relations existing between them. 
  M. : R. Shesha b. Iddi. 
  Mephibosheth is explained as mippi "from my mouth" boshet "is shame." 
  Cf. II Sam. iii. 3. 
  See I Chron. iii. 1, as compared with II Sam. iii. 3. In a very interesting article in R. E. J. XXVIII. pp. 60 ff., Buchler suggests that under the guise of Biblical names (of. Dryden's Absalom and Achitophel) we have an echo of the quarrel between the Patriarch, Rabban Simeon b. Gamaliel and R. Nathan and R. Meir. These two Rabbis (i.e. Mephibosheth) attempted to belittle the Halakic knowledge of Rabban Simeon (i.e. David) ; but his adversaries found more than their match in R. Judah his son (i.e. Chileab). On the quarrel, see Weiss, Dor (ed. 1904), II. p. 157. 
  The name is explained as maklim "putting to shame" ab "a father," i.e. a teacher, Mephibosheth. 
  In Ps. lxxxvi. 2 quoted above. 
  In the Hebrew text. 
  Therefore David was doubtful whether he deserved to be included with the righteous, so how could he describe himself as "godly "? 
  The answer is he felt himself to be "godly," but feared that the sins he had committed would more than counterbalance the general righteousness of his life. 
  Under the leadership of Zerubbabel and then of Ezra. 
  Their return depended upon the permission of Cyrus and not divine intervention. 
  
  Daf 4b
  
  R. Eliezer's view "Until the end of the first watch" is based upon the following interpretation of "when thou liest down," viz. the Shema' is to be read about the time a person thinks of retiring to bed. Rabban Gamaliel's view, "Until the rise of dawn" follows from a different interpretation, viz. the Shema' may be read any time during the period given over to sleep. Which interpretation is adopted by the Sages ? Their view "Until midnight" seems to follow neither. It must be remembered that in the Orient, people retire to rest at a rather early hour. Lane says, "The Egyptian is a very early riser, and he retires to sleep at an early hour" (p. 137), and this may be taken to be typical of Orientals. 
  Cf. Abot i. 1 : Make a fence round the Torah (Singer, p. 184), i.e. "impose additional restrictions so as to keep at a safe distance from forbidden ground" (Taylor, Sayings of the Fathers, in loc.). 
  The antiquity of many a Baraita may be seen from the fact that by a labourer is usually intended an agricultural workman. Cf. also fol. 17 a, p. 111. 
  Fortified by the thought that the Shema' may be read any time before dawn, he will put it off and in this way come to omit it altogether. 
  The Torah as expounded in the Schools. 
  Therefore the Sages deemed it necessary to emphasise the warning, because his transgression might otherwise be involuntary. 
  This question is referred to below, fol. 27 b, p. 180. 
  That is to say, the benediction "Blessed... Who hast redeemed Israel" (Singer, p. 99) should be immediately followed by the Eighteen Benedictions (ibid. pp. 44-54). This order is supported by the quotation "Then let him read the Shema' and say the Tefillah," as against R. Joshua b. Levi's opinion that in the evening the Shema' should follow the Tefillah. On the idea of joining the Ge'ullah and the Tefillah, see below fol. 9 b, p. 66 n. 7. 
  I.e. between the morning and evening recital of the Shema' ; hence in the evening, the Tefillah would come first. 
  Therefore we should have the prayers referring to the deliverance (Singer, pp. 98 f.) and then the benedictions. But R. Joshua b. Levi only regards the deliverance as having taken place after midnight; consequently R. Johanan's reason does not apply. 
  The order being : leaving the bed, Shema', Tefillah; so at night the order must be reversed: Tefillah, Shema', retiring to bed. 
  See below, p. 70. 
  Singer, p. 99. This prayer interrupts the connection of "Who hast redeemed Israel" and the Eighteen Benedictions. The prayer, "Blessed be the Lord for evermore" (ibid. p. 100) is a later addition to the Service. See Elbogen, Der judische Gottesdienst, pp. 102 f. 
  Lit. a long Ge'ullah. 
  Singer, p. 44. These words might be regarded as constituting an interruption. 
  So M. Edd. : R. Eleazar said in the name of R. Abina. 
  Twice in the morning service and once in the afternoon. See Abrahams, p. xxxvi. 
  Hence the meaning is: a man should thrice daily acknowledge his dependence upon the divine mercy. 
  See Glossary, s.v. Hallel. 
  M.: R. Hanin. 
  A euphemism for Israel. 
  See p. 3 n. 4. 
  Lit. "being caused to fly in a flight," the word for "flying" occurring twice. This is interpreted that he covered the distance in two flights, resting in between ; whereas the verse in Isaiah speaks only of one flight. 
  This argument is known as Gezerah Shawah, "analogy of expression." See Mielziner, pp. 142 ff., especially pp. 148 ff. where the safeguards against the exorbitant use of the argument are explained. 
  So M. correctly. Edd. : R. Jose. 
  
  Daf 5a
  
  Title of a student of Torah. He need not read the Shema' on his bed because his mind is constantly bent on his religious studies. 
  M.: b. Lahma. 
  On the Jeser Tob and Jeser Ra', the tendency towards good and evil, see J. E. XII. p. 601. To the literature there cited may now be added, Schechter, Aspects of Rabbinic Theology, Chaps. XV, XVI, and Abelson, Immanence of God, Chap. XXIII. 
  Of the Torah it is said, "And these words, which I command thee this day, shall be upon thy heart" (Deut. vi. 6). 
  The Shema' was to be read "when thou liest down" (Deut. vi. 7). 
  Stillness being a symbol of death. Cf. "The dead praise not the Lord, neither any that go down into silence " (Ps. cxv. 17). 
  M. : Talmud. 
  On the significance of this passage, see Introduction, § I. 
  M. : R. Eleazar. 
  To ward off the evil spirits. 
  "Sons of Reshef" in the English version is "sparks." The ancient Jewish Aramaic version, the Targum, renders it "the sons of evil spirits." 
  The root of this word is 'uf, "to fly." The verse is appHed to Torah: "Wilt thou cause thine eyes to fly upon it [i.e. neglect it]? It is gone [from thy mind]." 
  The Targum here renders Reshef by "birds"; so LXX in Job v. 7. But "bitter destruction " is rendered by "attacked by evil spirits." According to a statement in Pesahim 111 b, Kefeb meriri "bitter destruction" is the name of an evil spirit which is active about the time of noon. It is probably heat personified ; cf. T. A . III. p. 346 n. 131. 
  The teaching is explicitly inculcated in the Torah in a passage known to school-children. Why, then, derive it from obscure verses? 
  This is what R. Simeon meant to teach, and it cannot be deduced from Exod. xv. 26. 
  M. adds: Another version in the West: in the name of R. Abba b. Mari. This is probably an error for Raba b. Mari; cf. D.S. ad loc. 
  At parting with the article. 
  He rejoiced inasmuch as He "gave" it, willingly and without price. 
  Instead of "another version : Rab Hisda," M. reads: in the name of R. Sahorah, in the name of Rab Huna. 
  On the Rabbinic doctrine of Retribution, see Schechter, Studies in Judaism (First Series), pp. 259 ff. 
  The work for "restitution" is asham which also means "trespass-offering." Before the asham was offered, confession had to be made (Lev. 5:5), and therefore the sacrifice was a voluntary act. Hence the inference is drawn that the sufferings are voluntarily endured. 
  The preceding verses (cf. vv. 10-12) speak of sufferings. 
  The Rabbis frequently suggest an alteration of the Scriptural text for homiletic purposes. In the present instance, a slight change in the vowels is required. See Introduction, § v. 
  The argument here used is called Kol wahomer, lit. "light and heavy," i.e. a fortiori or a majore ad minorem. See Mielziner, pp. 130 ff. 
  See Exod. xxi. 26 f. 
  If God ordained that a slave should be set free whose eye or tooth had been damaged, will He not show His mercy to His creatures who suffer more than that! 
  The verse occurs at the end of the chapter containing the penalties threatened to Israel if disobedient to the word of God. 
  The word for "instruction," musur, comes from the same root as jisur "suffering." "The way of life" is referred to the life eternal. 
  
  Daf 5b
  
  M.: A certain Elder of the school of R. Simeon b. Johai taught. 
  On this mode of reasoning, see p. 18 n. 5. The early death of children is declared to be due to the wrongdoing of the parents, and the pain of their bereavement brings expiation. 
  Enumerated in Mishnah Nega'Im i. 1. 
  A medium of expiation. 
  Declining to draw the fine distinction between "an altar of atonement" and "chastenings of love," an alternative answer is suggested, viz. "our," i.e. the teaching of the Babylonian Schools regards plagues as "chastenings of love," because a more lenient view was taken of them than by the Palestinian Schools, to which R. Johanan belonged. In Palestine, a plague-infected person had to be isolated outside the city (cf. Lev. xiii. 46), and therefore the consequences were too severe for the plague to be regarded as "chastenings of love." 
  When the plague affects a part of the body which is normally covered by clothing, it may be regarded as "an altar of atonement"; but when in addition to discomfort there is disfigurement visible to all, the teaching of R. Johanan applies. 
  By "bone" the commentators understand a tooth. Ten children of R. Johanan died, and he preserved a tooth of the last to show to people who had suffered bereavement, for the purpose of inducing them to evidence the same spirit of resignation as himself. Consequently it would seem that R Johanan regarded the loss of children, but not sterility, as "chastenings of love." 
  Cured him of his ailment by the healing touch. Cf. T. A. i. p. 267. 
  So M. correctly. Edd. : Eliezer. 
  R. Johanan was famed for the beauty of his person. Cf . Baba Mesia' 84 a. 
  R. Eleazar was very poor, as may be inferred from the mention of the dark room in which he was lying. See p. 3 n. 6. 
  To enjoy prosperity in this world and the bliss of the hereafter. 
  The beautiful person of R. Johanan. 
  See p. 43 n. 5. 
  The misfortune that had befallen him must be due to some wrong he had done. 
  The law allowed the labourer a proportion of the wine and also of the vine-cuttings. 
  To rob even a thief is also stealing. 
  M. adds: Another version : it was taught in a tradition: Abba Benjamin says. 
  It Abba Benjamin prayed "before his bed" in this sense, he acted contrary to the quoted teaching. The reason why it is recommended to face the wall with nothing intervening is to avoid distraction. 
  He used the word "before" in the sense of time, not place. Immediately on rising, he offered his prayers. 
  To avoid facing East, the direction of the Temple and of prayer. 
  Instead of "in the name of," M. reads: Another version. 
  It is well known that, in the Orient, males are more valued than females. Lane, p. 58, mentions that Muhammadan women often dress their boys as girls when taking them into the street so that envious glances be not cast upon them and to avert the Evil Eye. See also Frazer, Folklore of the Old Testament, I. p. 550 and T. A. II. p. 434 n. 89. 
  The word for "treasure" is safun, and by the change of a vowel, safon, we get the meaning "North." Cf. also fol. 61 b, where it is forbidden to perform the functions of nature towards East or West, to prevent the exposure of the body in the direction of the Temple. 
  "A Synagogue" does not occur in edd., but is added by M. 
  "Soul" is here used in the sense of the outpouring of the soul, prayer. The commentators compare I Sam. i. 15. 
  Synagogues in Babylon were usually situated in a field, near a river, at some distance from the town. See J. E. xi. p. 623, Schurer, II. ii. p. 69. It was because of the danger of being attacked by footpads if alone that this regulation was made. 
  
  Daf 6a
  
  M. : Rab Joseph. 
  cf. Mark v. 9. 
  M.: Abbai. 
  On the Sabbath, expositions of Torah were given in the Synagogues and Houses of Study. The name given to such an assembly is Kallah "the bride," because "court was paid to the Torah, and fresh declarations of love and devotion and loyalty were made to her" (Schechter, Seminary Addresses, p. 54). Wunsche (p. 12 n. 2) considers that the name is connected with the Sabbath, the day on which the gathering was held, the Sabbath being frequently referred to as a bride (cf. Singer, p. Ill bot.). The word has also been connected with σχολη (Page:27), schola, with elision of the first letter. Other suggested explanations are given by Abrahams, p. clix. For a description of the Kallah, see J. E. I. pp. 146 f. Although the hall was not overcrowded, yet the audience would feel crushed. This was due to the evil spirits who wished to make them uncomfortable and induce people to stay away. 
  So M. Edd. : Who wishes to know them. 
  Orientals regard the cock as a power of darkness, possibly because it crows in the dark. Cf. Sanh. 63b where "Succoth Benoth" (II Kings xvii. 30) is identified with the hen, and "Nergal" (ibid.) with the cock. Note also the reference to the cock's comb on fol. 7 a, p. 37. 
  Cf. R. C. Thompson, Semitic Magic, p. 61, "The ashes of a black cat are a popular form of magician's stock-in-trade in the modern Arabic books of sorcery." 
  The prayer referred to here is not private devotion, but the statutory service which is congregational in character, Cf. fol. 7b - 8a, pp. 43 f. 
  That "congregation" signifies at least ten is derived from Num. xiv. 27 where the word is applied to ten of the spies. A minimum of ten adult male is required to constitute a quorum for the Service in Synagogue. See Oesterley and Box, p. 340. 
  Elohim means "God or gods" but also "judges." See Exod. xxi. 6, R.V. marg. According to Jewish law, a case was tried by at least three judges. 
  "One with another" denotes two; and since they are "fearers of the Lord," it is presumed their conversation would be regarding Torah. 
  So M. correctly. Edd, : Rab Ashe. 
  Consequently not like occupation with Torah. 
  To the Synagogue and does not wait until they are assembled. 
  M.: in the name of Rab. 
  See Introduction, § IV, on this paragraph. 
  The arm-Tefillin would be covered by the sleeve, but that of the bead would be visible. Also, the latter is inscribed with a symbol of the divine Name ; see Oesterley and Box, p. 448. 
  So Jastrow, p. 449 b, correctly, and with this meaning of hatibah may be compared the Arabic htb "to ask in marriage." Goldschmidt renders, "You proclaimed Me the one Ruler in the world, so I shall proclaim you the one ruling [nation] in the world" — an improbable translation. 
  Granted that I Chron. xvii. 21 is contained in the case worn on the arm, what is contained in the case worn on the head? 
  In addition to I Chron. xvii. 21 which is included in both cases. 
  The case of the head-Tefillin consists of four partitions, in each of which is a strip of parchment containing a prescribed Scriptural passage. But here Bab Ashe enumerates six passages ! 
  Edd. add : and all these verses are written in [the Tefillin of] His arm. The words are omitted in M. and read like a marginal note inserted unnecessarily into the text. 
  
  Daf 6b
  
  The words "is the light denied him" do not occur in edd., but are added by M. 
  He should not allow his private concerns, i.e. probably the earning of his livelihood, to interfere with his religious obligations, but should trust that God will provide. Cf. Matt. vi. 34. 
  See p. 28 n. 2. 
  When there is no quorum in the Synagogue, certain parts of the Service, including important responses (cf. "none to answer") for the Congregation, are omitted. See Oesterley and Box, p. 344. 
  Wayyefallel ["and wrought judgment" R.V.] is taken to be identical with wayyitpallel "and he prayed." 
  It would then appear that he was eager to leave. 
  It is forbidden to take large steps on the Sabbath ; cf. Shab. 113 b. 
  Thus showing eagerness for the Torah. 
  Although one may not be sufficiently learned to understand the address given in the Synagogue or House of Study, yet one can acquire merit by hastening thereto and enduring the discomfort of the crush. 
  It was meritorious to reason about the Torah and discover therein new teachings. See Introduction, § v. 
  Silent sympathy is better than profuse words of consolation. Cf. Jobii. 13. 
  "The giving of charity on fast days was much encouraged," Oesterley and Box, p. 434. 
  M. : Ashe. 
  The funeral oration was an address in honour of the deceased, and the heirs could be compelled to defray the cost of hiring an orator for the purpose. Loud wailing was also a feature of funerals in the Orient. See J. E. v. p. 529, Lane, Chap. XXVIII, T. A. II. pp. 68ff. 
  M. : Rabina. 
  M.adds : in the name of R. Helbo. 
  Wiesner, p. 18, finds here an attack on sun-worshippers (cf. fol. 7a, p. 37). Rab Huna, being a Babylonian, the Ark in his Synagogue would be in the West (see fol. 30 a, p. 197); therefore to pray with the back to the Synagogue would be praying towards the rising sun. Cf. Ezek. viii. 16. 
  In place of "Elijah... Arab," M. reads: An Arab saw him. On Elijah, see p. 7 n. 5. 
  The text has כדו בר which Rashi explains to mean "as if there were two divine Powers." M. has בדו בר which yields no sense. Jastrow, p. 139, rightly reads as one word בדובר (Page: 32). 
  M.: "Another version : to Rab Bebai b. Rab Nahman." According to Hyman, i. p. 264 b, the correct reading is "Rab Bebai to Rab Nahman" or "to Rab Nahman b. Jacob." 
  E.g. prayer which ascends to God. 
  M. adds : R. Johanan said. 
  "Coast-towns" corresponds very much with our phrase "foreign parts." 
  The word is a transcription of χρῶμα "colour," which is used in Hebrew and Aramaic in the sense of "a precious stone of reddish hue"; Krauss, p. 296. Lewysohn, Zoologie det Talmuds, p. 183, identifies the bird with the "bird of Paradise," and compares the Spanish name for it, pajaro del sol. 
  The Grace after meals includes the petition, "We beseech Thee, O Lord our God, let us not be in need either of the gifts of flesh and blood or of their loans, but only of Thy helping hand, ...so that we may not be ashamed nor confounded for ever and ever" (Singer, p. 281). Cf. "Make thy Sabbath [table] like that of a week-day, but be not dependent upon others" (Shab. 118a); and "Flay a carcase in the street and earn a living, and say not, I am a great man and the work is beneath my dignity" (Pesah. 113 a). 
  R.V. "evening"; but the Minhah was brought in the afternoon. See Schurer, II. i. pp. 286 f. 
  M.: Nathan. Another reading is Jonathan. 
  Lit. "voices," and the plural, when not otherwise specified, means two. 
  Add these "thunderings" (lit. "voices") and we have seven, not five! 
  The parallel passage in Shab. 30 b reads Eliezer. 
  Reading לצבות "to be subservient" in place of the unintelligible לצוות. See Jastrow, p. 1260. 
  The reading of M. is adopted in preference to edd. : "Whoever knows that his neighbour is in the habit of greeting him should greet him first; as it is said, 'Seek peace and pursue it'." "To greet" is literally "to give peace," the form of salutation being "Peace upon you." 
  
  Daf 7a
  
  According to Hyman, n. p. 722 b, we should read Jose b. Zimra. 
  See Introduction, § iv, and also Abelson, Immanence of Ood, p. 70 note. 
  Of justice. 
  "The Holy of Holies" added by M. According to the Jewish sources, he was one of the last of the High Priests and suffered martyrdom (see fol. 57 b) with Rabban Simeon b. Gamaliel the Elder. He is accordingly identified by some with Ishmael b. Phabi who held the Office about 60 c.e. This identification, however, is very uncertain, and there are scholars who doubt whether there was a High Priest of that name. They think that the person referred to here is the Tanna Ishmael, who was the son of a High Priest, and that the theosophical passages where he is mentioned (see fol. 51 a) are later legendary additions to the Talmud. See A. T. i. pp. 259-263. 
  A divine appellation usually explained as a combination of keter "throne" and el "God." Schorr (quoted by Goldschmidt) connects it with ὀχθρὁϛ, Heb. עליון "Most High." 
  See p. 8 n. 5. 
  Since God asked for the blessing of a mortal. An instance of the doctrine of Imitatio Dei; see Introduction, § IV. 
  Cf. "R. Simeon b. Eleazar said : Do not appease thy fellow in the hour of his anger, and comfort him not in the hour when his dead lies before him, and question him not in the hour of his vow, and strive not to see him in the hour of his disgrace." Abot iv. 23, Singer, pp. 197 f. 
  So the Hebrew literally. 
  The number is corrupt, and there are numerous variants ranging from 88,888 to 8,888. J. T. reads 56,848. The correct number is 82,080; see Brodetsky in J. R. II. p. 173. 
  Euphemism for Israel. 
  So M. Edd. : But it stands on one foot at all times! During the rest of the day, it has red streaks [in its white comb], but not during the afore-mentioned hours. 
  Edd. : Sadducee ; an alteration to satisfy the scruples of the mediaeval Censor who regarded every reference to the Min as an attack on Christianity. 
  "On waking up" occurs in M. but is wanting in edd. 
  I.e. self-reproach. 
  This is the reading of M. and the earliest edd. Subsequently it was altered to "that the Shekinah should rest only upon Israel" for fear of the Censor. Bacher detects in the words a polemic against the aspirations of Christianity; A. T. II. p. 179, n. 8. 
  What follows is the purport of Moses' request, "Show me now Thy ways." 
  Lit. hold the deed of their fathers in their hands. 
  Against this attempt to solve the problem, cf. "R. Jannai said: It is not in our power to explain either the prosperity of the wicked or the afflictions of the righteous" ; Abot iv. 19, Singer, p. 197. 
  R. Jose's statement that God granted the three requests of Moses. 
  The third request "to know God's ways," according to R. Meir, remained unanswered, Exod. xxxiii. 19 teaching that prosperity and its opposite are solely dependent apon the will of God. 
  At the burning bush where Moses hid his face: Exod. iii. 6. 
  These Rabbis explain the act of "hiding the face" as meriting reward not punishment. 
  M.: Hannina; but this is doubtful. There is another variant : Huna. See D. S. ad loc. 
  What feature in the "back" of God had an interest for Moses? This could only be the peculiar shape of the knot of the head-Tefillin which resembles the Hebrew letter dalet or mem. 
  According to Exod. xii. 37 the number of Israelites who left Egypt was 600,000. This number is described as "many," the same term being applied 
  
  Daf 7b
  
  I.e. Adon not JHWH. 
  cf. fol. 7 a, p. 35. 
  "What means Reuben?" is wanting in edd. but occurs in M. 
  The name is explained as a combination of re'u "see" ben "between." 
  Edd. omit "the sons of"; bat M. adds it in agreement with the Biblical text. 
  From the standpoint of the Aggddah, there is nothing strange in Leah quoting Chronicles. Cf. Sanh. 7 a, where Aaron quotes the Book of Lamentations. To the Rabbis, the Bible was an organic whole. 
  Ruth is here derived from the root rdwdh "to delight." wicked. 
  This question is raised to anticipate the objection against the interpretations of the names Reuben and Ruth, that the name preceded the event which is said to explain it. 
  Not Eliezer, as some edd. read. 
  The wars of Gog and Magog figure prominently in Jewish Eschatology. The Messianic Era will be preceded by a final combat between Israel and the heathen nations led by Gog and Magog. See J. E. v. p. 212. 
  The claim is not as heavy as he anticipated. I have adopted the reading of M. which is preferable to that of edd., viz. : "To a man against whom a bill for debt has been issued. Before he has settled it, he worries; but having settled it, he rejoices." The point of the comparison is the anxiety caused by uncertainty. 
  There is probably here an allusion to the tyrannical power of Rome; see A. T. II. p. 12, n. 3. 
  Lit. whose heart knocks him. 
  Lit. the hour laughs. 
  Although they be righteous. 
  R. Johanan in the name of R. Simeon b. Johai. 
  Lit. things of Heaven. 
  At such a time, the wicked can swallow up even the perfectly righteous. 
  Cf. fol. 6 b, pp. 30 f. 
  Edd. read lekalloto "to exterminate them," but the Biblical text has leballoto "to waste them." 
  By attending upon and associating with the Rabbis. 
  It was respectful to address a person in the third person with the title "master," not in the second person. 
  So that Rab Nahman should say his prayers simultaneously with them. 
  
  Daf 8a
  
  M. : Rab Nahman b. Isaac. 
  "The mighty" means the many assembled for prayer. This rendering of the verse is based on a slightly different reading of the Hebrew text ; viz. the waw of welo' is omitted, so that kabbir is taken to be the object of the verb and not an adjective qualifying el. R.V. "Behold, God is mighty, and despiseth not any." 
  I.e. many joining with me in prayer, and for that reason I was delivered. R.V. "for there were many [that strove] with me." The reference to Ps. Iv. 19 is out of place here and has been wrongly inserted from the Baraita which follows; cf. A. P. A. III. p. 542, n. 5. 
  I.e. a Congregation. 
  He was a Palestinian. 
  M.:R. Aha b. Adda. 
  "Doors" — the unspecified plural signifying two. "And then pray," etc. is added by M. 
  By praying near the door, he makes it appear as though he were eager to leave. 
  I.e. Palestine. 
  M.: Jonathan, which is probably correct; cf. A. P. A. I. p. 64, n. 1. 
  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. 
  When one tries to pall it out. Similarly croup tears the membranes of the throat. 
  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. 
  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. 
  M. : Hanin. 
  Sc. thrown upon his coffin. 
  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. 
  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. 
  M. : twelve. 
  A city in Galilee, on the W. shore of Lake Gennesaret. 
  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. 
  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. 
  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. 
  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. 
  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. 
  The Reading was intended to instruct the people ; but scholars could spend the time better by devoting it to more advanced study. 
  "That R. Menahem said" is added by M. 
  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. 
  
  Daf 8b
  
  Place-names which have no Targum, but should still be read in the Aramaic version. 
  Difti is identified with Dibitach on the lower Tigris; Neubauer, p. 390. 
  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. 
  Through old age, sickness or trouble, but not through wilful neglect. 
  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. 
  Of cutting the hand. 
  Some blood may drip on to the table and make the meal repugnant to the diners. 
  It is probable that "Aramaean" has been substituted for "Roman" for fear of the Censor. 
  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." 
  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. 
  The bed would then be like that of a heathen who never reads the Shema'. 
  See fol. 61 a. 
  Because in these circumstances it would not appear disrespectful. 
  Because "walls have ears"; Levit. R. xxxii. §2. 
  M.: Rabban Simeon b. Gamaliel. 
  Sexual intercourse. 
  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. 
  Although it is before dawn, "when thou risest up" applies. 
  
  Daf 9a
  
  Consequently "when thou liest down" applies. 
  Singer, p. 99, since that is essentially a night prayer. 
  "and they omitted," etc. added by M. 
  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." 
  To which the same law applies. 
  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." 
  Added by M. 
  Added by M. 
  See p. 18, n. 5. 
  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." 
  See Mishnah Zebahim, v. 8 (Singer, p. 13), and for the peace offering, ibid. § 7. 
  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. 
  Why does he not use this verse? 
  How does he meet R. 'Akiba's objection? 
  The point of variance between R. Eleazar b. 'Azariah and B. 'Akiba also divides R. Eliezer and R. Joshua. 
  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. 
  This opinion agrees with R. 'Akiba's, that the eating may continue until daybreak. 
  M. : Raba, which is probably correct. 
  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. 
  I.e. the hastening of the Israelites out of Egypt, which did not occur until the morning. 
  Abraham. 
  
  Daf 9b
  
  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. 
  The Israelites were reluctant to load themselves with burdens for the journey. 
  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." 
  Added by M. correctly. See D. S. ad loc. 
  This is the interpretation of the two "I am." The second foretells the captivity of Assyria and Babylon. 
  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? 
  Not "I am that I am" ; thus the reference to the Captivity was to be omitted. 
  The explanation of I Kings xviii. 37 occurs also on fol. 6 b, p. 88. 
  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." 
  He will earn merit by reading it after the prescribed time, bat not as much. 
  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). 
  A little over two yards. 
  The Bomberg edition reads : Tefillin. 
  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. 
  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. 
  I.e. they will pay their devotions at sunrise. 
  Probably a survival of an Essene Community ; see J. E. loc. cit., and p. 55, n. 6. 
  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. 
  In the Messianic Era. 
  M. : Eleazar. 
  See fol. 4b, p. 17.
  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. 
  M. : Assi ; but the reading of edd. is to be preferred. See D. S. ad loc. 
  The introductory sentence, "O Lord, open Thou my lips." 
  See p. 17. 
  The verse concludes the 19th Psalm. 
  In Acts xiii. 33 where Ps. ii. 7 is quoted, Codex Bezae and other authorities read "In the first Psalm." 
  So M. which is to be preferred to edd. : Johanan, since R. Jonathan was his teacher. 
  
  Daf 10a
  
  Barjoni which Krauss, p. 165, identifies with ϕροὑρου. But this is doubtful. 
  Equivalent of the Latin name, Veluria; Krauss, p. 165. 
  The text reads חטאים not חוטאים; so instead of pointing חַטָּאִים    "sinners," she pointed חֲטָאִים "sins." 
  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. 
  See Glossary, s.v. Semukin. 
  M. : Eleazar, perhaps correctly ; of. A. P. A. n. p. 88, n. 3. 
  Anglice : "they are established." But the word is here taken in its later technical sense. 
  See p. 41. 
  Is it at all possible that the nations will rise in revolt against God? 
  R.V. "all that is within me." 
  The root of the word for "benefits," gemul, also has the meaning of "to wean." 
  Over against her heart, not as with the lower animals. 
  Reading with M. דהוה "who used" instead of edd. והוה "and he used"; i.e. the subject of the verb is Simeon b. Pazzi. 
  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. 
  Rab Shimi to R. Simeon b. Pazzi. What follows is an alternative explanation of the fivefold "Bless the Lord, O my soul" as given in the last paragraph but one. 
  On the theological import of this passage, see Abelson, Immanence of God, p. 109 n. 
  To visit the sick is a religious obligation. 
  "Be fruitful and multiply" (Gen. i. 28) was held in high esteem as the first commandment given to man. 
  I.e. the prophetic gift. 
  The sentence in brackets is added by M. 
  David who prayed even in the presence of the destroying angel; II Sam. xxiv. 17. 
  So M. correctly ; edd. Eliezer. 
  
  Daf 10b
  
  The phrase used here is identical with that in Gen. xxxvii. 19 applied to Joseph. More usually we have "The master of the dream," which merely represents the personification of the dream. See Bacher in R. E. J, xxxv. p. 238, n. 2. 
  M. adds : Finally Isaiah gave him his daughter in marriage, and there issued from him Manasseh and Rabshakeh. One day Hezekiah carried them on his shoulder to the Synagogue ; and one of them said, "Father's bald head would be fine for breaking nuts on," while the other said, "[It would be fine] to roast fish on." He threw them to the ground, and Rabshakeh was killed, but not Manasseh. He applied to them the verse, "The instruments also of the churl are evil ; he deviseth wicked devices" (Is. xxxii. 7). 
  Added by M. 
  M. : Johanan. 
  II Kings iv. 10, lit. "chamber of a wall." 
  See p. 56. 
  King Solomon was reputed to have compiled a book containing infallible prescriptions for almost all ailments. Josephus, Antiq. viii. ii. 5, mentions that he was skilled in expelling demons and "composed incantations by which distempers are alleviated." Hezekiah destroyed the book so that people in times of sickness should pray to God and not depend upon these cures. 
  Cf . II Kings xviii. 4. 
  He had his father's body borne to burial on a common pallet, because of his wickedness, instead of giving him royal honours. 
  II Chron. xxxii. 30. 
  II Kings xviii. 16. 
  This is a reference to II Ghron. xxx. 2 where it is mentioned that he observed the Passover in the second month. According to the Talmud, he had made a mistake in intercalation. The Hebrew month is lunar and lasts 29 or 30 days. Whether the 30th day was to be regarded as the last day of the month or the first of the new month depended upon observation of the New Moon (cf. Lane, p. 478). For the purpose of periodically adjusting the lunar and solar year (so that, e.g., the Passover which must be observed in the Spring should not occur in the Summer), an extra month was intercalated between Adar and Nisan seven times in nineteen years. On the Jewish Calendar, see J. E. III. p. 498, Oesterley and Box, pp. 346 ff. 
  I.e. the month having once been proclaimed Nisan, it cannot be intercalated. 
  By "Samuel" is meant the Amora of that name. He taught that if the year is to be intercalated, it must be announced before the 30th of Adar, since witnesses might come to testify that the New Moon had been observed on that day, and it would accordingly be reckoned as the 1st of Nisan. Hezekiah, however, thought that the 30th of Adar could never be reckoned as the 1st of Nisan. He therefore intercalated the year on that day, which afterwards proved to be the New Moon, with the consequence that he observed the Passover in the second month instead of in the first. 
  Because having prayed for it in his own name, it was granted in the name of another. 
  Lit. "chamber of a wall [kir]." 
  On the various meanings of aksedra (the Greek ὲξἑδρα) see Krauss, pp. 44 f. 
  M.: Raba b, Isaac which D.S. corrects to Rabbah b. Isaac. 
  He can refuse the invitation without being thought proud. To offer and accept such invitations belongs to the ordinary courtesy of Oriental life. Cf. Lane, p. 296. 
  Why mention "for there was his house," a fact well known? Since the preceding verse speaks of his circuit, these words are taken to apply not only to Ramah but also to the places there named. 
  In the parallel passage, Nedarim 38 a, the teaching is ascribed to Raba. 
  So M. Edd, : "a holy man" ; but those words are commented upon below. 
  That his food did not attract flies was evidence of his being a man of God. Cf. Abot 5:8 where it is stated that one of the ten miracles wrought in the Temple was "no fly was seen in the slaughter-house" (Singer, p. 200). 
  So M. ; edd.: R. Jose b. Hannina. 
  Lit. "the splendour of her beauty." להוד יפיה is read in להדפה "to thrust her away." 
  Cf. fol. 63 b. 
  Hence in Babylon it was customary to have the reading desk, where the Precentor stood, at a lower level than the floor of the Synagogue. In modern Synagogues the Precentor's platform is raised ; see Oesterley and Box, p. 338. But according to Elbogen, the recommendation of the Talmud to pray in a lowly place is intended to apply to the individual, not the Precentor. Cf. J. Q. R. xix. p. 705 n. 
  Lit. "a straight foot" i.e. they were placed together so as to appear like one foot. That is the correct posture for the Tefillah. J. T. offers two reasons: (1) to imitate the angels; (2) to imitate the priests in the Temple. 
  M. omits "R. Isaac said in the name of R. Johanan" which some edd. insert here. 
  Lit. "for your blood" — your life having been restored after the night's sleep. 
  M. here omits "in the name of R. Jose b. R. Hannina," rightly so because he was a disciple of R. Johanan. 
  "To receive upon oneself the Kingdom of Heaven" is the technical expression for reading the Shema'; cf. fol. 13 a, p. 82. 
  The first of the two benedictions introductory to the Shema'. See Singer, p. 37. 
  The benedictions have to be read with the Shema' even after the third hour; and this version of Rab Hisda's statement agrees with the Mishnah and Baraita. 
  As he pleases, standing or reclining or walking. 
  
  Daf 11a
  
  If, as Bet Hillel say, "When thou liest down and risest up" means the time when people lie down and rise up. 
  M. applies the bridegroom to "when thou sittest in thy house" ; but the reference to "way" later on is against this reading. 
  That one engaged upon a religious duty is exempt from reading the Shema'. 
  One has the choice of which road he will take ; similarly he can choose to engage himself in the fulfilment of a religious duty and consequently be freed from the obligation of the Shema'. 
  The Bible ordains that we should "speak of them" when walking by the way; does this not mean even when on the way to perform a religious duty? 
  To marry, whether a widow or a virgin, is a religious duty. Why, then, the distinction in the matter of reading the Shema'? 
  Whether she has signs of virginity, an important matter in the Orient. See Deut, xxii. 13 ff., Burckhardt, Arabic Proverbs (2nd ed.), p. 140. 
  An example of one labouring under mental anguish. 
  What explanation do they offer of "When thou walkest" as distinct from "when walking"? Bet Shammai had explained "when thou walkest" as excluding one occupied with a religious duty; but, according to the Gemara, "when walking" implies that. 
  For instance, the couriers of the Sanhedrin who, while not actually engaged in a religious duty, are for all that occupied with a task of religions import. According to Bet Shammai they need not interrupt their journey to read the Shema'. 
  What is their opinion of such messengers with reference to the Shema' ? 
  Acting according to Bet Shammai; but why did R. Ishmael sit up? 
  A compliment in the East ; cf. Lane, p. 29. 
  So Rashi. Another possible rendering is : "It is only in opposition to those who destroy [their beard by shaving]." Cf. T.A. i. p. 648 n. 858. The point of the parable is perverseness in doing the opposite of what is expected. 
  Out of deference to R. Ishmael. 
  That we both read the Shema' reclining. 
  During the Feast of Tabernacles when the Israelite is commanded to dwell in a booth. 
  Bet Shammai replied. 
  See Singer, p. 37, "Blessed... Who formest light" and p. 39, "With abounding love"; and p. 42, "True and firm." 
  See Singer, p. 96, "Blessed... Who at Thy word" and "With everlasting love"; and p. 98, "True and trustworthy" and p. 99, "Cause us...to lie down." 
  I.e. to conclude with the formula "Blessed art Thou, O Lord...." 
  M. : R. Jacob b. Iddi. 
  
  Daf 11b
  
  Singer, p. 87. 
  In the Biblical text. Is. xlv. 7. 
  Singer, ibid. 
  M. : Raba b. 'Ulla. On fol. 12 a, p. 75, the saying is quoted as the teaching of Rabbah b. 'Ulla, which is the correct form of the name. 
  Singer, p. 96. 
  Ibid. p. 39. 
  Which is prefaced to the evening Shema', ibid. p. 96. 
  Because this benediction includes : "O put it into our hearts to understand and to discern... and to fulfil in love all the words of instruction in Thy Torah. Enlighten our eyes in Thy Torah," etc. Singer, p. 39. 
  Even if the Shema' with its benedictions had been said. The views of the various Rabbis here mentioned are differently given in M. and edd. See D. S. ad loc. The aggregate is the same in all the variants, viz. that a benediction is necessary for each branch of study. 
  A Halakic commentary on Leviticus ; see J. E. xi. p. 330. 
  Singer, p. 4. 
  Ibid
  M. omits Hamnuna, making Rab the teacher.  
  Singer, loc. cit. 
  Added by M. 
  Lit. "the appointed one," He is identical with the Segan ha-Kohanim. On this official, see Schurer, II. i. pp. 257 ff., J. E. x. p. 196, and Buchler, Priester und Cultus, pp. 103 ff. Cf. also M. G. W. J. Lxiv. pp. 30 ff. 
  These are the three paragraphs of the Shema' ; Singer, pp. 40 ff. 
  Ibid. p. 42. 
  Ibid. p. 50. 
  Ibid. p. 53. 
  The priests were divided into twenty-four "guards" or "courses," each doing duty for a week, from one Sabbath to the next. On the functions of the priests in the Sanctuary, see Edersheim, The Temple, p, 86, Schurer, 11. i, p. 220. 
  Referred to above: The Temple-superintendent said to the priests "Utter one benediction." 
  M. : Raba and Rab Joseph. 
  E.g. two blessings have to precede the recital of the Shema'. If the first were said but the second omitted, then the omission of the second does not invalidate the first. All that R. Zerika said was that the practice of the priests in the Temple illustrated this principle ; and from this statement the conclusion was drawn that the benediction recited was "Who formest light." 
  
  Daf 12a
  
  This Service in the Temple was before daybreak. 
  Why was Rab Isaac b. Joseph so careful to mention that R. Zerika's opinion depended only on an inference and not explicit teaching? 
  Not the omission of a benediction; i.e. the principle "The benedictions do not invalidate one another" might have been taken to mean that the saying of "With abounding love" first (for the reason that it was not yet daybreak) followed by "Who formest light" was not invalidated because of the inverse order. But this inference would be incorrect. 
  Who declared that only the Decalogue was given on Mt Sinai ; so J. T. 
  This reading of M. is to be preferred to edd. : Rabbah b. bar Hannah. See Hyman, III. p. 1077 b. 
  A town in S. Babylonia where Rab founded his School ; Neubauer, p. 343. 
  The oldest Jewish settlement in Babylon, situated near the junction of the Euphrates and Nahr Malka. See Neubauer, pp. 350 f., Schurer, II. ii. pp. 224 f., J. K. IX. p. 208. 
  This is the benediction for any beverage except wine ; Singer, p. 290. For wine the benediction is: "...Who createst the fruit of the vine"; ibid. p. 287. 
  See p. 4 n. 5. 
  Instead of concluding "Blessed... Creator of the luminaries" (Singer, p. 39) he wrongly says the formula of the evening prayer (ibid. p. 96). 
  He wrongly commenced with the evening prayer, and when about to conclude it notices the error and ends it with the correct formula. 
  The benediction is correct but the conclusion wrong. 
  The benediction is wrong but the conclusion correct. 
  Are we, by analogy, to apply this rule to the instance of wine and beer? 
  The addition of "Blessed art Thou, O Lord" constitutes what follows a complete benediction in itself, quite irrespective of what precedes. For that reason, although the main theme was wrong, so long as the concluding benediction is correct, the requirement of the law has been fulfilled. The instance of wine and beer is different, because he began the benediction for wine and in the middle noticed the error, but the words which followed did not constitute a complete benediction. 
  The formula "Blessed... Creator of the luminaries" contains the divine Name and is, according to Rab, a complete benediction. But according to R. Johanan who requires the inclusion of the words "King of the universe," how can it be considered a complete benediction ? 
  See fol. 11b, p. 70. 
  The morning prayer opens "Blessed art Thou, O Lord our God, King of the universe, Who formest light and createst darkness" (Singer, p. 37); the evening prayer "Blessed art Thou, O Lord our God, King of the universe... Thou rollest away the light from before the darkness" (ibid. p. 96). In either case his benediction refers to the Kingship and can apply to either "light" or "darkness," since both are mentioned. Therefore the objection raised on the score of R. Johanan's requirement is not valid. 
  The instance of wine and beer. 
  The instance quoted is parallel to that of wine and beer; and if the "general rule" includes the former, why not the latter? 
  The benediction after eating bread contains "Since Thou nourishest and sustainest all beings... Blessed art Thou, O Lord, Who givest food unto all" (Singer, p. 280) ; this would appropriately apply also to dates. 
  M. : Raba b. Hannina ; another variant is : Rabbah b. Hannina. See D. S. ad loc. 
  Singer, pp. 42, 98. 
  The morning prayer refers to God's lovingkindness, the evening prayer to His faithfulness in fulfilling His promises. 
  The regulation is to bow four times : at the beginning and end of the first benediction (Singer, p. 44), "We give thanks unto Thee" (p. 51), "Blessed... Whose name is all-good" (p. 53). 
  Therefore one should stand erect on mentioning His name. 
  Therefore he should still be bent on mentioning His name. 
  I.e. When the Name is mentioned, one should be bowed? 
  
  Daf 12b
  
  With one sharp bend of the body, but he raised himself gradually and painfully. 
  See Singer, pp. 45, 48. 
  Even during the days of penitence. 
  M. : Rabbah. 
  The verse quoted refers to Saul ; and it may be argued that one should grieve for the anxieties of a king, but not of a scholar. 
  This verse is explained as referring to Doeg and Ahitophel, who were authorities on Torah. 
  The verse quoted refers to the people generally, not an individual. 
  See p. 12 n. 1. 
  In I Sam. xxviii. 6 it is stated, "The Lord answered him not, neither by dreams, nor by Urim, nor by prophets." Saul omitted to mention the Urim because the oracle was worked through the priests, and he had smitten their city (ibid. xxii. 19). This is evidence of shame for his crime. 
  These words do not occur in the Bible text and are omitted in M. 
  I.e. my division in Heaven — evidence of Saul's sins having been forgiven. 
  These words were spoken by the Gibeonites who wished to vent their hatred on Saul's house ; they would accordingly not have referred to Saul as "the chosen of the Lord." The Rabbis therefore explain that these words were uttered by a Bat Kol; and if he was proclaimed "the chosen of the Lord," that is evidence that he had received forgiveness. 
  M.: Rabbi b. Zutarti in the name of R. Jose b. Zebida. For "Rabbi" read probably "Rabin" ; see D, S. ad loc. 
  Num. xxii. 2-xxiv. 25. 
  Lev. 25:35-38. The last verse reads, "I am the Lord your God, Who brought you forth out of the land of Egypt." 
  Lev. xix. 36, "Just balances, just weights... shall ye have; I am the Lord your God who brought you out of the land of Egypt." 
  It contains a reference to lying down and rising up. 
  Num. 15:37-41; Singer, pp. 41 f. 
  M.: Jose b. Zebida. 
  M. : Rab Joseph taught. 
  Referring to the third paragraph of the Shema'. The reason why this paragraph is said at night cannot be because of the reference to the "Fringes," since the regulation concerning them does not apply at night. It is said because of the reference to the Exodus. 
  The ordinary translation would be "about seventy years old" ; but see the narrative on fol. 28a, p. 182. There is a variant "eighty years old" which Bacher considers the truer reading ; see A. T. i. p. 214 n. 7. 
  
  Daf 13a
  
  God Himself refers to bim by that name, Gen. xlvi. 2. 
  See p. 41 n. 4. 
  Abram is taken to mean "the father of Aram," whereas Abraham means "father of a multitude of nations" (Gen. xvii. 4). 
  Sarai is taken to mean "my princess," whereas Sarah means "princess" (sc. of all). 
  Would a command and prohibition be transgressed? 
  The command was meant for Abraham only. 
  The verse narrates history and continues "and gavest him the name of Abraham." 
  A prayer inserted at the end of each chapter. On the method of naming the Chapter, see Introduction, § 2. 
  I.e. intended that his reading of the passage should be the fulfilment of his duty to recite the Shema'. But see the explanation in the Gemara. 
  The reference is to somebody in authority who might resent the omission to salute him. 
  At the end of "Creator of the luminaries," Singer, p. 39. 
  The second section of the Shema' deals with the duty of studying Torah which continues throughout the day and night ; cf. Josh. i. 8. But the third paragraph contains the law of "Fringes" which does not apply at night. 
  That would seem to be implied in the statement "if he directed his heart"; but elsewhere in the Talmud it is stated that Kawwanah is not required. See Rosh Hash. 28 a. 
  How can it be maintained that "if he directed his heart" means to study and not to prayer, since the Mishnah opens with the statement that he was studying? 
  The man who was reading the Torah may have been a corrector of manuscripts and examining a paragraph of the Shema'. Of him it is required that his reading shall hare been with the intention of fulfilling his duty to recite it. 
  In Hebrew only. 
  See p. 9 n. 2. 
  The Shema' was read in Greek in Caesarea; Schurer, II. ii. p. 284. 
  How does he interpret the word "Hear"? 
  I.e. the Shema' must be read audibly. 
  He cannot derive it from "and these words shall be," since he has already used that to prove that only Hebrew may be employed. 
  If Rabbi were of opinion that the Torah can only be read in Hebrew, it would necessarily apply to the Shema'. Why, then, should he draw a conclusion from "And these words shall be"? His opinion must therefore be that the Torah can be read in any language ; and he draws the conclusion from "And these words shall be" that the Shema' must be read in Hebrew to oppose the inference which the Sages drew from "Hear, O Israel." 
  
  Daf 13b
  
  M. : Ahai. We must read in the text B. Aha, not Rab Aha. 
  M.: Eliezer. 
  The first paragraph of the Shema'. 
  M.: Joshua. 
  Deut. xi. 19, in the second paragraph of the Shema'. 
  The reference to "heart" in the second paragraph does not indicate Kawwanah, but teaches that the arm-Tefillin must be placed over against the heart. It is worn upon the muscle of the left arm, at a point nearest the heart. 
  The first paragraph contains "and thou shalt talk of them," i.e. the command to recite; but the second contains "Ye shall teach them your children to talk of them" (so literally ; i.e. so that your children may talk of them by studying Torah). 
  So M. ; edd. Kawwanah of the heart. 
  M. adds : b. Joseph. 
  Thereby emphasising the doctrine of the Unity of God. 
  M. : R. Zera. 
  I.e. dwell on the word while reflecting that God is One everywhere. 
  See above, at the beginning of the folio. That view is, the whole of the first paragraph requires Kawwanah. R. Johanan, in consistency with that opinion, maintains that if one has to stand for the recital of any part of the first paragraph, he should remain standing for the whole of it. 
  Instead of "Our Rabbis have taught," M. reads : Rab Judah said in the name of Samuel. 
  When in the course of teaching the time of the Shema' arrived, Rabbi did not stop to recite it. 
  A form of address used by R. Hiyya to Rab, his nephew. See below, fol. 43a. By "princes" must be understood "ancestors great in Torah." It has been ingeniously conjectured that for פחתי (an uncertain word) we should read אחתי "son of my sister," that being the relationship in which Rab אחתי could have been corrupted. The 'Aruk reads פאתי, which may be connected with πἡοϛ  or πάοϛ "a relative by marriage"; see Krauss, p. 420. 
  An act which the pious Jew performs when reciting the first sentence of the Shema', based on Moses' action of hiding his face at the theophany (Exod. iii. 6). This was an indication that Rabbi recited the opening verse. 
  And he intended this as a substitute for the remainder of the Shema'. 
  Rabbi dealt with the theme of the Exodus when the time of the Shema' arrived, but afterwards recited what he had omitted. 
  M. : Isaac. 
  M. incorrectly adds : b. Isaac. 
  Not Rabbah as in some edd. 
  The word פרקיד is derived from πρωκτὁϛ by Perles, J. Q. R. xvi. p. 355. The objection to this position is it tends to nocturnal pollution. 
  But R. Meir's view which has been under consideration so far cannot agree with R. Judah's, since the latter expounds a different opinion in the Mishnah. 
  
  Daf 14a
  
  "Or the Megillah" is added by M. 
  The Hallel proclaims the miracle of the Red Sea, and the Megillah the miracle of the frustration of Haman's plan to destroy the Jews. 
  M. : Raba. 
  In Tosafot it is pointed out that there is no cause to stress the "individual," the rule holding good also of a Congregation. 
  On the New Moon and the last six days of Passover; see Singer, p. 220. 
  So M. correctly. Edd : Rab b. Shaba. 
  M. : the School (or house) of Rabina. 
  M. omits "not"; but its inclusion emphasises the objection. 
  M. : R. Isaac b. Ashyan. 
  A voluntary fast is here meant. On a statutory fast there is no question that tasting (e.g. food that is being cooked) is forbidden. 
  According to one interpretation, the Tefillah is here intended; otherwise it is contradicted by the passage quoted by Rab Sheshet from the Mishnah, which permits one to offer greeting between the sections of the Shema' — which is recited before the Tefillah. But R. Abba interprets the phrase "before he prays" quite generally. 
  On the Bamah was offered what should have been brought to the Temple. Similarly to greet a man before praying is to give him what is due to God. 
  To pay him honour instead of God. 
  I.e. translate "for as an idolatrous altar is he to be accounted" if honour is paid to him first. 
  Interpreting the latter part of the verse as it is written, without reading Bamah for bammeh. 
  M.: Rab Nahmnn b. Isaac. 
  See p. 82. 
  To greet him, intentionally paying him the first honour. Should he meet him casually, he may salute him prior to praying. 
  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. 
  The verse is made to refer to man, not God. "Righteousness" is understood as the morning devotions. 
  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. 
  Translating thus : He who abides seven [nights] without being visited [by a dream] is evil. 
  So M. correctly. Edd.: Aha. 
  M: Hiyya b. Abba. 
  Retaining the reading sabea' in Prov. xix. 23. 
  Between the end of the third paragraph of the Shema' and the beginning of the benediction which follows; Singer, p. 42. 
  
  Daf 14b
  
  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 ? 
  M.: "Raba," and so to the end of the paragraph. 
  "To descend" (or "to pass" so. before the Ark) means to act as Precentor. On "descending," see p. 65 n. 5. 
  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. 
  Since nothing has been mentioned about the "Fringes" — the theme of the paragraph — one cannot be regarded as having commenced it. 
  M. : Behold Rab Samuel b. Rab Isaac has declared. 
  In Babylon. 
  I.e. the benediction commencing "True and trustworthy"; Singer, p. 93. This benediction contains a reference to the Exodus. 
  Even in his night-prayers; see above fol. 12b, p. 80. 
  Continuing "Who is like unto Thee, O Lord?" Singer, p. 99. 
  Some edd. read "learning" in error. 
  Why is all this argument necessary, since R. Joshua b. Karhah gives a reason in the Mishnah ? 
  To read the Shema' before patting 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. 
  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. 
  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. 
  Engaged in digging; in which case one continues the work, while the other offers his prayers. 
  This Rabbi's statement in the Mishnah is interpreted to mean that first the Shema' must be read and then the Tefillin laid. 
  M. adds : "to study the Chapters of the Sifra debe Rab" as on fol. 11b, p. 71. 
  Prior to studying Torah. 
  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'." 
  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. 
  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. 
  M. : Rabbah b. Bar Hannah said in the name of R. Johanan. 
  
  Daf 15a
  
  "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. 
  So M. correctly; edd. Raba. Cf. Hyman, II. p. 437 a. 
  "His whole body" added by M. 
  Implying that he is totally clean. 
  M.: Raba to Rafram b. Pappa. 
  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. 
  M.: "At the time of the reading of the Shema'." He feared that the right time would pass during the search for water. 
  The time for Tefillah is not so strictly defined. 
  Some authorities insert here : "These are the words of R. Judah." 
  Who allows it to be read inaudibly, how does he explain "Hear"? See fol 13 a, p. 83. 
  Because the act was accompanied by the saying of a benediction which the deaf man would not be able to hear. 
  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. 
  Omitted by M. in conformity with the wording of the Mishnah. 
  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. 
  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. 
  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. 
  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. 
  That even ab initio it is permissible for a deaf man to separate Terumah. 
  That only post factum is the inaudible Grace after meals valid. 
  So M.; not "there is a Mishnaic teaching" as in edd. 
  Not on their audibility. 
  As to introduce R. Meir's teaching into the discussion. 
  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. 
  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. 
  A boy under the age of 13 years. 
  The point at issue is the fact that such a recital must be inaudible to the reader. 
  
  Daf 15b
  
  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. 
  The stage of mental development when he is introduced to the practice of the religious duties — about the age of nine or ten years. 
  As in note 2 p. 97. 
  As in note 3 p. 97. 
  As in note 4 p. 97. 
  As in notes 8 and 9 p. 97. 
  M.: Mar 'Ukba. 
  I.e. ab initio it should be audible; only post factum is it valid if inaudible. 
  And post factum the inaudible reading is valid. 
  Which involve the utterance of a benediction. 
  Therefore audibility should be required! 
  The word hasket translated "attend" is rendered in R.V. "keep silence." For some Rabbinic interpretations of the word, see fol. 63 b. 
  With R. Judah in permitting the inaudible reading to suffice post factum, and with R. Jose in allowing the letters to be indistinctly enunciated. 
  Referring to the Sadducees ; cf . Schurer, II. ii. p. 38. 
  So M. correctly ; not Osha'yah as in edd. Rab Josiah is not the same as R. Josiah mentioned in the preceding paragraph. 
  E.g. "Thou shalt write them... thou shalt bind them." 
  On this argument, see p. 18 n. 5. 
  welimmadtem "and ye shall teach" is pointed welimmud tam "and the teaching [shall be] perfect." 
  By reason of a word ending with the same letter as the initial of the next word. 
  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. 
  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. 
  
  Daf 16a
  
  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. 
  "For it is written" etc. is a later addition to the text; cf. A.P.A.i.p.451 n. 4. 
  Occurring in the first and second paragraphs respectively. 
  And there is no need to repeat from the beginning. 
  M. : Hast thou not taught us... the Shema' on the first night? 
  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. 
  Through fear of falling. The law is stricter with him, because his time is his own. 
  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. 
  M. adds : R. Simeon b. Johai says. 
  With "Hear, O Israel," i.e. the Shema*, since the word "hear" is common to both. 
  M. : Hiyya b. Abba in the name of R. Johanan. 
  Singer, pp. 44 ff. 
  To act as Precentor, because this would interfere with their duty to their employer. 
  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. 
  The prayer "Give us understanding"; Singer, p. 55. 
  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. 
  If he said it in its entirety, it might interfere unduly with his work. 
  The Grace before meals is not a Pentateuchal ordinance, but the Grace after meals is. Cf. fol. 48 b. 
  What are the two benedictions? 
  Singer, p. 280, "Blessed art Thou. ..Who givest food unto all." 
  Ibid. "We thank Thee" and p. 282 "And rebuild Jerusalem." These two benedictions are to be condensed into one. 
  There would then be no opportunity for the labourers to waste time under the pretext of saying the entire Grace. 
  See p. 67 n. 5. The remainder of this Gemara is repeated from fol. 11 a, p. 68. 
  
  Daf 16b
  
  M.: Hast thou not taught as...? 
  I.e. a reputation for excessive piety by reading the Shema' on such an occasion, which might not be justified by other acts of his. 
  The laws of mourning (here abelut, the mourning before the burial, which is stricter than abelut, mourning after burial) are derived from Deut. xxvi. 14. Being a Pentateuchal ordinance, how could he set them aside for the personal reason he gives ? 
  This verse relates to a time of mourning, and it mentions only "a bitter day" ; from this he deduced that the "bitterness" does not apply in the night. 
  It is still customary for the friends who attend the funeral to form themselves into two rows through which the mourners pass, receiving words of condolence. 
  Said after the meal on returning from the cemetery. 
  The formula is: May the Omnipresent comfort you in the midst of the other mourners of Zion and Jerusalem. 
  So Jastrow; Krauss, p. 74, "the inner-room." 
  I.e. I gave you a plain hint that I did not wish to receive your condolence. 
  What higher praise could be spoken of any man? 
  Abraham, Isaac and Jacob. 
  Sarah, Rebecca, Rachel and Leah. 
  Not given to the sons of Jacob who founded the tribes called by their same. 
  Lit. "with lips of joyful songs" ("songs," being an unspecified plural, equals two), i.e. a song in this world and a song in the world to come. Bacher considers that the derivation is based upon the spelling of the word for "joyful songs." רננות instead of רנות. A. P. A. II. p. 15 n. 3. 
  I.e. after "Blessed... Who blessest Thy people Israel with peace"; Singer, p. 54. 
  Bacher would give the word the meaning "our dwelling-place"; A. P. A. I. p. 244 n. 7. 
  The Rabbinic name for Paradise. 
  M. adds : and have compassion upon us. 
  In J. T. it is Hiyya b. Abba. 
  This prayer is now included in the Service for the Sabbath before the New Moon; cf. Singer, p. 154. 
  See Singer, p. 7. 
  Rabbi Judah the Prince was an intimate friend of the Roman Procurator in Judea. Although the latter placed a number of his men at Rabbi's disposal to protect him, yet he prayed to God for help against his adversaries, not relying upon human aid. 
  
  Daf 17a
  
  The "household above" is the angelic host whose dissensions lead to quarrels on earth. The "household below" is either mankind generally or the Sages of Israel. 
  But for the prestige it brings them. Cf. Abot iv. 7: "Make not of the Torah a crown wherewith to aggrandise thyself, nor a spade wherewith to dig. So also used Hillel to say, He who makes a worldly use of the crown of the Torah shall waste away. Hence thou mayest infer that whosoever derives a profit for himself from the words of the Torah is helping on his own destruction." Singer, p. 196. See Schechter, Aspects, pp. 159 ff. 
  The evil impulse in man ; cf. I Corinth, v. 7. 
  Religious oppression. 
  Some edd. read : to humble them before and behind us. 
  M. adds : Raba the whole of the year and of. 
  It figures now in the Service of the Day of Atonement ; Singer, p. 263. 
  This sentence is omitted in M. as well as in the Prayer Book version ; see Singer, p. 54. 
  M. inserts here : Return their recompense upon their head; destroy them and humble them before me. And do Thou deliver me from calamities and adverse times, and from all kinds of punishments which are hastening to break forth upon the world. 
  M. inserts here : A certain disciple used to add at the conclusion of his prayer : Close mine eyes from looking on evil, mine ears from hearing idle words, my heart from reflecting on wickedness, and my reins from thinking of transgression. Make my feet to walk to Thy commandments and righteous ways ; and may Thy mercies be turned upon me so that I may be of those spared for life in Jerusalem. 
  "Said: R. Meir" added by M., probably correctly. See D.S. ad loc., A.T. II. p. 13 n. 1. This reference to R. Meir connects the series of prayers with the series of aphorisms which follows. 
  Jabneh (in Greek, Jamnia) is identical with Jabneel (Josh. xv. 11), and is situated in S. Palestine, near the coast. After the destruction of the Second Temple, the town sprang into great prominence, inasmuch as the Great Sanhedrin transferred its sittings there from Jerusalem ; and Rabban Johanan b. Zakkai founded a School which became famous. See Neubauer, pp. 73ff., J. E. vn. p. 18. 
  Cunning in devising ways of manifesting his fear. 
  By greeting them without waiting for their salutation, as Rabban Johanan did. 
  Some edd. read : all that learn thereafter. 
  He who learns only to display his knowledge by contradicting others is not one who practises Torah for its own sake. 
  See above p. 109 n. 2. 
  cf. Matt. xxii. 30. 
  I.e. their beholding God was the equivalent of eating and drinking. Thus it is said of Moses that, during his stay on Mt Sinai, he neither ate nor drank (Exod. xxxiv. 28) but was nourished from the lustre of the Shekinah. See Exod. Rab. 3:1. 
  "Our Rabbis have taught" is wanting in edd., but added by M. 
  The verse is given a complimentary sense which it does not possess in the context. 
  Since they are exempted from many religions duties incumbent upon men. See fol. 20 b, p. 132. 
  The reference is to the Schools at a distance from their homes. The classic example is that of 'Akiba's wife who induced him to leave her to prosecute his studies, and he remained away twenty-four years. See Ketubot 62 b. 
  At the conclusion of their studies. 
  M. : Rabbi. 
  I.e. enjoy the good things of life. 
  In the investigation of Torah. 
  Allufim means "oxen" (so R.V. here), but also "leaders." 
  
  Daf 17b
  
  "Like the Nazarene" is omitted in the later editions through fear of the Censor. "Spoiled (or, cooked) food in public" means, laid himself open to suspicion of heresy by his public declarations. See Herford, Christianity in Talmud and Midrash, pp. 60 f. 
  By the "stout-hearted" is here understood the pious who are "far from righteousness" in the sense that they cannot rely upon it for their sustenance, but have to labour with their arm. 
  "From Mount Horeb" should probably be omitted, being a reminiscence of Abot vi. 2 (Singer, p. 205). Cf. Bacher, A.B.A. p. 11 n. 58. 
  I.e. Hannina b. Dosa who was renowned as an ascetic and thaumaturgist. See fol. 33 a, 34 b, pp. 219, 230, 232. 
  The carob-tree or locust was the food of the poorest and of ascetics (cf. Matt. iii. 4), and despised by the people. The Midrash declares: When the Children of Israel are obliged to eat carobs, they become repentant; Levit. Rab. xxxv. 6. 
  The inhabitants of Gobia in Babylon. A tradition identities them with the Netinim of the Bible, the descendants of the Gibeonites (hence, Gobeans) who were made hewers of wood and drawers of water in the days of Joshua. See Kiddushin 70 b. 
  M. : Abbai. 
  A town in Babylon. It possessed a famous School of which Rab Ashe was Principal, and twice a year — before the Passover and New Year — crowds came there to hear the Torah expounded. 
  Ab is the fifth month of the year. On the 9th of this month, both Temples were destroyed and the day is observed as a solemn fast. 
  In this matter and cease work. Consequently Rabban Simeon b. Gamaliel's teaching here contradicts his teaching in our Mishnah. 
  To remove the contradiction, B. Johanan suggests that in the quoted Mishnah, it is the Rabbis, not Rabban Simeon, who say "Everyone should regard himself as a disciple of the wise." 
  Consequently it would not be presumptuous for one who was not a disciple to abstain from work. 
  Waiting to relieve the bearers. 
  Having already borne the coffin. 
  See p. 106. The reference in the next sentence is to a row two-deep. 
  Edd. print here Mishnah III (p. 131) unnecessarily, since it is treated separately. 
  A meal was taken reclining on the left elbow on a couch as a mark of comfort and ease. Cf. Oesterley and Box, p. 391 n. 1. 
  
  Daf 18a
  
  "Reading Shema' and Tefillah" is added by M. and is found in Semahot x (cf. Mo'ed Katon 23 b) from which this quotation is taken. Tefillin is not mentioned becaase the phylacteries are not worn on the Sabbath. 
  M. : Rabban Gamaliel. 
  Shema' and Tefillah. 
  Between Rabban Simeon and the other Rabbis that the former raises this point. 
  When this, as it sometimes does in Jewish law, becomes a duty, then Rabban Simeon does not allow it to be an exception to the rule that all signs of mourning must be discarded on the Sabbath. 
  In contradiction to the inference drawn from our Mishnah. 
  Not to the mourner who eats in another room or in a neighbour's house ; thus the Baraita presents no contradiction. 
  Rejecting Rab Pappa's solution, Rab Ashe declares that "lying before him" is not to be understood literally, but means the duty of burial is still his. 
  When he said "before me," Abraham was addressing the sons of Heth and was not in the actual presence of the body. 
  The Jewish custom is not to leave the body alone until burial, there being somebody always present to "watch." See Oesterley and Box, p. 332. The reason is to protect the body from mice. Cf. below. 
  There is none so poor as the dead. Cf. fol. 3 b, p. 10 n. 4. 
  They do not take it in turn to watch and pray. 
  Sit on them to escape on his ass. 
  In time of danger he may pack the scroll into the saddle-bag and ride on the ass. 
  M. adds: a distance of four cubits. 
  An act of respect shown to the dead stands in a higher scale, according to Rabbinic teaching, than to the living, because it is disinterested. On the phrase "Deal kindly and truly with me" (Gen. xlvii. 29) the Rabbis comment that "kindness of truth" is that performed to the dead; Gen. Rab. xcvi. 5. 
  "Upon the graves" is added by M. The "fringes" are the Sisit attached to the corners of the garment. 
  So literally; R.V, : a valiant man. 
  
  Daf 18b
  
  Pointing the word mekabbes el "the gatherer for God." 
  By "Moab" is here understood David who was descended from Ruth the Moabitess and provided the site for the Temple. 
  To harden his body in order the better to master the intricacies of the Torah (= slay a lion). 
  On the Sifra see p. 71 n. 6. It is regarded as the most difficult of the Halakic commentaries on the Pentateuch and is therefore called "a lion." He mastered this work on a winter's day, i.e. in a short space of time. 
  M. adds : But was he dead ? He was living ! 
  They were named Judah and Hezekiah; cf. A. P. A.I. pp. 48 f. 
  To till their inheritance. 
  Who had died recently. 
  A Roman coin. The silver denarius is here intended, which was worth a twenty-fourth of the golden denarius, about 7d. 
  It was the New Tear's night when God began His annual judgment of the world. 
  In the heavenly court of justice. 
  Instead of linen shrouds ; cf. Oesterley and Box, p. 333 ; Lane, p. 518. 
  They were both spirits of girls. 
  The first rainfall is from the 17th to the 23rd of the 8th month; the second from the 23rd to the end of the month. 
  Who bad been buried in the reed-matting. 
  Who was acquainted with this story, on passing over into the world of spirits, related the facts to them ; but they did not know of it of their own accord. 
  M. : landlord's daughter. 
  The cemetery. 
  Kohl as commonly used in the East ; Lane, p. 37. 
  A word meaning "silence" used in the Psalms to describe the silence of the grave ; cf. Ps. xciv. 17, cxv. 17. In the Talmud it is the name of the guardian angel of the departed. 
  He announces to the disembodied spirits who will soon join them ; but otherwise the dead do not know what transpires on earth. 
  To the dead who appeared to him seated in conclave. 
  The Torah is studied in Heaven as well as on earth. Cf. Bab. Mesia' 86a (translated by Herford in J. Q. R. II. p. 457). 
  A departed colleague. 
  Cf . Matt. vi. 19. 
  What transpires on earth, since Abba knew of his son's impending death. 
  His opinion, as stated above (fol. 18a, p. 119), had been that the dead knew nothing. 
  To Moses prior to his death. 
  
  Daf 19a
  
  This is the reading of M. and is probably oorreot. The reading of the edd. : "Rab Pappa said, Somebody spoke evil" is intended to remove the reproach from him. 
  M.: Rab Hisda said: This refers. 
  "Our Mishnah" usually means the paragraph of the Mishnah under discussion. Here it refers to the work as a whole. 
  The washing of the hands before a meal is a Rabbinical ordinance, and to despite it reflects on the honour of the teachers. 
  Num. v. 11 ff. 
  They merely pretended to give her the bitter waters. This is the interpretation of many commentators. Rashi renders; "They administered them to one who was like themselves," i.e. despising Shemayah and Abtalion on the ground that they were not of pure Jewish stock. According to Gittin 57b they were descendants of Sennacherib, king of Assyria. 
  On the Passover festival when the court was thronged with pilgrims. 
  "The circle-drawer." He was a famous ascetic to whom the people 
  M.: "There is a teaching: R. Jose said." This reading is adopted by Bacher, A. B. A. p. 103 n. 11. 
  With the head, legs and entrails (cf. Exod. xii. 9). But this should be done only by the pilgrims in Jerusalem, whereas Theodosius introduced the practice into Rome. 
  According to M. the subject is "the Sages." Some edd. make the subject Simeon b. Shetah : but this would be an anachronism. See A.T. ii. p. 561 n. 1. 
  Here, then, is another instance of arrogance against the Most High, 
  A portable earthenware oven is like an earthenware vessel and can contract defilement. In the latter instance, the vessel cannot be purified and must be broken to pieces. In the opinion of the Sages, the same rule applies to the oven. R. Eliezer allows the oven to be cut horizontally into layers and sand placed in between and cemented over. 
  Krauss, p. 251, thinks that the word translated "serpent" is really a proper name, Έχῖυοϛ, after whom that sort of oven was called. See his discussion in Part I of Lehnworter, pp. 295 f. 
  Everything which had been in contact with this oven. 
  Lit. "blessed," an euphemism. 
  That the Bet Din excommunicates a man for a lack of respect to a teacher. 
  He holds that, as in the Baraita here quoted, wherever in the Mishnah an individual Rabbi resists the opinion of the majority, it comes under this heading. 
  According to J. T., one hour before. 
  Lay himself open to an imputation. 
  In our Mishnah. 
  
  Daf 19b
  
  Where the mourner is standing. 
  As spectators, not comforters. 
  A mixture of wool and linen; cf. Lev. xix. 19, Deut. xxii. 11. 
  By reason of a grave being there. 
  Hence out of deference for a human being, they disregard an ordinance of the Torah. 
  A Bet Peras is a field, half a furrow in length and breadth, on to which crushed bones may have been carried by a plough which had passed over a grave. Contact with even a fragment of a bone would cause defilement. Peras is of doubtful etymology. It is explained by some to mean "half"; cf. Dan. v. 28. Wiesner, p. 49, connects it with πῠρά, because the corpse was usually first burnt. See also T. A.II. p. 490 n. 550. 
  Therefore the deference they show to the mourner does not involve disregard of the Torah. 
  Without contracting defilement. 
  M. : Rab Judah b. Ammi in the name of Rab Judah. 
  He was a Kohen and consequently forbidden to come into contact with the dead : cf. Lev. xxi. 1-3. 
  Probably Agrippa I and Herod II; A. T. I. p. 47. 
  In J. T. it is recorded that when Diocletian visited Tyre, R. Hiyya b. Abba (who was a Kohen) crossed a cemetery to meet bim. 
  M.: Rabbah. 
  They misunderstood him. He meant the only prohibition of the Torah set aside is that implied in the verse quoted, which teaches that the ordinances of the religious leaders of the age must be adhered to. Consequently, in actual practice, it is only Rabbinical injunctions which are set aside by the honouring of one's fellow-creatures. 
  They allow their authority, though it is based on the Torah, to be set aside for this purpose. 
  In the Hebrew, the negative "not" is attached to the verb "see" and has to be understood with "and bide thyself." According to the Rabbinic interpretation, since there is no negative qualifying "and hide thyself," it is to be deduced that there are times when one may not restore a straying animal. 
  Who is forbidden contact with the dead. 
  I.e. his loss in restoring the animal would be greater than the owner's if it were not restored. M. reads "his loss" instead of "his work." 
  Why should the Elder consider his dignity before the performance of a duty? 
  The Torah expressly makes such an allowance. 
  By analogy that one need not take off a garment in the street if diverse kinds are foand in it out of self-respect (seeing that the Elder is permitted to consider his dignity), but wait until be reaches his home. 
  The matter of the straying animal involves nothing more than the owner's loss; it is consequently of less seriousness than a matter involving a principle. 
  A Nazirite may not make himself ritually unclean by contact with the dead. The list of relations is: father, mother, brother, sister; and the Halakic commentary on Numbers and Deuteronomy, the Sifre, discusses the reason why each is mentioned : He may not defile himself for his father, but he must for a Met Miswah (see Glossary, s.v.); nor for his mother, but even if he be a Kohen as well as a Nazirite (i.e. doubly prohibited against such contact), he must defile himself for a Met Miswah ; nor for his brother, but even if he be the High Priest as well as a Nazirite, he must defile himself for a Met Miswah. The explanation of "his sister" is given in the Gemara. 
  The Nazirite who is a High Priest. 
  Which had to be performed at a certain time, and he would be precluded from officiating if he were unclean. 
  
  Daf 20a
  
  The duty of burial is to show respect to the body; why should respect for a person set aside the Pentateuchal prohibition against defilement? 
  And (according to the Rabbinic deduction above) the Torah gives him permission. 
  No analogy can be drawn between the wearing of mixed stuff and the burial of a Met Miswah, because they fall into different categories. The former is a prohibition as an act — one has to "arise and do" [קום ועשה] it (by putting on the garment), to commit the transgression. With the Met Miswah, on the other hand, it is the omission to bury which constitutes the transgression. To "sit and do nothing " [שב ולא תעשה] is what is forbidden. 
  The Fourth Order of the Mishnah. The detailed division of the Mishnah is given in an Appendix by Oesterley and Box. 
  The last Tractate of the Sixth Order. 
  The disputations between Rab and Samuel are proverbial for their complexity. 
  Others explain: with thirteen different methods of interpretation. In either case, the intention is that the superiority of earlier generations could not be on the score of learning. 
  He merely prepared himself to fast and pray for rain. On any occasion of mourning or self-humiliation, the shoes are taken off. 
  Some edd. read "Samaritan," to satisfy the scruples of the Censor. 
  A word of uncertain meaning; either a kind of headgear or a showy mantle worn by disreputable women. The same word occurs in Dan. iii. 21 where R.V. renders "mantle"; but the Oxford Lexicon, ed. Brown, etc., p. 1097b prefers "cap." 
  There is a double play of words. Matun means "deliberate"; hence if he had not been hasty, it would have saved him 400 Zuz. Matun also resembles the word for "two hundred," which being repeated, totals 400. 
  The bath of purification, called Mikweh, is here intended. Certain regulations had to be observed, otherwise the act of purification would be invalid. 
  On the beauty of R. Johanan, see fol. 5 b, p. 24. 
  The malignant power which bewitches and harms its victims. It is often used, as here, to denote sexual passion. The belief in the Evil Eye was widespread in the Orient; cf. J. E. v. p. 280; Lane, pp. 256 f. 
  Joseph who rejected the advances of Potiphar's wife. 
  
  Daf 20b
  
  "Command" is literally "command of Do" as distinct from a prohibition — "command of Do not." 
  This paragraph is omitted in some edd. 
  The law of Tefillin (Deut. vi. 8) is immediately followed by the law of Mezuzah (ibid. v. 9) ; the inference might therefore be drawn that they are identical in scope of obligation. 
  The command to "teach them diligently unto thy children" (ibid. v. 7) might be placed in the same class as the law to "write them upon the doorposts" (ibid. 5:9). 
  See Singer, p. 124, Oesterley and Box, pp. 375 ff. 
  The obligation to "observe" belongs to women, because there are several "prohibitions" (see p. 132 n. 1) in connection with the Sabbath. 
  We "remember" the Sabbath by the Kiddush (see Glossary, s.v.). 
  By saying Grace after meals on their behalf. 
  That a woman may say Grace for her husband and a son for his father. 
  I.e. ordained by the Torah, since that is presupposed in the argument. 
  According to R. Meir, food the size of an olive ; according to R. Judah, the size of an egg. See fol. 45 a. 
  The minor. 
  The father who has eaten only the quantity required by the Rabbis. The question at the head of the paragraph remains unanswered ; but the Halakah regards the woman as being enjoined by the Torah to say Grace, as implied in our Mishnah. 
  Lit. "Who lifteth up not the countenance." 
  I.e. he does not even meditate on the benedictions. 
  Cf. Exod. xix. 15. The Israelites had to be ritually clean just to hear the Divine words. Therefore to hear (and consequently, to meditate upon) Torah is the equal of utterance. 
  
  Daf 21a
  
  A quotation from the next Mishnah, fol. 22b, p. 148. 
  M. adds: in the name of Rab. 
  See fol. 11 b, p. 71. 
  In Joma 37a this verse is explained as follows: When Moses was about to begin his song, he said to Israel, "I will open with a benediction, viz. 'For I will proclaim the name of the Lord,' and ye will respond with 'Ascribe ye greatness unto our God '." 
  I.e. it is not ordained by the Torah. 
  No analogy can be drawn between the material gratification derived from a meal and the spiritual gain from studying Torah. 
  M. adds : in the name of Samuel. 
  The opening words of the benediction after the Shema' ; Singer, p. 42. 
  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? 
  And not the reading of the Shema'. See p. 85. 
  See Singer, p. 43. 
  In the third paragraph. 
  I.e. the Shema'. 
  Reference to the Kingdom of Heaven and the Exodus from Egypt. 
  Consequently, the uncertainty gives one a reason for saying the Tefillah again. 
  I.e. the benediction in which they discovered their error. 
  This opinion apparently contradicts that of Rab Judah who said that the prayer must be interrupted immediately the mistake is discovered. 
  Of the person who read the week-day Tefillah on the Sabbath. 
  Of the person who was reading the Tefillah for the second time. 
  
  Daf 21b
  
  Of saying the Tefillah a second time in error. 
  Which points out that even if the Tefillah has been commenced a second time, he mast stop as soon as he recalls his mistake. 
  Singer, p. 51, at which words the Congregation bows and makes a response. 
  In order to be able to make the necessary response. 
  Singer, p. 45, "We will sanctify," to which also the Congregation makes responses. 
  Therefore being able to say it individually, Rab Huna allows him up to "We give thanks unto Thee" in which to say the Tefillah. 
  It must be said with the Congregation ; therefore if he cannot say the Tefillah before making the responses, he should not commence it. 
  On the argument, see p. 18 n. 5. 
  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. 
  In the Kaddish; see p. 8 n. 4. 
  Viz. Judah b. Pazzi and Simeon b. Abba; Hyman, II. p. 664a. 
  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. 
  Since he permits the saying of Grace after meals, which is a Biblical ordinance; see above p. 135. 
  See p. 134 n. 6. 
  See Glossary, s.v. Semukin. The deduction just drawn comes under this role. 
  But the mode of her death is not mentioned. 
  This is not stated in the Torah ; but see Sanh. 54 b. 
  I.e. use the severest form of execution (viz. stoning) on such flimsy grounds! He therefore proceeds to give a stronger argument. 
  Why is it specially mentioned of them that they shall be stoned? Cf. Lev. 20:27. 
  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. 
  M. more accurately : For there is a Mishnaic teaching. What follows is from Mishnah Jebamot xi. 1. 
  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? 
  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. 
  Before reading the Shema' or studying Torah. 
  This would be contrary to the lenient view taken by R. Judah in the Mishnah on fol. 20b, p. 134. 
  Who compel even him to have immersion. 
  
  Daf 22a
  
  But this conclusion leaves the difficulty in note 1 unanswered. 
  The statement of R. Judah in the Mishnah (fol. 20b, p. 134) is altered to harmonise with his opinion as expounded above. 
  This proves that, according to R. Judah, meditation does not suffice. 
  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. 
  The three divisions of the Bible. 
  This word is added by M. 
  Because it is assumed that their experience resolts from levity of mind. 
  And consequently will not require the concentration of his thoughts. 
  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. 
  Without first bathing. 
  Therefore one who is ritually unclean may occupy himself therewith. 
  He was Ba'al Keri, and for that reason uttered the words of Torah hurriedly and in a subdued tone. 
  According to Hyman, 1:15 a, we should read Abba b. Aha. Cf. D. S. ad loc. 
  I.e. Rab. 
  Who take the more lenient view. 
  Due to the priest; cf. Deut. xviii. 4. 
  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). 
  By permitting a Ba'al Keri to occupy himself with Torah. 
  See above, fol. 15a, p. 95. 
  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. 
  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. 
  He did not want the Ba'al Keri easily to regain his state of purity. 
  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. 
  Their obvious purpose is to render themselves fit for the Shema' and Torah. 
  On the religious "fence," see p. 15 n. 3.
  Reka, the equivalent of Raca, Matt. v. 22. 
  By agreeing with R. Judah b. Batyra. 
  See Glossary, s.v. Mikweh. 
  That cold water is essential. 
  M. : R. Abba. 
  For the use of his pupils when necessary. 
  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. 
  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. 
  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. 
  
  Daf 22b
  
  M.: Ammi. Edd. more accurately: R. Assi. 
  It will be required as a consequence of this teaching. 
  M.: Tannaim and Amoraim. 
  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. 
  See Bab. Kam. 82 a where Ezra's ordinances are enumerated. 
  M. : Tannaim and Amoraim. 
  Another reading is : R. Eliezer, but it is incorrect. 
  In a well or ditch or river. 
  Drawn water. 
  I.e. if water is drawn and poured into a hole in the ground, this would suffice. 
  Since there were three present, Grace woold be said with Zimmun (see Glossary, s.v.). 
  He draws an analogy between studying Torah and saying Grace. 
  In forty Saot, because he used then to teach Torah ; but on other days, when studying for himself, be poured nine Kabs over himself. 
  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. 
  Water in which e.g. flax or soiled clothes have been soaked. 
  I.e. from urine. The text of the Mishnah is defective here, as will be pointed out in the Gemara. See p. 168. 
  It refers here to reading a portion of the lection in the Synagogue ; and the minimum which constitutes a portion is three verses. 
  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. 
  
  Daf 23a
  
  According to this version, these words follow on "If a man feels the need ...his prayer is an abomination." 
  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," 
  This is the reading of M. which is preferable to that of edd. : Ashe. 
  M.: Rab Pappa, 
  This is an alternative explanation of "Guard thy foot" — "foot" being explained as in I Sam. xxiv. 4. 
  M. : before Him. 
  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. 
  This reading of M. (instead of "son" in edd.) is confirmed by fol. 24b, p. 161. 
  M. : like a Scroll of the Law. In ancient times, books were in scroll form. 
  A bag of that size would prevent its contents from contracting defilement. 
  Even less than a handbreadth in size. 
  As his disciples. 
  
  Daf 23b
  
  Rashi renders "Let them protect me" so. from evil spirits which frequeut such a place. M. omits the word altogether. 
  The fear lest they will fall might disturb his ability to concentrate his mind on his prayer. Blau, Das altjudische Zauberwesen, p. 150 n. 7, suggests a different reason for the origin of this law. It is an allusion to a superstitious practice whereby these sacred objects were held in the hand as amulets while reciting incantations. Similarly, passages from the New Testament were used as charms by Christians ; see Grenfell and Hunt, Oxyrhyncus Papyri, Part viii. 
  Viz. that a man may not urinate while holding the Tefillin. 
  So above (fol. 23 a, p. 150) where Bet Shammai teach that the Tefillin must be left on the window-sill 
  See above, fol. 23a, p. 150. 
  Since it is solely for the purpose of urinating, it is assumed that the Baraita refers to an occasional privy. 
  These words are added by M. and are quoted in the Gemara below. 
  The conclusion is therefore: either the statement of Raba is wrong, or the quotation "What I have permitted" etc. cannot refer to holding the Tefillin in a privy. 
  Not more, from a sense of modesty. 
  To avoid soiling his clothes. 
  And then the statement "What I have permitted" etc. would hold good here. 
  Then the quoted statement could be taken to mean : What I have permitted thee in the case of a male I have forbidden thee in the case of a female. 
  For a man to uncover in front and a woman behind, and there is no argument a fortiori here at all. Consequently we cannot find anything to which the quoted statement "What I have permitted thee" etc. can be made to refer except the Tefillin. 
  Bet Hillel permit the former (see fol. 23a, p. 150), but according to the result of the reasoning in the former paragraph, they forbid the latter ! 
  To which one resorts for the purpose of the major function. 
  Since it is used as a urinal only. 
  Viz. the probability of soiling the hand with urine. 
  As follows: An occasional privy is not to be treated as strictly as a regular one; if then we are permitted to hold the Tefillin in the latter, how much more so in the former! This is irrefutable as an argument, but it nevertheless leads to a wrong conclusion. We have consequently to base our position on the practical consideration of the possibility of soiling the hand. 
  It speaks here of a meal at which he will be one of several guests, and it would be deemed impolite if he had to leave the table daring the meal. 
  Each time he should examine himself and see whether he needs relief. 
  Lest he become intoxicated and behave in an unbecoming manner while wearing them. 
  Not together, but in two separate parcels. 
  So Jastrow; others explain the word to mean a head-cloth or turban. 
  M. : Rab Nehemiah. 
  I.e. his pillow on which he could place them in case of necessity. 
  
  Daf 24a
  
  If they were left lying about mice might get at them. 
  I.e. not facing the bed. 
  M. : Nehemiah. 
  For Raba's wife after her period of separation. 
  Viz. as Samuel taught : It is allowed, even if his wife is with him. 
  M. : Nehemiah. 
  Throughout this discussion it must be remembered that in the Orient it was the general custom in the Summer to sleep quite naked; cf. Lane, p. 158. Even in the Winter people often slept naked because of lack of clothing. See p. 157 n. 1. 
  By using the word "even," Samuel implied that the more lenient view is to be taken when he is with somebody else. Rab Joseph retorts that the more lenient view is to be taken when his wife is with him, because she is to be considered part of himself. 
  Since he holds that his wife is part of himself, he does not require a sheet between them, but with others he does. 
  For he said "Even if his wife is with him." If, therefore, he does not require a sheet with her, he cannot require one with somebody else. 
  According to Rashi, "members of his household" must here be understood to include his wife. Later commentators (see Tosafot) reject this, and correct the text to read "with his wife, he may not turn away and read the Shema' unless there is a garment separating between them." 
  I.e. the dispute between Samuel and Rab Joseph goes back to the days of the Tannaim, and there are Baraitot (irreconcilable with each other) to be quoted in support of both opinions. 
  Although the posterior parts are exposed; thus supporting Rab Huna's view. 
  So that even the posteriors are covered; consequently the Mishnah offers no support to Rab Huna. Buchler, Der galilaische 'Am ha'ares, p. 252 n. 1, points out that the circumstance here debated is not far-fetched and imaginary ; but the extreme poverty into which a section of the people had sunk, so that some of them had actually no clothing, made it a question of practical importance. See also T. A. I. pp. 134 ff. 
  M. : Rafram b. Pappa said in the name of Rab Hisda. 
  Although Samuel's opinion respecting the reading of the Shema' when a man is in bed with others is refuted by Rab Joseph, is the Halakah in agreement with him ? 
  Class them all together. 
  That the Halakah is in accord with Samuel. 
  If the man's garment was torn so that hair protruded, is this to be deemed nakedness in connection with the reading of the Shema'? 
  It is to be ignored. 
  Cf. Is. iii. 18-24. 
  I.e. he may not read the Shema' in these circumstances. 
  M. : Doreshe Reshumot. Both these terms are the names of ancient Schools of Bible interpreters. See the exhaustive discussion of Lauterbach in J. Q. R. (New Series) i. pp. 291-333, 503-531. His conclusion is, "The Doreshe Hamurot were, therefore, those allegoristic interpreters of the law whose method and tendency were to find the importance and significance of the law, its real meaning and purpose, since it is this, the real meaning and purpose, that gave the law weight and importance ; and they considered the importance and significance of the law, its homer, to lie, not in the plain meaning of the letter of the law, but in the spirit of the law and its allegorical meaning, which they would read into it"; ibid. p. 509. 
  That they may hang in a bag. 
  
  Daf 24b
  
  This is how some of the commentators understand the phrase. According to Rashi, it means "search in his garment (so. for vermin)" which are unescapable in the East ; cf. Lane, p. 3. 
  In his Tallit, if it fell from him during prayer. 
  He acts as though God were hard of hearing. 
  Of the prophets of Baal it is said, "And they cried aloud" (I Kings xviii. 28).
  When Rabbi acted so. 
  Since it is regarded as an involantary act. 
  The verb "to sneeze" is also used euphemistically in the sense "to break wind," 
  He was susceptible to sneezing and experienced it even when praying. Hence this teaching relieved his mind. 
  It is a sign his prayer will be heard in Heaven. Mr H. Loewe drew my attention to a Latin parallel : "Hoc ut dixit, Amor, sinistra ut ante, dextra sternuit approbationem" ; Catullus 45. 
  See p. 154 n. 6. 
  Added by M. 
  And the upper part of his body bare. 
  
  Daf 25a
  
  M. omits : b. Isaac. 
  I.e. he must take the earliest opportunity to remove them. 
  Judaism enjoins the duty of maintaining the body in a healthy condition. 
  Through a hole in the wall or fence, his body being outside. 
  I.e. the organs through which breath is taken, the mouth and nose. So long as these are not in the unclean place, praise may be offered. 
  I.e. limbs; they all have to be clean or in a clean place. 
  I.e. there is filth lying about. 
  M. : remove himself to a place where the smell is imperceptible and read. 
  In the vicinity of filth. 
  M. : stands. 
  Under any circumstances. 
  The excrement of these animals was used for cleaning purposes; cf. T. A.I. p. 154 and p. 574 n. 346. 
  I.e. it is not caused by excrement but breaking of wind. May one read the Shema'? 
  Although some of the sleepers may cause a foul odour, others are studying, an indication that the Shema' may be read under such conditions. 
  The cases are not analogous ; he must remove himself from the odour before reading the Shema'. 
  E.g. a leper. 
  According to Abbai, this is analogous to the quoted Baraita ; so if the passing leper does not cause defilement, the passing manure should not interfere with the reading of the Shema'. 
  Cf. Lev. xiv. 37 ff. If the stone is carried past a man, he is not infected ; if it is set down where he is, he does contract defilement. 
  What reply can he make to the reasoning upon which Abbai bases his view? 
  The analogy is false, because the quoted Mishnah only means to teach that the leper defiles any place where he stands for a while, which thus becomes temporarily his "dwelling." 
  The circumstance of the passing manure and saying the Shema'. 
  I.e. not only must the spot where he is standing be holy but the surroundings also. 
  Since the pig oonstantly pokes its snout amidst filth. 
  The presumption being that there is no excrement in the room, but there is in the ash-heap. 
  M. : Johanan. 
  That in v. 13 there is no mention of covering as in v. 14. 
  Geniba had wrongly reported the teaching of Rab. 
  That Rab permits the Shema' when the moisture had dried, and not when all trace had disappeared, as Geniba reported him. 
  M. : Rabbah b. Bar Hannah said in the name of R. Johanan. 
  So M. ; not as edd.: Judab. On Difti, see p. 48 n. 2. 
  If so, he would be able to read the Shema'. 
  By the sun, wben it has fallen on stone. 
  This conclusion contradicts Raba's statement of the Halakah. 
  And thus the quoted Baraita would be self-contradictory ! 
  But that is impossible, since his opinion must be different, it being mentioned in contrast to that of the first Tanna. 
  This is to be connected with the opening sentence of the paragraph. It denies that the question here discussed is the same as that before considered. 
  
  Daf 25b
  
  See the Mishnah, fol. 9 b, p. 55. 
  Who permits the Shema' to be read until the third hour. 
  See p. 55 n. 6. 
  I.e. Rab. M. reads: This supports the opinion of R. El'ai; for R. El'ai said in the name of R. Abba b. Aha (another version: R. Hiyya b. Abba) in the name of our master. 
  Since he mentions clear water ; the second Tanna orders the water to be stirred. 
  Since he would be sitting with his knees bent under him. 
  I.e. to sexless beings. 
  I.e. behind a transparent screen. 
  Lit. nakedness of a thing. 
  M.: R. Johanan. 
  Raba. 
  M. omits. 
  And therefore it wonld be permissible to read the Shema'. 
  Said of Noah who was not an Israelite. 
  To remove the foulness, so that he can read the Shema'. 
  Because it is used solely for such a purpose. 
  Whether it be in a bed-pan or not. 
  Because the bed forms a partition. 
  Probably an error for "ten"; cf. Tosifta Berakot ii. 16, v. 6. 
  Probably an error for "ten"; cf. Tosifta Berakot ii. 16, v. 6. 
  Viz. what Rabban Simeon b. Gamaliel's opinion is upon this question. 
  The statement introduced by "Come and hear" agrees in wording with the Baraita in the preceding paragraph, except that the opinion of the one Rabbi is attributed to the other. 
  Make the "Come and hear" quotation agree with the preceding paragraph. 
  I.e. walking away from the defiling matter any distance (in the same room) does not remove the disqualification. 
  So that a bed-pan underneath can be ignored for the reading of the Shema'. 
  M. : Rabbah. 
  See p. 103 n. 4. 
  M. : Ahilai, which is probably to be adopted ; cf . Hyman, i. p. 136a. 
  To his daughter-in-law's relatives. 
  
  Daf 26a
  
  Otherwise connubial intercourse is prohibited in that room. 
  M. omits: in the name of Rab Huna. 
  It had been cleaned out. 
  And had never been used. 
  M. adds : It was not explained to him. 
  And one may say the Tefillah at a distance of four cubits, because their habit was to dig deep holes into which they relieved themselves. 
  To be able to occupy himself with Torah. 
  Cf. fol. 9 b, p. 55. 
  Just after daybreak ; and not until midday, as the Mishnah declares. 
  See p. 55 n. 6. 
  The day was considered to commence at dusk. If, therefore, the afternoon Tefillah were omitted, it could not be compensated for the same day. 
  See the discussion in the next folio, p. 174. 
  If a sacrifice is not brought on its appointed day, it lapses. Is it the same with the Tefillah ? 
  M. : For Rab Judah said in the name of Rab. 
  Cannot repair his omission. This contradicts all that has preceded. 
  The reading of the Shema' and the Tefillah with the Congregation. 
  When it is said that the omitted prayer cannot be replaced. 
  That the inference from Eccles. i. 15 applies only to one who intentionally omitted the prayer. 
  
  Daf 26b
  
  See Singer, p. 46. 
  Because it is said only to compensate for the omission. 
  This Baraita confirms the opinion of Rab Huna b. Judah in the preceding paragraph, that the omitted afternoon Tefillah can be compensated for in the evening. 
  Lit. "might of rain" (cf. Ta'anit, 2a), i.e. "Thou causest the wind to blow and the rain to fall" ; Singer, p. 44 bot. 
  Ibid. p. 45. 
  Ibid. p. 47. In the benediction "Bless this year," the words "Give dew and rain" etc. are added daring the winter. 
  The Habdalah (see Glossary, s.v.). 
  See above, fol. 6 b, p. 31. 
  Of the burnt-offerings. 
  Of other sacrifices where the blood had to be sprinkled before sunset. 
  The additional offerings were brought on the Sabbath, New Moon, Festivals, New Year and Day of Atonement. Corresponding to them are the additional Tefillot ; see Singer, pp. 159 ff. , 225 f ., 233 ff., 245 ff., 264 ff. 
  See p. 6 n. 5. The greater afternoon would consequently be from 12.30 p.m. until 6 p.m. 
  From 3.30p.m. until 6 p.m. 
  In this statement in the Mishnah. 
  4.45 p.m., i.e. midway between 3.30 and 6 p.m. 
  Who held that the Patriarchs instituted the Tefillot, whereas throughout the discussion the time of the prayers is determined by the time of the sacrifices. 
  That R. Jose b. R. Hannina agrees that a basis was subsequently found in the sacrifices. 
  Does it mean until the beginning of, or the end of, the fourth hour? 
  The Rabbis permit the afternoon Tefillah to be read until the evening ; R. Judah until the middle of the afternoon. But if "until" here means "until the end of," his terminus ad quem would be identical with that of the Rabbis 
  
  Daf 27a
  
  It is a principle of the Jewish ritual that what is constant takes precedence of what is not. The afternoon Tefillah is to be said daily, whereas the additional only on special occasions. 
  Assuming that "until" means excluding, then according to R. Judah the additional Tefillah may be said until noon. But that of the afternoon only commences at 12.30 p.m. ; how, then, could the two Tefillot clash? 
  This conclusion contradicts that arrived at in the preceding paragraph. 
  See p. 175 n. 10. 
  I.e. when R. Judah declares the afternoon Tefillah maybe read until the middle of the afternoon, be gives "until" the inclusive meaning; but be refers to the first half, which is 4.45. Up to that time he permits it, whereas the Rabbis allow it to be read the whole afternoon. Hence it is shown that although "until" means including, the opinions of R. Judah and the Rabbis differ. 
  M. adds : b. Isaac. 
  That "until" means including. 
  Special circumstances of a rather complicated nature are implied here ; see Rashi. 
  To prove her husband's death in a foreign country. For all other matters two witnesses are required. 
  I.e. the law of the goring ox (Exod. xxi. 29) was extended to all animals. 
  The wine of the drink-offering must be at least forty days old, otherwise it is not called "strong drink" as required by Num. xxviii. 7. 
  This is in agreement with R. Judah's view that tbe morning Tefillah may be said until the fourth hour. 
  Lit. "selected" — the name given to the Tractate 'Eduyyot in the fourth Order of the Mishnah, containing a collection of legal decisions and opinions of ancient Tannaim. 
  A distinction is drawn between tbe phrases "heat of the day" and "heat of the sun." The latter means the places in the sun are hot but those shaded cool; whereas "heat of the day" means that the heat is general, as at noon. "Heat of the sun" refers to the fourth hour, because before 10 a.m. even the sunny places are not excessively hot. 
  But although tbe Israelites were commanded to gather the manna "morning by morning," which according to R. Judah means up to 10 a.m., by that time it had already melted. The gathering had therefore to be done in the third hour. 
  They understood "morning by morning" to mean half the morning was for gathering the manna ; and since they consider the morning to be from 6 a.m. to noon, this would mean in the first three hours and the other half would be for melting. 
  They gathered the manna within the four hours, but they anticipated the commencement by one hour, thus finishing in the third hour of the day. 
  M. : Rab Nahman b. Isaac. 
  With reference to the morning Tefillah. 
  With reference to the afternoon Tefillah. 
  Because he taught that the afternoon Tefillah may be said until the middle of the afternoon, after which time the evening prayers may be recited. 
  By passing in front of him to resume his seat. 
  Although it is not yet dusk. 
  In praying behind his teacher. 
  
  Daf 27b
  
  M. adds : b. Hisma ; but the correct form of the name is Eliezer Hisma. D. S. thinks that R. Eleazar is here intended. 
  M. adds : or in front of his master. 
  Without giving him his title of respect. 
  Between the week-days and the Sabbath by laying aside all work, since he had said the Sabbath-Tefillah so early. 
  M. : Abdan. 
  M. omits : b. Liwai. 
  On the Sabbath-eve, after saying the Sabbath-Tefillah. 
  M.: Abdan. 
  Hence in the case of an individual, the Tefillah would have to be repeated. 
  So M. correctly. Edd. : Hiyya b. Abin. 
  I.e. before dusk. 
  See Singer, p. 124. 
  M. : Judah. 
  M. : Ammi. 
  M. omits : in the name of Rab. D. S. gives Rabbi as a variant for Rab ; but the reading of edd. is preferred by Hyman, i. p. 20 b. 
  Some edd. and M. omit : Abbai said. 
  M. and some edd. : Rab. 
  A name given to the Rabbis who were skilled in dialectical contests. 
  He probably suspected Rabban Gamaliel of seeking another opportunity to humiliate him. See below. 
  The witness against him. 
  Waiting for Rabban Gamaliel's permission to sit. 
  I.e. the Amora; see Glossary, s.v. 
  These two Rabbis differed on which day the New Year was to commence, and Rabban Gamaliel compelled R. Joshua to visit him with his stick and money (as though it were not a holy day) on the Day of Atonement according to the latter's calculation. See Rosh Hash. 25 a. 
  See Bekorot 36 a. A scene similar to that described here occurred over the question whether a distinction is to be drawn between a priest who was a Haber and one who was an 'Am ha'ares (see Glossary, s.v.) in the matter of judging the blemish of an animal destined as a sacrifice. 
  From his Office as President. 
  He was descended from Gentiles. 
  Some commentators suppose this to refer to Rabban Gamaliel. 
  Lit. "to work for the palace." The meaning of the phrase is not certain. Krauss, T. A. ii. p. 543 n. 100, (since the root means "to till") suggests "to provide the palace with agricultural supplies." 
  
  Daf 28a
  
  M. and some edd. here insert : "We have the tradition, 'We may raise to a higher degree of sanctity but not degrade to a lower degree'." "But perhaps Rabban Gamaliel will plague thee !" He answered.... Rashi rejects this reading; and the quotation "We may raise to a higher degree" etc. seems out of place, inasmuch as the Rabbis had just degraded Rabban Gamaliel. The passage occurs further on, whence it probably was wrongly copied here. 
  Or "precious cup." Rashi gives it the meaning "crystal goblet." 
  One occupying so exalted a position as President should possess the dignity which grey hair brings. The same idea seems to underlie the wearing of a wig by judge and counsel. 
  J. T. reads sixteen. 
  Referring to his beard. 
  See fol. 12 b, p. 79. 
  I.e. sincere and of a high moral standard. 
  To accommodate the crowds that sought admission. 
  This is the correct form of the name. Edd. : Joseph. 
  I.e. the new disciples were beautiful outwardly but not inwardly, and he had not prevented any worthy students from studying. 
  The new disciples were in reality worthy men. 
  It is doubtful whether this is to be identified with the Tractate 'Eduyyot in the fourth Order of the Mishnah. It more probably refers to a collection of legal decisions which has not been preserved. 
  Some edd. add : for a single hour. 
  I.e. the real Ammonites form only a minority of the inhabitants of the land of Ammon ; it is consequently presumed that the would-be proselyte belonged to the majority who were not Ammonites. 
  According to J. T. he went to conciliate all the members of the Sanhedrin. 
  Or, a smith. In the version of J. T. he was making needles. 
  Lit. "I am humbled to thee." The words ooold also mean, "I agree with thee," i.e. "Thou art quite right" ; of. A. T. i. p. 161 n. 2. 
  Or, a washer ; followers of this occupation are often mentioned in the Talmud and seem to have been rather despised. 
  He meant that Rabban Gamaliel had a hereditary claim to the Office of President which should be respected. 
  He was evidently against re-installing Rabban Gamaliel. J. T. mentions that he was grieved at not being appointed to the Office. 
  To R. Eleazar b. 'Azariah and induce him to stand aside in favour of Rabban Gamaliel. 
  By "sprinkler" is meant the priest who had the duty of purifying one defiled by contact with the dead, by sprinkling him with the ashes of the "red heifer" mingled with running water; cf. Num. xix. For the sense of the enigmatic message, see note 3 above. 
  I.e. ordinary well-water and common ashes, not the running water and ashes of the red heifer, as required by the Torah. 
  To convey to him the invitation to resume Office. 
  In Hagigah 3 a this question is asked by R. Joshua. 
  Who asked, "Is the evening Tefillah voluntary or obligatory?" and caused the scene. The tradition is faulty ; R. Simeon b. Jobai could not chronologically have taken part in this affair. Cf. A. T. ii. p. 70. 
  See above, fol. 27 a, p. 176. 
  See p. 176 n. 1. 
  M. : Ze'ira, 
  Of honouring the Sages. 
  What follows is uncertain, and there are many variants. D. S. prefers the reading of the Soncino edition : "Who stated the Halakah in the House of Study?" He replied, "R. Johanan." He asked him, "What was it?" He replied, "One says the afternoon Tefillah and afterwards the additional." R. Zera asked him. 
  I.e. that R. Johanan was the authority for this teaching. 
  R.V. "Them that sorrow for." R.V. marg. "Them that are removed from." 
  Euphemism for Israel. 
  
  Daf 28b
  
  Rab Joseph was the Principal of the Seminary at Pombedita, and used to deliver a discourse every Sabbath morning before the additional Tefillah. 
  Who resented Rab Iwya's absence. 
  M. : Raba. 
  I.e. a man may say the Tefillah at home before the Congregation says it in the Synagogue. 
  As a teacher of Torah. 
  Either idlers or stall-holders. Wiesner, p. 64, suggests that the word keronut is connected with the Latin corona and means "a company," sc. of musicians. J. T. reads : with those who frequent theatres and circuses. 
  Jastrow, p. 331 a, explains : i.e. parading a superficial knowledge of the Bible by verbal memorising. Goldschmidt suggests that the word higgayon (lit. meditation), which in medieval Hebrew is used in the sense of "logic," may here mean "philosophical speculation." It has also been explained as referring to the reading of apocryphal literature as against the canonical Scriptures ; cf. A. T. i. p. 97 n. 5. 
  Corresponding to the right-hand pillar in Solomon's Temple ; cf. I Kings vii. 21, 
  If there is a witness, he desists. Remember, then, that God is always a witness ; so have the same fear of Him that you have of a human being. 
  Caused by the presence of a corpse. 
  To accompany him into the next world. 
  See Singer, pp. 44-54. There are now nineteen, the addition being explained below. On this important part of the liturgy, see J. E. xi. pp. 270-282; and especially Elbogen, Geschichte des Achtzehngebets and his Der judische Gottesdienst, pp. 27-60, 515-519. 
  This will be explained below. 
  Eleven times J H W H and seven times Elohim.  
  See p. 76 n. 6 and p. 229. 
  For this benediction, see Singer, p. 48 — "And for slanderers," etc. "It was directed against antinomians — those who rejected or neglected the Law — and also against sectarians within the Synagogue. The statement which originated with Justin Martyr that the paragraph is an imprecation against Christians in general has no foundation whatever" (Abrahams, p. Ixlv). See also Herford, Christianity in Midrash and Talmud, pp. 125 ff. 
  See p. Ill n. 1. 
  So M. correctly. Edd. : R. Levi the son of R. Samuel b. Nahmani said : According to R. Hillel. 
  "The Lord is one," which is taken as an attribute of the Deity. 
  On the word ha-Pakoli see T. A. i. p. 540 n. 138, ii. p. 623 n. 39. 
  Derenbourg, Essai sur l'histoire, p. 345 n., explains the statement "in the following year he had forgotten it" by conjecturing that the benediction relating to the Minim was originally said not daily as now, but on a special annual occasion. 
  
  Daf 29a
  
  Trying to recall the words. 
  From his office as Precentor. 
  Before becoming righteous. It is possible for such an one to lapse into evil ways. 
  Abot ii. 5 ; Singer, p. 187. 
  There is confusion between Johanan, i.e. John Hyrcanus, and Jannaeus (=Jonathan, see Derenbourg, op. cit. p. 95 n.), i.e. Alexander Jannaeus. The former was at first favourably disposed towards the Pharisees, but in the latter part of his life opposed them (Schurer, i.i. pp. 288f.) ; but the latter was throughout his reign hostile to them and massacred numbers of them ; ibid. pp. 300 ff. 
  In holding that Johanan and Jannaeus were identical, he assumes that he had been originally wicked and that accounts for his later lapse. 
  If Johanan was originally righteous, how could he have become a Sadducee ? 
  The benediction relating to Minim. He broke down in the middle ; consequently there was no suspicion that his heretical views made him hesitate to pronounce the words. 
  About discharging the Precentor. 
  See Singer, pp. 136-142. 
  Ibid. pp. 239-242. 
  M.: Raba. 
  Either Carthage or Carthagene in Spain, where there was a Jewish Community in the 2nd cent. See Neubauer, p. 411. Krauss, p. 572, identifies it with Carthage. Bacher, A. P. A. II. p. 218 n. 6, p. 225 n. 1, denies the existence of an Amora of this name and suggests as the true reading : R. Abba of Carthage said in the name of R. Isaac. 
  The additional six benedictions to the eighteen are enumerated in Mishnah Ta'anit ii. 3 f. The only addition now made to the Tefillah on a fast day is the paragraph in Singer, p. 50, which is quoted from J. T. 
  Words for prayer and supplication. 
  Since it was on no special day of the Calendar that this happened. 
  See Singer, p. 55. What follows is a summary of the central benedictions of the Tefillah, ibid. pp. 46-50. 
  And not the eighteen benedictions in full. 
  See Singer, p. 46. 
  M. : Raba b. Ishmael. 
  And the abstract of the remainder. 
  See Singer, p. 51, "We give thanks." This benediction and what follows are said in full even when the central benedictions are shortened. 
  Viz. the three introductory and three concluding benedictions and "Give us understanding." 
  See Singer, p. 47. 
  Ibid. p. 49, "Hear our voice." 
  Ibid. p. 44 bot. 
  Ibid. p. 216. 
  Who repeats the whole Tefillah aloud after it has been said silently by the Congregation. 
  He thereupon includes it in this benediction. 
  
  Daf 29b
  
  M. omits : in the name of R. Assi. 
  See Singer, p. 50. 
  On concluding the Tefillah one steps back three paces, as though retiring from the divine Throne before which the prayer was offered. 
  M. adds : Rab from R. Hiyya and R. Hiyya from Rabbi. 
  Cf. the examples quoted fol. 16 b, 17 a, pp. 107 ff. 
  I.e. he performs his devotions in a perfunctory manner. 
  I.e. he makes his prayers stereotyped. 
  Dimdume hammah has been explained in two ways : (1) "The reddening of the sun," connecting the word with adom, "red"; (2) "The stillness of the sun" (from the root damam), i.e. the time in the morning and evening when the sun appears to stand still or be silent ; so Jastrow. 
  I.e. as the sun rises and before the moon appears. 
  Palestine. 
  This refers only to the afternoon prayers. If he waited for sunset to say the afternoon Tefillah, something might detain him and the night come on. 
  I.e. they are unable to give expression to their wants. 
  See p. 7 n. 5. 
  Cf. Singer, p. 310. 
  
  Daf 30a
  
  In his prayer, i.e. using the plural and not the singular. 
  The question is capable of two interpretations : (1) Up to what distance may a man go without saying the prayer, and if he exceed it, bis prayer becomes invalid ? (2) What is the minimum distance which constitutes a journey necessitating the prayer? 
  Who was blind. 
  I.e. he will follow Rab Hisda's example and say the prayer standing. 
  The abstract of the Tefillah. 
  Mentioned in the Mishnah. 
  See the directions in Singer, p. 55. 
  M.: Rab. 
  Cf. Exod. 25:17. 
  The building towards which all mouths offer prayer. Some edd. read : a heap towards which all turn [ponim]. 
  Before daybreak. 
  I.e. the Shema' after the Tefillah. Cf. above, fol. 4b, p. 16. 
  The ram's horn used on the New Year ; Oesterley and Box, pp. 411 ff. 
  And this may not be possible while travelling. 
  The quorum required for Congregational prayer. 
  On this Sabbath they, as Principals of the Seminaries, delivered a public discourse. 
  I.e. on the Sabbath before the Festival. He gave his Amora the gist of the discourse, and while the latter was expounding it, Rab Ashe said his prayers sitting to avoid giving the assembly the trouble of standing up, as they would have to do out of respect for him, if he stood to say the Tefillah. 
  Who gathered a quorum at their house. 
  Who said the Tefillah before the Shema'. 
  The name of R. Eleazar b. 'Azariah. 
  If he prays alone. 
  Because there are not ten adult males to constitute a quorum. 
  M. : Rab Abba b. R. Hannina, which is probably correct. 
  M.: R. Hiyya in the name of Rab. 
  
  Daf 30b
  
  See p. 74 n. 2. 
  A reference probably to the Roman-Pereian Wars. 
  The meaning is, I do not recognise you as an authority on the Halakah.
  They must accordingly have been the morning and additional Tefillot, and thereby he acted contrary to the view as stated in the Mishnah. 
  I.e. he said the morning Tefillah twice, and not the additional. 
  R. Johanan was a very eminent Rabbi, and he clearly intended to imply that R. Jannai did say the additional Tefillah. 
  See p. 46. 
  I.e. they read the additional Tefillah privately although there were several local Congregations. 
  Rashi comments : i.e. Rab. Although Rab is usually referred to in this way, here Rabbi must be intended ; cf. Hyman, ii. p. 785. 
  It does not refer here to the additional. 
  See Singer, p. 50. 
  If he omitted the reference when praying with the Congregation, he does not repeat the Tefillah because he will hear it said by the Precentor. Some explain that it refers to the Precentor himself, who does not repeat the Tefillah if he omitted tbe reference, so as not to trouble the Congregation. In view of this teaching, R. Hiyya b. Abba, since he was not praying with a Congregation, was right in repeating the Tefillah. 
  If he has to say two. 
  The month is "full" when it has 30 days, "defective" when it has 29. When the moon is "full," two days (the concluding day of the old and the first of the new) are observed, and the extra prayer said on both. Therefore if he omitted it one evening, he can say it the next. 
  Viz. the Bet Din consecrate the new month only by day. 
  Or, humility ; lit. "heaviness of head," corresponding to gravitate mentis. The opposite is kallut rosh, "lightness of head," levity. 
  Perhaps identical with the Wetikin ; see p. 55 n. 6. 
  In silent meditation. 
  That one may only pray in a serious frame of mind. 
  I.e. put on his best garments. 
  M. omits: in the name of Rabbab. The correct reading is probably: Rab; cf. Hyman, i. p. 104 b. 
  In the worship of God. 
  And their influence will prevent me from exceeding due bounds. 
  And not in merriment. 
  
  Daf 31a
  
  See p. 182 n. 2. 
  M. omits: the Small. 
  From the punishment meted oat to the wicked after death. 
  The above passages reflect the condition of mourning in which the Jews considered themselves to be after the overthrow of Temple and State. 
  Because his mind would not be settled. 
  Corn must be winnowed before it becomes liable to the tithe. If unwinnowed, cattle may feed on it, but it may not be used for human consumption, without the tithe. 
  M.: Ze'iri. 
  Having committed me'ilah (see Lev. v. 15f.) because, being a non-priest, he utilised something that belonged to the Sanctuary. 
  I.e. only permit one to pray in a serious frame of mind. 
  I.e. permitted one to pray after discussing a Halakah which has been decided. 
  So M. correctly. Edd. : grandson of. 
  M.: Huna. 
  Lit. "mouth of the river"; a fertile region near Nehardea; Neubauer, pp. 366 f. 
  Lit. "between the palms" is, says Neubauer, loc. cit., probably the first halting-place in Babylonia proper. 
  He means to imply that Adam decreed that those palms should grow there. 
  According to Hyman, iii. p. 903a (see the parallel passage in Sotah 46b), this is the correct reading, not Rab Shimi b. Asbe as in edd. 
  Possibly the town Agranum, situated on one of the tributaries of the Euphrates; Neubauer, p. 347. Wiesner, p. 71, identifies it with the modern Erzerum. 
  Perhaps identical with the locality of Koufa in Babylon ; Neubauer, loc. cit. According to Wiesner, loc. cit., it is Mt Capotes near which the Euphrates has its source. 
  A Babylonian locality in the neighbourhood of the last-mentioned place. There appears to be a lacuna in the text here, relating what happened on that occasion. 
  See p. 194 n. 4. 
  By detaining them. They would not resume the Service until the Rabbi had finished his Tefillah, and some of them might want to hurry away to their work. 
  Singer, p. 42, i.e. between the Ge'ullah and Tefillah. See especially p. 56 n. 7. 
  Singer, pp. 258 ff., and compare fol. 17a, p. 109. 
  Singer, p. 49, "Hear our voice." 
  
  Daf 31b
  
  I.e. thou hast put the worst, not the most favourable, construction on my conduct. Cf. Abot i. 6, Singer, p. 185. 
  Lit. daughter of Belial.
  Lit. sons of Belial. 
  Lit. If looking Thou wilt look. 
  For the express purpose of arousing her husband's suspicions, though unjustly. 
  See p. 26 n. 5. 
  Considered ugly ; see below. 
  What would be the utility of Hannah's ruse? 
  The plan of Hannah was deduced from the use of the infinitive with the finite verb, "If looking Thou wilt look." If the deduction is not drawn, how is the double use of the verb to be accounted for? 
  It is a common idiom, and no inference should be drawn therefrom. 
  I.e. sins for which one is visited with death. 
  See Mishnah Shab. ii. 6, Singer, p. 121. 
  I.e. distinguished. 
  Meaning, an average person, not conspicuous among others. 
  I have adopted the reading of M. אוכם (page:209) "dark," i.e. ugly, which offers the contrast to "ruddy," i.e. handsome. Edd. read אלם (page:209) which means "a mute." Rashi explains it as "corpulent," but the word never seems to have that meaning. Some edd. add after it : nor blind. 
  The ground for this inference is not clear. The explanation offered by the commentators (see Tosafot) is as follows: The word "by thee" עמכה (page:209) is spelt with a redundant letter ה (page:209) which has the numerical value of five. Hence it is taken to mean "I was within five [cubits] of thee," because one is not allowed to sit within four cubits of one who prays. 
  A strictly forbidden action. 
  What is the connection between the two clauses? 
  Eli was potentially his teacher, since Samuel's mother had placed him in his charge. 
  Lit. upon. 
  The only fast which is permitted on the Sabbath is that of the Day of Atonement. It speaks here of a voluntary fast as, e.g., after a dream of ill omen. 
  Seventy years is the normal span of human life (Ps. xc. 10) and this will be shortened if one spoils "the day of delight" by fasting. Rashi explains differently in a favourable sense : If one adds to the severity of his fast by choosing the Sabbath day, then should there be a divine decree to his detriment, though it be incurred in extreme youth (seventy years ago), it will be annulled. 
  I.e. 'al instead of el "unto." 
  
  Daf 32a
  
  At the thought of the severity of their lot because of their guilt. "Enemies of Israel" is an euphemism for Israel. 
  It is plenty that creates the spirit of insubordination. 
  Some edd. read : Rab Nahman b. Isaac. 
  To defend his own cause. 
  M. : Eleazar. 
  The Patriarchs. 
  Moses alone. 
  With his persistent pleading. Thus the verse is rendered "And Moses wore out the Lord." 
  Wayyehal is here rendered "And Moses absolved the Lord [from His vow]." 
  M.: Johanan. 
  Connecting wayyehal with the root halal "to be slain." 
  Wunsche, p. 51 n. 2, thinks that wayyehal is here to be interpreted as yahulu in II Sam. iii. 29. 
  Or, the Great. 
  The Aramaic equivalent of the Hebrew words for "fire of the bones," i.e. fever. 
  Since it is Moses who is now speaking, the actual words of God being considered to end with the word "heaven." 
  According to this interpretation, "And all this land" etc. is God's answer to Moses' reminder "And Thou saidst...heaven." 
  I.e. the feminine form of the word is used in the text. 
  Pharaoh. 
  The kings of Canaan. 
  There follow on here seven teachings of R. Eleazar, and as an aid to the memory (also to prevent any from being lost in oral transmission) a mnemonic is inserted, giving the key-word of each. 
  
  Daf 32b
  
  It was his prayer that obtained for him permission to view the land of promise. 
  In supplication. Since the text means that having rejected their sacrifices, God will even reject their supplications, it follows that prayer is of higher importance than the offering. 
  To pronounce the priestly benediction. 
  I.e. anticipates its fulfilment as a reward for its length. 
  The word for "hope" is here connected with a root meaning "to pray." 
  M. adds : corresponding to the twelve tribes. 
  Wiinsche, p. 53 n. 1, suggests that the namber 30 is to be connected with the number of days in the month. 
  The words used here are the Aramaized forms of the Latin military terms: legio, numerus (רהטון is possibly a corruption of הרטמון = ἄριθμοϛ), cohors, castra; cf. Krauss, pp. 574 f. On this passage see A. P. A. i. p. 396 n. 3, and Krauss in R. E. J. xxxix. pp. 57 f. 
  By a change of vowels "Yea these may forget" becomes "Yea 'these' will be forgotten," i.e., the incident where Israel exclaimed "These are thy gods" (Exod. xxxii. 4). 
  R.V. "Yet will I not forget thee," but the word "I" is emphasized in the Hebrew. Hence it is taken to refer to the incident at Sinai when God declared "I am the Lord thy God" (Exod. xx. 2). That will not be forgotten by Him. 
  In silent meditation. 
  Here the word "dwell" occurs after "they shall give thanks"; but in the former quotation it is followed by "They are ever praising Thee." 
  There being three statutory Services daily. 
  Without constant study. 
  So that they did not have to devote much time to it. 
  The word annos is not clear. Since the parallel passage in J. T. reads the word for "ass," some (e.g. Pinner) connect it with ὄνοϛ. If a Hebrew word, it means "a man of violence." M. reads: hegmon, i.e. ἡγεμὠυ. 
  See p. 144 n. 7. 
  
  Daf 33a
  
  The latter being more dangerous. 
  So that his widow can remarry, the presumption being that the lions did not devour him and he escaped. 
  Hence the fear of a serpent is as great as that of a scorpion. 
  Of his falling upon them ; but normally they do no harm, if left alone. 
  M. : R. Isaac b. Judah. 
  Coming towards him while he is saying the Tefillah. 
  I.e. take all possible precautions. 
  I.e. it is liable to become wild. 
  See p. 113 n. 5. 
  According to J. T. R. Hannina was saying the Tefillah when the lizard bit him. His disciples asked him whether he had been injured, but he replied that he had felt nothing. They found the lizard dead ; and the Rabbi's escape was accounted for by the assertion that when a lizard bites a man, if the man reaches water first, the lizard dies ; but if the lizard gets there first, the man dies. In Hannina's case, a spring of water miraculously opened at his feet, which sealed the fate of the lizard. 
  See Singer, p. 44 bot. 
  Ibid. p. 47. 
  Ibid. p. 46. 
  Ibid. p. 51, "We give thanks." 
  It revives the produce of nature. 
  It requires wisdom to discern between the holy and the profane. 
  M.: R. Eleazar said. 
  Lit. between two letters. 
  From "it is forbidden" is omitted in M. and several early edd. 
  M. reads: Adda b. Ahabah. The parallel passage in Sanh. 92a reads: Rab Adda; and there is still another reading: Rab Adda of Kartignin (see p. 191 n. 8). 
  So the Hebrew literally. 
  Or, why is the Hebrew word for "vengeance" in the plural? 
  According to Jewish tradition, the Great Assembly was a body which came into existence in the time of Ezra, received the Torah from the prophets (cf. Abot 1:1, Singer, p. 184), and initiated many developments in Judaism (see J. E. xi. pp. 640 ff.). Modern criticism has thrown doubt upon this tradition (see Schurer ii. i. pp. 354 f.) and the existence of such a body is questioned. But see Abrahams, Pharisaism and the Gospels, p. 9. 
  And could afford wine. 
  In the Habdalah, Singer, p. 216. 
  So M. correctly. Edd. : Jose. 
  M.: Hiyya. 
  So M. correctly. Edd. : Hinnana. 
  M.: Abbai. 
  
  Daf 33b
  
  There being no mention in the Mishnah of any opposition to his view. 
  When a Festival begins with the termination of the Sabbath, they agree with R. Eliezer that the "Division" is included in the "Thanksgiving"; but not when the Sabbath is followed by an ordinary week-day. 
  In the Mishnah he maintains that the "Division" is not included in any of the benedictions, but is a separate benediction. 
  Viz. the three introductory and three concluding benedictions of the Tefillah and the benediction for the Festival. Cf. above fol. 29 a, p. 192. 
  I.e. it is not taught in the Schools as a Halakah, but if a Rabbi is asked for his opinion, he follows R. Eliezer's view. 
  The reference here is to Rabbi, not Rab. 
  I.e. note it well. 
  After the destruction of the Seminary of Nehardea in 259, that of Pombedita sprang into prominence and the town received the name of "Capital of the Exile" (Rosh. Hash. 23b). It is situated 22 parasangs North of Sura in Babylon, at the mouth [poma] of the canal Bedita. Neubauer, p. 349. 
  This is quoted to show how Rahba reported his teacher verbatim. The ordinary word for a colonnade is אצטבא ; but since R. Judah used the word סטיו, Rahba also used it in quoting him. On this double colonnade see Derenboorg, Essai, p. 51 n., Schurer, ii. i. p. 35. 
  That we "incline" towards R. Eliezer's opinion or that his view is "probable." 
  A "precious" form of prayer to be used when the Festival occurs on the termination of the Sabbath. Cf. Singer, pp. 227 f. 
  The reference is to Deut. xxii. 6f. 
  Implying, not for the bad. 
  Repeating the words ; see below in the Gemara. 
  The dualism — a god of light and a god of darkness — of the Persians. 
  See fol. 54a, p. 348. 
  I.e. Palestine. 
  By mentioning birds only. 
  Which mnst be obeyed withont speculating about their motive. J. Lehmann in R.E.J. xxx. pp. 187 ff. suggests that the prayer was originally condemned by the Rabbis because it was Essenic in character. Graetz considers the teaching to be directed against the Gnostics; see his Gnotticitmus und Judentum, pp. 48 f. 
  To act as Precentor. 
  Apparently commending his prayer. 
  Abbai was his pupil, and Rabbah' wished to see whether he knew our Mishnah. 
  At the beginning of the first benediction of the Tefillah. 
  "The great, mighty and revered." 
  Deut. x. 17. 
  See p. 221 n. 4. The words also occur in Nehem. ix. 32; and Ezra and his colleagues were traditionally the founders of the Great Assembly. 
  See p. 120 n. 5. 
  The words in brackets are added by M. and the parallel passage in Megillah 25 a. 
  I.e. God determines whether the person will be tall or short, rich or poor, etc. ; but not whether he will be God-fearing or not. That is left to his own choice. 
  That God should demand nothing else. 
  M. : Lo, R. Johanan has said. 
  This is explained to mean saying the Shema' verse by verse twice. Blau, Das altjudische Zauberwesen, p. 147, suggests that the original reason for the prohibition is to be sought in the practice of repeating a prayer for superstitious or magical purposes. 
  In this latter case he may be suspected of dualism. 
  And thus there is no ground of suspicion ; so why should he be silenced? 
  
  Daf 34a
  
  I.e. has anyone the right to address God thoughtlessly as one talks with a familiar friend? 
  That means, we forcibly impress upon him the necessity of Kawwanah. 
  The word "error" has been substituted for Minut through fear of the Censor. This whole sentence is wanting in the editions of the Mishnah and in J.T. 
  To act as Precentor. 
  The invitation to officiate; see the Gemara. 
  See Singer, p. 238a (10th ed.) and above, p. 104 n. 3. 
  Without making a mistake in the prayers. 
  As a sign of humility, that he is not fit for the sacred duty. 
  Singer, p. 46. 
  Ibid. p. 50, "Accept, O Lord our God." 
  Rashi explains: If he omitted one of the middle benedictions, he can insert it anywhere amongst them when he recalls his omission. Tosafot reject this interpretation and explain : If he omitted one of the middle benedictions and remembers the omission before commencing the concluding benedictions, he goes back to the one omitted and then continues from there, repeating those he had already said. 
  And should one err in any of them, he goes back to the beginning of 
  M. adds: in the name of Rab. 
  M.: Rab Huna. 
  In the Hebrew, the prayer consists of five monosyllables. 
  The first benediction of the Tefillah. 
  "We give thanks unto Thee," Singer, p. 51, and "Whose name is all-good," p. 53. 
  
  Daf 34b
  
  Later authorities forbade kneeling in prayer, because it was characteristic of Christian worship. Prostration has also fallen into disuse; but it was practised in the French Synagogues as late as the 13th cent. Abrahams, p. Ixxvii. 
  When prostrating, not spreading out the hands and legs. 
  Singer, p. 222 "O give thanks unto the Lord." 
  Ibid. p. 281 "For all this" etc. 
  The one asked to act as Precentor. 
  See p. 113 n. 5. 
  Of the benedictions of the Tefillah does the Mishnah refer when it declares that to err therein is a bad omen ? 
  This is probably R. Hiyya b. Rab Huna; cf. Hyman ii. p. 444a. 
  M. : R. Jannai. 
  The first benediction. 
  M. : R. Hiyya b. Abba, said in the name of R. Johanan. 
  Bore' besides meaning "createth" has also the meaning "is strong"; hence the interpretation here is "If the fruit of the lips [i.e. prayer] is vigorous, fluent, then I will heal him." 
  I.e. it has not been revealed to any prophet. 
  Sic. R.V. "Neither hath any eye seen a God beside Thee, which worketh for him that waiteth for Him." 
  Not even in the Messianic era. 
  Read probably R. Simeon b. Lakish ; cf. A.P.A. i. p. 416 n. 4. 
  Paradise. 
  The palace-slave keeps constantly entering the presence of the king, whereas the nobleman has to wait for a summons. 
  Repeated from fol. 31 a, p. 205. 
  Where people are constantly passing. One should pray in a secluded spot. 
  Openly, as though not ashamed of them. 
  Lit. covered, i.e. not exposed. 
  
  Daf 35a
  
  That a benediction is necessary. 
  The word is in the plural, and being unspecified is considered to mean two. There must accordingly be two praises (i.e. benedictions), one before and one after. 
  The fruit grown in the fourth year, of which Lev. xix. 24 speaks. That fruit is declared to be "holy" and may not be eaten, unless previously redeemed. 
  This will be explained as referring only to the fruit of the vineyard. Since these two teachings are drawn from the use of the plural hillullm, it cannot mean that a benediction is necessary before and after partaking of fruits. 
  Only when a drink-offering was brought did the choir of the Levites sing in the Temple ; and in this way the wine "cheered" God. 
  That hillulim refers to the benediction before and after fruits. 
  That Lev. xix. 24 refers to all fruit of the fourth year and not to the vine only; consequently the second deduction from hillulim need not be used to prove that only the vine requires redemption, but can be used to show that a benediction is required when partaking of fruits. 
  Since the second deduction from hillulim is required to prove that only the vine required redemption, how does he show that a benediction is required when partaking of fruits? 
  That the second hillul can also show that the benediction is required over fruits. 
  See p. 18 n. 5. 
  Cf. Deut. viii. 10. 
  And he is about to satisfy his hunger. 
  The reasoning in the preceding paragraph is based on the assumption that Lev. xix. 24 refers to a vineyard. 
  Cf. Lev. xix. 10. Since the gleanings have to be left behind, he must say a benediction over what he enjoys of the vineyard ; but the law of gleanings does not apply to other fruits, therefore the inference just drawn is not valid. 
  The law of gleanings does not apply to corn ; and yet a benediction is necessary over bread. 
  It is not, because Hallah does not apply to the vineyard, and yet the latter requires a benediction. 
  The objections having been disposed of. 
  Viz. gleanings and Hallah. 
  That they are both enjoyed. 
  In the drink-offering and meal-offering ; hence other fruits do not come in the same category for the purpose of the benediction. 
  Lit. "vineyard of olives." Since the olive is included because kerem is mentioned in connection therewith, the objection that the common factor is the altar lapses. 
  Cf. Deut. viii. 8. 
  From the common use of "land" in Deut. viii. 8 and ibid: xxvi. 2 it is deduced that the law of first-fruit applies only to the "seven species" (see Menahot 84 b). Therefore the necessity for a benediction with things outside this category has still to be proved. 
  This statement not only answers the question about things which are not planted, but also the question about the factor of "first-fruit" in connection with the seven species. 
  The word used here, ma'al, refers to the offence of utilising property belonging to the Temple by a non-priest. The Universe is regarded as the Divine Temple; but by virtue of the benediction, one becomes consecrated and permitted to partake of its produce. 
  
  Daf 35b
  
  By omitting to pay to God the benediction due to Him, he withholds the divine blessing from Israel and the fields will not be fruitful. 
  I.e. taken literally, and consequently no time be devoted to earning a livelihood. 
  And in addition find leisure for Torah. 
  Viz. they combined Torah with work. Cf. Abot ii. 2 ; Singer, p. 187. 
  The first and seventh months of the year, corresponding with March — April and September — October, the time of the ripening of corn and the pressing of grapes. By devoting these two months to work, the remainder of the year could safely be given to Torah. Raba accordingly agreed with R. Ishmael. 
  M. omits: in the name of, etc. 
  See Krauss, p. 271, on the word. The meaning is : They bring it straight into the house. 
  There is no special name in Hebrew for the olive-tree as there is for the vine. 
  This point remaining unanswered, the Gemara proceeds to discover other reasons why wine should have a special benediction. 
  Viz. wheat, barley, rye, oats and spelt. Rab and Samuel would restrict the term "food," without further qualification, only to these and not, e.g., to oil. 
  The word "food" in the quoted Mishnah is not used in the technical sense Rab and Samuel would give it, but means anything that nourishes. Since water and salt are alone excluded from this category, oil must be included. 
  After wine as after bread, i.e. the full Grace after meals; see fol. 37a, p. 250. 
  Therefore, it cannot be regarded as food, and only one benediction is necessary. 
  M. omits: b. Isaac. 
  Would three benedictions be necessary? 
  Who will solve all problems left in doubt. 
  Viz. to fix a meal on account of wine. 
  I.e. how is it necessary to have a benediction for oil? 
  In which case no benediction is required. 
  See Lev. xxii. 14 according to which the man pays the additional fifth "if he eat of the holy thing," i.e. is nourished thereby. But oil has no beneficial effect on the body, therefore he pays only the value. 
  Enigaron, a corruption of Ἐλαιὁγαρον, a sauce of oil and garum. See Krauss, p. 72. 
  M. : Rab Judah said in the name of Samuel. The words in round brackets are a gloss to explain the Greek terms. 
  
  Daf 36a
  
  When it is said oil requires a benediction. 
  And uses oil as a remedy. 
  That one may swallow oil added to an elaiogaron on the Sabbath ; so why is it mentioned ? 
  The fact that it is permitted on the Sabbath proves that legally it is something to be enjoyed, the healing property being only incidental. And further, since the mixture is taken because of the oil, this is the principal 
  The point at issue is whether the grinding of the corn into flour alters its nature for the purpose of the benediction. Rab Judah maintains it does not. 
  By being pressed from the olive. 
  And there is no change in the benediction. 
  And the benediction should be "...Who createst the fruit of the ground." 
  If not, why is barley-flour specified? 
  Which is inferior to wheaten-flour. 
  That one could imagine barley-flour requires no benediction, whereas salt or brine does ! 
  Edd. read incorrectly: A Mishnaic teaching. The quotation is a Baraita; cf. fol. 40 b, p. 268. 
  To specify barley-flour above, despite this objection. 
  "A white, meaty, sweet and tasty substance" in the young palm ; Low, Aramaische Pflanzennamen, p. 116. 
  If not extracted while the palm is young, it become part of the tree. 
  Bacher, A.B. A., p. 51 n. 27 declares that the rendering "Thou keen-witted one" is not beyond dispute, and the expression may refer to his iron endurance in study. 
  There can be no comparison of the two. 
  When the heart is extracted, the palm withers; therefore it does not bear the same relation to its tree as other fruit does. 
  M. adds: " ...Who createst the fruit of the ground." 
  So Low, op. cit. p. 264. Jastrow translates "caper-flowers." Rashi explains "husks." 
  From this it is seen that "Who createst the fruit of the ground" is said over the leaves and shoots although the caper is not grown to obtain these; why, then, should that formula not be used for the palm-heart although the palm is not planted for the sake of the heart ? 
  By calling him "n-witted." 
  And for that reason may not be eaten when in a state of 'Orlah. 
  Hence the buds are regarded as fruit. 
  I.e. Rab, whose name M. includes in the text. 
  M.: Eleazar, incorrectly. 
  And the buds are not fruit.
  If R. 'Akiba's view is the correct one. 
  As R. 'Akiba does. 
  That one may eat the buds oatside the Land even when in a state of 'Orlah. 
  I.e. in a state of 'Orlah. 
  That the tithe is only to be given of the caper-berries, and not the bads. 
  They would also permit the berries to be eaten. 
  If it were a fruit, it would not constitute Kila'im. 
  Because vegetables are not subject to 'Orlah. 
  As to the category of the caper-bush. 
  And declare it Kila'im in a vineyard and subject to 'Orlah. 
  Here Rabina's question to Mar. b. Rab Ashe is resumed. 
  Because Lev. xix. 23 applies the law only to "the land." 
  
  Daf 36b
  
  He is then in doubt whether the tree is in its fruit three years. Hence, Rabina declares, Mar would be right in eating the berries as well as the buds. 
  Consequently only the berries are to be regarded as fruit, and not the buds; and Mar acted accordingly. 
  I.e. it has no authority. Hence there is no doubt that the caper-bush is subject to 'Orlah. 
  That even the bud is subject to 'Orlah. 
  This is the literal rendering of the Hebrew, the grammatical construction of which is peculiar. 
  The rind, shell, etc. 
  The caper-bud falls from the bush when ripe; hence it cannot be regarded as a protection so that it should be subject to 'Orlah. 
  With the fruit to make up the minimum bulk which can contract impurity. 
  And the blossom bears the same relationship to the pomegranate that the caper-bud does to the berry. 
  If, then, the pomegranate-blossom is subject to 'Orlah, so should the caper-bud be. 
  See p. 244 n. 12. 
  That the protection must be attached to the ripened fruit. 
  I e. is subject to 'Orlah. 
  The Halakah is in agreement with the Rabbis; and since the caper-bad corresponds to the grape-bud, it too should not be subject to 'Orlah. 
  M. adds: b. Ashe. 
  See p. 74 n. 2. 
  I.e. other than the vine. 
  The year of agricultural rest; cf. Exod. xxiii. 11, Lev. xxv. 4. 
  M.: Ashe. 
  I.e. mark the same stage of growth. The Boser is the soar grape, the Garua' the grape when the stone inside is formed. 
  Who differ from R. Jose. 
  Therefore we cannot argue from one to the other. The remainder of the paragraph reads like a marginal gloss incorporated into the text. 
  Because it is not regarded as a food. 
  He has not broken the strict fast enjoined on that day. 
  Hence pepper is a food. 
  Between the view of Raba and R. Meir. 
  I.e. preserved, over which a benediction is required. 
  M.: Rabina. 
  To be eaten by Jews although prepared by a Gentile. 
  Since a benediction is necessary, it must be a food ; how, then, could the Rabbis tell Maremar that it may be chewed on the Day of Atonement? 
  A mixture of flour, honey and oil beaten into a pulp. It seems to resemble the Arabic Kunafeh, a sweet dish made of wheat-floor fried with clarified butter and honey; cf. Lane, p. 150, T.A. i. p. 477 n. 465. 
  Without honey added. 
  See p. 239. 
  
  Daf 37a
  
  See fol. 44 a, p. 286. 
  See Singer, p. 290. 
  I.e. to be regarded as such for the purpose of the benediction. 
  Cf. Exod. xii. 19. 
  He may make unleavened cakes of rice. 
  The benediction over bread. 
  The full Grace after meals. 
  A broth is formed. 
  Therefore rice cannot be in the same category as wheat. 
  And according to them the benediction for rice is: "...Who createst various kinds of foods." 
  Who maintained above that this benediction is restricted to the five species, excluding rice. 
  M. inserts: Rab Huna said. 
  Who requires a special benediction for each species ; see fol. 40 a, p. 264. 
  Enumerated in Deut. viii. 8. 
  M. adds: and R. 'Akiba. 
  Rabban Gamaliel expected R. 'Akiba to follow his teaching and say three benedictions. 
  The name of Rabban Gamaliel. 
  
  Daf 37b
  
  M. adds : which is an abstract of three. 
  In the Baraita above, it is stated "if a kind of corn it has not been made into bread" as, e.g., pounded grain. 
  Since they were originally bread. 
  According to them pounded grain only requires one benediction, and similarly boiled bread which is no longer in pieces. 
  The Rabbis declare above that after "for instance, bread of rice or millet" no benediction is necessary, and here they are made to hold the opinion that one benediction, the abstract of three, is required. 
  I.e. in the quoted Baraita, the reading should be "no benediction is required" not "one benediction which is an abstract of three." 
  A dish resembling the Habis, consisting of honey, flour and oil. See T. A.J. p. 107. 
  That pieces of bread, the size of an olive, require the benediction "...Who bringest forth bread from the earth." 
  A non-priest. 
  The priest. 
  Cf. Lev. ii. 6. 
  Since there are no pieces the size of an olive. 
  I.e. the benediction is unnecessary. 
  According to Rashi this refers to the cmmbs of the meal-offering. But Tosafot object that this cannot be, because it continaes "should it be leaven"; and the meal-offering must be unleaven. Consequently it is taken to refer to crumbs of different species, each in itself not the size of an olive. 
  By eating them on Passover. 
  When it is his duty to eat unleaven. Consequently these crumbs are together considered to be equivalent to a piece of the size of an olive, otherwise he would not be violating the Passover if they were leaven, or fulfil the law of the Passover if unleaven. 
  Therefore we cannot argue from this Baraita to the case under consideration. 
  I.e. a piece of bread the size of four eggs. The meaning is, he must not spread the eating of the crumbs over a long space of time ; the maximum being the time required to eat half a roll. 
  Lit. large; i.e. a loaf which has not been entirely reduced to crumbs, but only a part of it. If, then, he eats of these crumbs and they are not the size of an olive, he is not required to say the benediction "...Who bringest forth bread from the earth." 
  טרוקנין which Jastrow considers a corruption of טרקטה, the Latin tracta, "a long piece of dough pulled out in making pastry." So Krauss, p. 274. 
  M. : Rab Joseph. 
  M.: is subject to. 
  Rashi explains: Dough roasted on the spit and covered with oil or eggs and oil. But see T. A. i. p. 107. 
  According to Rashi: Bread baked in the Sun, not an oven. Jastrow explains : A preserve consisting of sour milk, bread-crusts and salt. See also T. A. I. p. 472 n, 430. 
  Whether Hallah is necessary. 
  
  Daf 38a
  
  So that there is the semblance of bread. 
  I.e. flat boards of dough. 
  He treated it as though it were bread. 
  Not "...Who createst the fruit of the tree." 
  Read with M. : סתוניות for ספוניות, the grapes which are left unripened in the winter, from which vinegar is made. 
  Cf. Lev. 5:15 f. 
  From the payment of the additional fifth, because he does not regard them as fruit. Mar is therefore in agreement with him. 
  τρῖμμα, a brew of pounded groats and spices. What benediction does it need? 
  Rabina's question caused Raba to understand what had been asked of him. 
  Flour of unripe barley mixed with honey. 
  M. : Raba. 
  A brew made from roasted wheat ; cf. Pesahim 42 b. 
  What becomes of the objection that the Shattit cannot be a remedy since it is not permitted to prepare a remedy on the Sabbath, whereas this may be prepared? 
  There was nothing more to be done to it to constitute it a remedy ; therefore it may be prepared on the Sabbath, although used as a remedy. 
  Respecting the correct benediction for the Shattit. 
  Even if eaten as food. 
  I.e. with the definite article omitted. It is noteworthy that in the other benedictions there is no article. A difference in tense-meaning is here associated with its inclusion or omission. 
  Not hammosi' otam. The words were spoken by Balaam and refer to a past event. 
  Accordingly even in Exod. vi. 7 upon which R. Nehemiah relied, hammosi' has the meaning "Who brought forth." 
  The text is corrupt, and the translation given seems to follow the correct reading; cf. D. S. ad loc. Goldschmidt reads: The Rabbis praised the father of R. Simeon b. Rab Zebid to R. Zera b. Rab. 
  
  Daf 38b
  
  Of Exod. vi. 7 discussed above. 
  They give it the sense of the past, because the bread being before the person, it had already been brought forth. I have nevertheless retained the usual rendering "Who bringest forth." 
  Read: Raba (Hyman iii. p. 1095a). 
  Some authorities omit these words. 
  I.e. Rab Hisda in order to harmonise these divergent opinions. 
  Referring to something that is usually eaten raw. 
  Referring to something that is usually cooked, but is eaten raw. 
  To eat unleavened bread on Passover. 
  Accordingly R. Mei'r and Samuel agree that cooking does not alter the original natare of the article. 
  R. Jose and R. Johanan agree that cooking changes the nature of the article. 
  And cooking makes no difference to the benediction. 
  The unleavened wafer is exceptional and no general rule can be argued from it. 
  That vegetables are to be considered as unaffected by cooking for the purpose of the benediction. 
  Ascribing to R. Johanan the statement that the benediction is "...By Whose word," etc. 
  I.e. Why mention it at all in view of the contradictory report of a more eminent authority? 
  Which show that R. Hiyya's version is more trustworthy. 
  About the benediction. 
  Proving that, in his opinion, the cooking made no difference to the benediction. 
  From the standpoint of the benediction, salting is the same as cooking. 
  Singer, p. 290. 
  M.: Samuel b. Isaac, 
  Cf. Exod. xii. 8. 
  
  Daf 39a
  
  No benediction is required unless the amount of food eaten is the size of an olive. If, therefore, one eats only an olive, he has not partaken of the minimum, since the stone has to be removed. 
  Jastrow adopts the Talmudic derivation which makes this a Hebrew word from the root agr "to store," hence "fit for storage, of good quality." It might, however, be the name of a place; see Neubauer, p. 387, who identifies it with Egra in the interior of Babylon. J. Perles, Zur rabbinischen Sprachund Sagenkunde, p. 34, suggests ἄγονροϛ. 
  M. : Ibrosi which Jastrow thinks is a geographical name. Krauss, p. 7, refers to ώραῖοϛ "fresh"; but see Low's criticism ad loc. Perles, op. cit. p. 35, suggests ἀβρτόνινον ἒλαιον. 
  M.: Sibrosi which, according to Jastrow, is a geographical name. Wiesner explains it by the Latin semirudis "half-ripe" [?]. Krauss, p. 399, regards it as another variant of ώραῖοϛ. Perles, loc. cit. , reads Imrosi which he identifies with ambrosia. 
  He should first have said the benediction over the fruit as being in its natural state. He gave the poultry the preference, as though it were a new luxury for him. 
  A sarcastic rebuke. If they did not admit their master's superior knowledge, let them at least defer to his riper experience. 
  They were punished for disrespect towards their teacher. 
  After the benediction, he partook of the poultry not the vegetables, although the benediction was the same for both. 
  I.e. more so than the poultry. 
  Because the semblance of fruit has gone. 
  An onomatopoeic expression, representing the sound made when the broth is boiling. 
  For the purpose of the benediction. 
  Then the benediction would be "...Who createst the fruit of the earth"; if the latter alternative, no benediction would be required. 
  It is then regarded as merely wood and not as a herb; hence its only use is to impart a flavour to a dish. 
  M. adds: b. Abba in the name of R. Johanan. 
  When the bread is soaked, this is impossible. 
  
  Daf 39b
  
  See p. 74 n. 2. 
  I.e. when the pieces are larger than the whole loaves. 
  Irrespective of its size as compared with the loaf, because its quality is superior. 
  R. Judah. 
  To receive the Terumah. 
  In that case, the Terumah would have to be stored until it could be handed to a priest, and the half-onion would decay more quickly than a whole one. 
  Viz. Rab Huna and R. Johanan. 
  M.: R. Johanan. 
  Lit. peaceful. 
  The poor man usually has to say his benediction over a piece rather than over a whole loaf ; therefore over the unleavened bread, we should use a piece for the benediction. 
  M.: Raba. 
  Referring to the double portion of manna provided on the Friday for the Sabbath. 
  Because it is stated "they gathered twice as mach bread," not that they used it all. Hence to hold the two loaves was sufficient. 
  That of the 'Erub (see Glossary, s.v.). 
  Saying a benediction. 
  
  Daf 40a
  
  M.: Rabina. 
  It is forbidden to speak between the benediction and the performance of the act for which it had been said. But in this case, the words are not considered an interruption to render the benediction invalid. 
  Because the spoken words were connected with the breaking of the bread, salt being used with the bread over which the benediction is said as salt was required with the meal-offering. Cf. Lev. ii. 13. 
  The correct reading is probably Rabbah b. Samuel... Hiyya b. Abba; cf, Hyman, ii. p. 438 b. 
  The lay head of the Jewish Community in Babylon. 
  Not waiting for salt. 
  Being fresh and tasty. 
  This last word is rendered by Rashi and others "delay" (sc. for salt). But Jastrow establishes the meaning "condiment." 
  Rashi explains : When standing, he fears his clothes will be splashed and consequently he restrains himself. 
  M. omits these words here and inserts them after "even when standing." 
  There is then no cause for this fear, the loose earth absorbing the urine. 
  Through illness. 
  I.e. he drinks a large quantity of water at his meal. 
  That he should not eat lentils every day. 
  Lit. cause it to be fruitful and multiply, i.e. stimulate sexual vigour. 
  The west wind will carry the odour to him with fatal results. 
  She allowed the flavour of the cumin to penetrate into the bread, but would not permit it to remain because the smell was injurious. 
  M. omits this sentence. 
  That he requires a special benediction for vegetables and not merely "...Who createst the fruit of the ground." 
  I.e. a special form of praise for the Sabbath, Passover, etc. 
  The ignorant. 
  See Bacher, A. P. A. ii. p. 518 n. 3 who compares Matt xiii. 12 "For whosoever hath, to him shall be given." 
  Referring to Torah. 
  Add to thy knowledge. 
  Because according to the Mishnah, the benediction "...Who createst the fruit of the ground" is allowed over fruits of the tree. 
  So that the field lost its fertility. 
  See Deut. xxvi. 5-10. The declaration concludes with "And now, behold, I have brought the first of the fruit of the land which Thou, O Lord, hast given me." But since the water-supply has ceased or the tree which grew the fruit been cut down, the land will no longer yield him fruits and therefore the declaration ought not to be made. 
  Since the land remains, he requires the declaration to be made ; accordingly he holds that the ground is the main feature of the tree. 
  A child reaches the age when it eats bread before it can speak. This is intended to explain the name "tree of knowledge" (Gen. ii. 17). 
  
  Daf 40b
  
  E.g. wheat. 
  These have special benedictions; see p. 233. 
  This is valid as a benediction and he may proceed to eat. 
  Since they both demand the precise benediction. 
  Who are content so long as praise is offered to God. 
  If the man had merely said, "Blessed be the All-present Who has created this" and not "this bread," it would not have sufficed for R. Meir. Hence he agrees with Rab Huna who is not satisfied with "...By Whose word," etc. because it makes no mention of the bread. 
  I.e. break a piece and place salt or relish in between; cf. Lane, p. 148. On the various explanations of the phrase, which is literally "to wrap the bread," see T.A. iii. p. 51. 
  These words are Aramaic, not Hebrew. 
  And there is no mention of it in Benjamin's benediction of which Rab approved. 
  Benjamin's formula is acceptable as a substitute for the first of the three benedictions. 
  The language having been Aramaic. 
  The priest's address to the woman suspected of adultery ; see Num. v. 21 f. 
  Cf. Deut. xxvi. 13-15. 
  Since we have this teaching concerning the Grace after meals, permitting it to be said in any language, what was the purpose of Rab's remark? 
  That the benediction not in Hebrew is valid. 
  Viz. "King of the Universe." Derenbourg, R. E. J. xiv p.- 27, suggests that stress was laid upon the Divine Kingship in every benediction as a sort of protest against the rule of the Roman tyrants. 
  M.: a Mishnaic teaching. 
  This sentence is omitted in M. and some edd. 
  All the things so far mentioned come within this category. 
  See next folio, p. 271. 
  Lit. whose form has passed. 
  Of the things enumerated in the Mishnah, viz. vinegar and locusts. 
  Because they need not necessarily be spoilt as the scorched fruits are. 
  I.e. if he purchased these fruits from a person of whom he is not certain that he gave the tithe, it is unnecessary for the buyer to give a tithe. 
  According to Low, Aramaische Pflanzennamen, pp. 287 f. the correct reading is 'Uzrarin. 
  For כנרי read כינרי with the 'Aruk, i.e. ϰόνναροϛ. 
  That no tithe had been taken. 
  Fruit fallen from the tree can be claimed by the poor and is not subject to the tithe. 
  M : R. Isaac b. Eleazar said in the name of R. Eliezer b. Jacob. 
  Cf. Lev. xix. 9f., xxiii. 22, Deut. xxiv. 19. 
  The poor who collected the fruits. 
  
  Daf 41a
  
  The term Nobelot Temarah in the Mishnaic quotation. 
  In the sense "Fruit scorched by the sun." 
  In our Mishnah and in the Mishnaic quotation. 
  But it has just been mentioned he says the benediction first "over that which he likes best and then...over the other." 
  And he only eats the olives to remove the sharp taste of the radishes; in that case, the second benediction is unnecessary. 
  Cf . fol. 44 a, p. 284. If R. Judah accepts this teaching, how can be demand a benediction for the olive which is only accessory to the radish? 
  I.e. the smith. 
  Viz. the dispute between R. Judah and the Rabbis. 
  The seven species are enumerated in this verse. 
  Some edd. read : Hanin. 
  And therefore the order in which they are mentioned does not matter. The Talmud goes on to explain what is meant by "standards." 
  Cf. Lev. xiv. 46. Since he is not wearing the things, they become defiled at once. As for his actual garments, they do not become defiled (requiring washing) unless he "lieth or eateth" there; cf. v. 47. 
  A loaf equal in size to four eggs. 
  Barley-bread, being coarser, would take longer to eat. Hence "wheat" sets a standard of time in connection with the contracting of defilement. 
  By its presence alone, without actual contact. 
  To constitute a breach of his vow. Cf. Num. vi. 3. 
  As contrasted with those of an artisan, which are exposed for sale. 
  
  Daf 41b
  
  I.e. a piece that size, if broken off, renders the vessel immune against defilement; and when actually defiled, a breakage of that extent makes the vessel immediately clean. 
  Wheat, barley, etc. 
  I.e. Rab Joseph who explains Deut. viii. 8 differently; what does he make of this explanation of R. Hanan? 
  Represented in the text by "honey." 
  The word "land" occurs twice in the verse, and "honey" stands nearer to the second word "land" than "pomegranate" does to the first. For that reason it may be given precedence. 
  Served with spices, nuts, honey, etc. 
  According to Rashi, that means the relish eaten with the bread; but Tosafot explain it to refer to foods like meat, fish, which ordinarily figure in the meal. 
  I.e. do not ordinarily form part of the meal, e.g. nuts, fruit. 
  
  Daf 42a
  
  As, e.g., when used for ritual purposes, even though he does not then regard it as a beverage. 
  Of dessert-bread; see above. 
  M. : the house of Rab Habiba. 
  The sibilant syllables of hammosi'...ha'ares. 
  Until he has said Grace after meals and then pronounce a fresh benediction. 
  M.: Rabbah. 
  On this gift, see T. A. III. p. 21. 
  And so long as he keeps sending food, the meal is not at an end.
  The anointing of the hands, not the clearing of the table, is the signal that the meal is finished. 
  Cf. Lev. i. 4. 
  See pp. 55 f. 
  It refers to the "latter waters" — the washing at the end of the meal ; and this is the right signal that the meal is finished. 
  M.: Rab Ashe. 
  As another instance of something immediately following on something else. 
  See fol. 63 b. 
  Hors d'oeuvre; see T. A. i. p. 472 n. 428. Rashi mentions that it often took the form of poultry or fish; it would then correspond to the gustatio of the Romans; of. T. A. iii. p. 259 n. 284 ; D. C. A. p. 385. 
  See p. 278. 
  
  Daf 42b
  
  In the first sentence of the Mishnah, about the benediction over wine. 
  I.e. he knows beforehand he will linger at the table and drink several cups. 
  M.: Rab Mari. 
  To drink an additional cup of wine, it not being his usual practice. For that reason he repeated the benediction. 
  And not before the meal, as stated in the Mishnah. 
  The wine during the meal is chiefly used for dipping into it. 
  M. omits "not." 
  Hence it seems to follow that although a benediction is said over wine brought during the meal, a further benediction is required for the wine brought after the meal. This contradicts Rab Nahman and the others who say "he is exempt. " 
  In the last clause of the quoted Mishnah. 
  Some edd. omit these words. 
  One can say Grace for all ; to recline makes the meal more formal and unites the diners into one party. 
  If such words were spoken, then whether they sit or recline, they form a party and one can say Grace for all. 
  According to Neubauer, p. 341 n., Danak is a contraction of deAnak "the river of Anak" near Sura. This is supported by the reading of M.: בנהר אנק. 
  
  Daf 43a
  
  A sign of mourning is to rend the garments ; see Oesterley and Box, p. 332. 
  See the preceding paragraph. 
  Buchler, Der galilaische 'Am ha'ares, pp. 134 ff., explains that it is not an ordinary meal that is here referred to, but that of a company of Haberim (see Glossary, s.v.). 
  Which will hold the preliminary cup of wine. 
  Because he will touch food with both hands. 
  This is the wine before the meal, the other was only introductory. 
  Because it states "Wine is set for them and each says the benediction for himself." But if reclining is not necessary for wine, let one say it for all! 
  They have not yet formed themselves into one party. 
  Because it states "Wine is brought to them and...one may say it for all." But if reclining is not beneficial with wine, let each say it for himself ! 
  If one said the benediction for all during the meal, some of the diners may not be able to respond "Amen," since there is food in their month; cf. fol. 51 a, p. 325. 
  Rab was afraid that he was told to wash because his hands were dirty. He must have been quite a youth when this happened ; hence his nervousness. 
  See p. 86 n. 8. 
  M.: Another version: Rabbah b. Jeremiah. 
  "The Egyptians take great delight in perfumes; and often fumigate their apartments"; Lane, p. 142. But perfumes do not seem to have been used after a meal, although the guest before departing was perfumed; ibid. p. 208. Cf. T. A. I. p. 690 n. 281, III. p. 63. 
  M.: Rabbah. 
  Who lived in princely style. 
  M.: Joseph. 
  See p. 74 n 2. 
  
  Daf 43b
  
  For סמלק "jasmine," Krauss, p. 385, reads סמבק sambucus "the elder-tree." 
  For regarding these as "wood." 
  Lit. flax of wood. 
  M.: Raba. 
  So the Hebrew literally. 
  Cf. the proverb "The sow loves bran better than roses." On the palm-heart, see p. 242 n. 1. 
  Walking together, as protection against the evil spirits of the night. 
  By putting him to shame. To cause the blood to rush from the face is deemed equal to shedding blood. 
  She did not mention Judah's name. 
  At the end of the meal, the oil to anoint his hands stained by food, and the myrtle as perfume. 
  M. adds : Simeon b. 
  Hence precedence should be given to oil. 
  M.: Hannah b. Rab. 
  Being a disciple of the wise himself, he may not go out perfumed. 
  M.: eight. 
  M. omits : in the name of R. Johanan. 
  And is permissible. 
  And there will be no suspicion. 
  This sentence is omitted in some edd. 
  M. omits: Mar Zotra b. 
  The mud will not make the patch so noticeable. 
  Cf. Abot i. 5, Singer, p. 185. 
  The reading is doubtful; several commentators have "idle." 
  I.e. acted in a haughty manner towards God. 
  
  Daf 44a
  
  M.: 'Ulla in the name of R. Assi. The correct reading is probably Aha b. Iwya in the name of Rab Assi. Cf. D. S. ad loc. 
  Famed for its fertility ; Josephus, Wars, iii. x. 8. According to Tosafot, these fruits were excessively sweet, so that after eating them, one required something salted to restore the appetite. 
  It made the flesh so smooth and sleek. 
  See p. 190 n. 9. 
  According to Wiesner, p. 100, it is Mt Ephraim ; but this is very unlikely. See the long discussion by Buchler in J. Q. R. xvi. pp. 180-192, from which it appears that no one locality is intended but a whole district in Judea. 
  Buchler, ibid. p. 188 n. 2, understands the word to mean "confectionery"; but this is disputed by Krauss, Antoninus und Rabbi, p. 25 n. 1. 
  The workers were so numerous that so huge a quantity of food was required for them. 
  To be used as offerings in the Temple. Cf. Buchler, Priester und Cultus, pp. 188f, and J. Q. R. xvi. pp. 189 f. 
  Or Gofnin. Identified with the Biblical Ophni (Josh, xviii. 24) and the modern Jifna, about five hours' journey from Jerusalem ; Neubaner, p. 157. This, however, is questioned; see Encyc. Biblica, col. 3515. 
  I.e. the entire family consisted in each case of two brothers and two sisters who intermarried. 
  See p. 74 notes 1 and 2. 
  Cf. " The world could not endure without salt, pepper and spice," Soferim 15:8. The Greeks and Romans also used much salt at their meals; Wiesner, p. 101 and T. A. i. p. 499 n. 657. 
  E.g. bitter herbs. 
  That he requires three benedictions. 
  Each of these three verses offers the basis of a benediction. 
  What answer do they make to Rabban Gamaliel's reason ? 
  In 5:9. 
  I.e. 5:10 has no connection with v. 8; therefore one benediction is sufficient. 
  Why does he not draw the same inference as the Sages? 
  The reference in v. 9 is to "bread," and according to Rabban Gamaliel, it is inserted lest without it, connecting v. 10 with v. 8, it be thought that even if one chewed wheat in its raw state, he must say the three benedictions. Hence v. 9 is inserted to show that the wheat must be made into "bread" before the benedictions are necessary. 
  Wheat, barley, rye, oats and spelt. 
  See p. 271. 
  Cf. Singer, pp. 287 f. 
  M. adds (similarly Singer, p. 288) : May we eat of the fruits of the land, and be satisfied with its goodness, and bless Thee for it in holiness and purity. 
  Cf. ibid. p. 287. 
  Ibid. p. 289. 
  These words are omitted in some edd. and in M. 
  An indication that each detail should be specified. According to Pinner (in his edition of this Tractate), this statement about Rab Dimai is misplaced and should be inserted in fol. 49 a, bot. See p. 316. 
  So Singer, p. 289 top. 
  M.: Nahtnan. 
  If the Babylonians used the formula "For the land and its [i.e. Palestine] fruits," they utter a benediction over something they have not enjoyed. Therefore they say "and for the fruits," wherever grown. 
  
  Daf 44b
  
  The reference is to Rabbi not Rab ; cf. on fol. 30 b, p. 200 n. 5. 
  I.e. after vegetables "...Who createst many living beings" is unnecessary. 
  M.: Hiyya. 
  I.e. the Rabbi with one part to his name (Zotra) acted in accord with the Rabbi who had two parts to his name (Isaac b. Abdemi). 
  By saying a benediction after everything, even water. 
  Before the performance of which, but not afterwards, a benediction is required ; e.g. the laying of Tefillin. 
  Palestine. 
  M.: Rab Zera. 
  Lit. rolled ; i.e. on hot coals. 
  M. reads: Better is a light-roasted egg than six hard-baked, and one hardbaked than four boiled. Any food, etc. 
  Lit. soul; i.e. something that has been alive and is eaten whole; e.g. small fish. 
  I.e. the part of the animal near the vital organs. 
  Lit. house. 
  When vegetables are a frequent and principal article of diet. 
  See p. 6 n. 5. 
  M.: Rab. 
  When the animal is slaughtered ; the reference being to the neck which is cut across. 
  We must read יבשין "dry" for דבש "honey," as in the parallel passage, fol. 67 h, p. 378. 
  Besides as a remedy. 
  M. : Rab. 
  Only then are they injurious. 
  I.e. well-cooked over a fire of wood. 
  M.: Joseph's. 
  M.: 28th, i.e. day of salting, if eaten then. 
  Since the Mishnah adds the words "to slake his thirst." 
  
  Daf 45a
  
  And he drinks water to relieve himself ; then no benediction is required. 
  M.: Rabbah b. Rab Hanin. 
  The general practice is to say "...By Whose word" and then "...Who createst many living beings." 
  Produce from which it is uncertain whether the tithe has been given. For the law of the tithe, see Lev. xxvii. 30 ff. 
  Due to the Levites; cf. Num. xviii. 21. 
  The Levite had to give a tenth of his tithe to the priest, known as the Terumah of the tithe ; cf. Num. xviii. 26. 
  Cf. Deut. xiv. 22 ff. This was a tithe of the produce after the Levite had received his tithe, and had to be eaten in Jerusalem or redeemed by its equivalent in money being spent there. 
  The original reading was probably "heathen" and altered to "idolator" to satisfy the Censor. 
  That three who eat together should say Grace with Zimmun. 
  The unspecified plural "ye" denotes two and "me" the third. 
  "I" is one and "ye" two, making a total of three. 
  M.: Raba. 
  I.e. with a voice equal to mine. 
  In the ancient Synagogues, the Scriptural lesson read in Hebrew was followed by a translation in the Aramaic vernacular; cf. Oesterley and Box, pp. 46 ff. 
  This contradicts the opinion that two may, if they wish it. 
  But if two may arrange Zimmun, why may not one leave ? 
  Whereas if they separate, it would be only voluntary with two. 
  The minimum quantity of food which necessitates the saying of Grace. 
  In order to make a third for Zimmun. 
  
  Daf 45b
  
  By the attendant joining with them, even uninvited. 
  Edd. read here "And lo, even a hundred women," which should probably be omitted. See D. S. ad loc. 
  In that there is no obligation for Zimmun, but it is purely voluntary. 
  This speaks as though it were obligatory for women ; and if a hundred women are equal to two men in this respect, then it should be obligatory for two men ! 
  There are at least three women so that the number required by Pb. xxziv. 4 is forthcoming, which is not the case with two men. 
  I.e. two. 
  And accordingly Rab teaches that two men may not arrange Zimmun. 
  By being three originally, the obligation remains ; but if there were only two, they could voluntarily arrange Zimmun. Hence Rab cannot be the author of the statement in question. 
  M.: Rabbah said to Rab Huna. 
  Who was a Palestinian teacher, whereas Rab was a Babylonian. 
  I.e. he is within hearing distance. 
  When ten or more dine together, "our God" is added in the introduction to the Grace ; see Singer, p. 279. 
  The absence of one is not so noticeable in the former case. 
  So that each may say Grace for himself. 
  Lit. scribes. 
  M. adds : In the West [i.e. Palestine]. 
  Who have finished and wish to say Grace with Zimmun. 
  I.e. he did more than was necessary to pay honour to his son. 
  See p. 48 n. 2. 
  This is the reading of certain commentators. Edd. : They sat on and were asked. 
  To lead in the Grace; cf. fol. 47a, p. 302. 
  cf. Singer, p. 280, top. 
  See Singer, p. 282, and note that the formula ends with "Amen." 
  To return to their work, not waiting for the remainder of the Grace. 
  The benediction in Singer, p. 283. 
  Which only requires three benedictions, Singer, pp. 280-282. 
  By omitting it. 
  
  Daf 46a
  
  A nickname of R. Zera, perhaps because he was very short. See Rashi to Bab. Mesia' 85a. The Talmud (loc, cit.) narrates an incident wherein R. Zera's legs were scorched during an act of self-immolation. See A. P. A. III. p. 7 n. 2 where it is suggested that the truer reading is to be found in Sanh. 37 a, viz. "The scorched one (i.e. dark complexioned) with short legs." 
  By saying Grace before meals and breaking the bread. 
  Lit. with a fine eye. 
  I.e. landed property. There is a variant "in all his works" which Bacher prefers ; ct A. T. ii. p. 464 n. 4. 
  In which he dwells, so that he can keep constantly in touch with them and it be unnecessary for him to face the perils of a journey. 
  If one interrupts his meal to enable the other two to say Grace with Zimmun, at what point may he resume ? So explain Tosafot. According to Rashi it means : How much has to be said in addition to the usual Grace because of the Zimmun? 
  I.e. "We will bless Him of Whose bounty we have partaken," to which the response is made "Blessed be He of Whose bounty" etc., Singer, p. 279. 
  The end of the first benediction, ibid. p. 280. Tosafot object to Rashi's explanation (see note 5 above) that this benediction is an essential part of the Grace even for an individual, so how could it be only included when there is Zimmun? 
  This is the translation required by the explanation of Tosafot ; viz., Grace can be said by two or three, in the case where one of the diners is acquainted with one benediction and the other person or persons with the 
  I.e. the fourth benediction in Singer, p. 283, which is not to be considered in this connection. 
  They compress the second and third benedictions into one ; thus, when two labourers say Grace, they say two benedictions, and when three, they say three. 
  This fourth benediction is accordingly an essential part of the Grace, and gives something to a fourth man to say, even though the Zimmun formula includes the first benediction. 
  But they cannot ignore an ordinance of the Torah. 
  M. reverses the authors of this and the preceding sentences. 
  If it were ordained by the Torah, it would be connected with what precedes, and would not require "Blessed" as its opening word. 
  See, e.g., the benedictions to be said before putting on the Tallit and Tefillin; Singer, pp. 14, 16. 
  
  Daf 46b
  
  But they cannot ignore an ordinance of the Torah. 
  M.: In the benediction of a mourner. 
  See Singer, pp. 282 f., bottom of the pages. 
  M. adds : through his son. 
  Cf. Singer, p. 283, bot. 
  According to Rashi, the question refers to the man who stopped his meal in order to be included for Zimmun with two others. Since, in Rab Sheshet's view, be joins with them up to the end of the first benediction, where should be resume his Grace? According to Tosafot, it refers to the man who is leading the Grace with Zimmun. After the others have responded "Blessed be He of Whose bounty we have partaken, and through Whose goodness we live," where does he go on ? 
  On Rashi's interpretation, to the beginning of the first benediction ; but on that of Tosafot, he repeats his own formula with an addition, viz. "We will bless Him of Whose bounty we have partaken and through Whose goodness we live." 
  According to Rashi, he starts the second benediction ; according to Tosafot, he resumes the response of the others : "Blessed be He of Whose bounty" etc. Cf. Singer, p. 280, line 2 of Hebrew. 
  Rashi omits the word "old." 
  It is apparently to be understood that Persian etiquette forbade speaking at table; cf. T.A. in. p. 7. Jews also observed silence during a meal; see ibid. p. 267 n. 400. 
  I.e. do nothing. 
  Not literally, but a large number. 
  Of these five. 
  See fol. 43 a, p. 279 n. 3; and on "Son of princes," p. 86 n. 8. 
  By making way for him. 
  
  Daf 47a
  
  By giving him the opportunity to wash first. 
  He had studied under R. Johanan in Palestine. 
  So far Rabin had not made way for him. 
  The Synagogue, not being a fixed abode, did not require a Mezuzah. 
  Cf. above, fol. 33 b, p. 224. 
  To pick his portion from the dish. On the Oriental mode of dining, cf. Lane, p. 148, T. A. III. pp. 26ff. 
  M. adds : "in wisdom," i.e. by waiving his right to the first choice. 
  M.: Daniel. 
  The regulations connected with the breaking of the bread, since the honour was given to a bridegroom. 
  The response is considered part of the benediction. 
  I.e. if he allows much time to elapse between saying the benediction and breaking the bread ; therefore Rab Hisda is satisfied if the majority say "Amen." 
  I.e. "'men." 
  I.e. "Ame-." 
  I.e. saying "Amen" without having heard the benediction to which it is the response. 
  As though it were something he was glad to be rid of. 
  Meaning, he will die suddenly. 
  Before Rab Shimi entered, and therefore he could not join in Grace with them. 
  Rab's name. The Talmud mentions here their favourite dishes. 
  Therefore the meal cannot be considered as ended, and Rab Shimi may be included for Grace. 
  Some edd. read "Rab Aha" incorrectly. 
  And he obtains the privilege of joining with Zimmun by means of something that is forbidden. 
  I.e. billeted troops. 
  But the Halakah is not in agreement with Bet Shammai. 
  Since the first tithe from which Terumah has been taken is allowable, it is obvious that one who has eaten it may be included for Zimmun. Why does the Mishnah mention it? 
  This great Terumah was due to the priest ; cf. Num. xviii. 8 ff., and should be separated from the produce before the tithe is taken. If, however, the order had been reversed, it would not invalidate a man from being included for Zimmun. 
  Before the corn is ground. 
  
  Daf 47b
  
  The Biblical text reads : "Out of all that is given you" not "all your tithes." 
  In drawing a distinction between the ears and the corn-heap. 
  According to Deut. xviii. 4 "the first-fruits of the corn" were the portion of the priest ; therefore the Terumah would be due from the corn-heap, but not from the ears which are no longer called "corn." 
  Since the Temple-property had been redeemed, why should he not be included? 
  See Lev. v. 16. 
  Since he has eaten sufficient to necessitate Grace. 
  With the other diners, since he is continually going backward and forward and should not be included with them. 
  I.e. his every-day sustenance. 
  The Samaritans were the people of mixed origin with whom the Assyrians had repopulated North Palestine after driving the Israelite inhabitants into exile. In course of time they came to look upon themselves as a part of the Jewish people and claimed the right to share in the rebuilding of the Temple. When this right was contested, they broke away and formed a separate Community, taking with them the Pentateuch. 
  M. adds : And a Mezuzah on his door. 
  Some edd. read : Jonathan. M. has Nathan. 
  And thus derived the teachings from their lips. 
  Halakic commentaries on Leviticus, and Numbers and Deuteronomy respectively. 
  And in the view of Rammi b. Hamma, Rab Menashya came within this class. 
  According to Demai v. 10, that which grows in a perforated pot, placed in the ground, is legally like that which grows in the ground. But if something grows in an unperforated pot, is that to be considered as growing in the soil and subject to the tithe ? The Rabbis say it is, and one who eats of this untithed should not be included for Zimmun. 
  See fol. 47a, bot., and top of fol. 47 b, p. 303. 
  That the tithe should be exempt from the great Terumah and permissible to be eaten, and therefore such an one should be included for Zimmun. 
  That it is subject to the great Terumah, and one is forbidden to eat of the tithe unless this Terumah is separated ; and hence, he who eats thereof should not be included. 
  The word for "Thou shalt bind" (וצרת) is here connected with צורה "stamp, image." 
  This is the reading of the Biblical text, which the Talmud does not quote verbally, but as follows: "And he shall give the money, and it shall be assured to him." 
  Because anybody who eats less than the size of an olive is exempt from saying the Grace. 
  See p. 291 n. 5. 
  M.: For R. Hiyya b. Abba said. 
  M.: Ashe; and Rashi's reading is: Assi. 
  See p. 294 n. 3. 
  To hold a Congregational service for which a minimum of ten males over the age of 13 is required. 
  And that is forbidden. 
  And not the individual. Since the freeing of the slave enables nine men to have a Congregational service, it is permitted. 
  I.e. the chest in the Synagogue where the Scrolls of the Law are deposited. See Oesterley and Box, p. 338. According to Azulay (quoted by Goldschmidt, p. 171)וארון "and the Ark" is really the initial letters of four words: ואחד רואה ואינו נראה "And One Who sees but is invisible," referring to the Divine Presence in the Synagogue. There may be here a reference to the custom of giving a minor a Scroll of the Law to hold, and thereby including him in the quorum ; cf. Low, Lebensalter, p. 208 and p. 409 n. 46. 
  Ie. when the nine are seated close together, without actually counting them, it is not possible to notice that there is one short. Therefore, including the presence of the Ark, the Congregational service may be held. The alternative version supposes that it is easier to detect the absence of one when the nine are seated close together. 
  Pineles (quoted by Goldschmidt, loc. cit.) thinks that שבת is the initial letters of שונים בדברי תורה "[Two] who study words of Torah [together]." 
  M.: Rab Hisda said in the name of R. Johanan. 
  Lit. who produced two hairs. 
  Although he has reached the age of puberty, i.e. 13 years. 
  He may be included whether he shows signs of puberty or not. 
  
  Daf 48a
  
  M.: Rab b. R. Hanan. D.S. thinks the correct reading is Raba b. R. Hanan which is accepted by Hyman, iii. p. 1041 a, and Bacher, A. B. A. (2nd ed.) add. p. 12. 
  They were boys, and Rabbah wished to apply the test mentioned in the preceding paragraph. 
  I.e. one can usually detect in the young what they will be like later. From their answers Rabbah foresaw that they would become learned men. 
  To say the formula for ten ; see p. 318. 
  M.: Huna. 
  Who ate corn-food and two or three who ate vegetables. 
  Edd. insert the word "certainly" which the commentators find difficulty in explaining. M. omits it. 
  That it is allowed with seven and three. 
  Which is apparent with seven and three but not with six and four. 
  Viz. the Pharisees of whom Alexander Jannaeus was a bitter opponent. 
  Who was a leader of the Pharisaic party and had been in hiding. 
  In J.T. : For it is written iu the Book of Ben Sira, "Exalt her and she will raise thee and make thee to sit among great men." No such verse occurs in Ecclesiasticus. The first clause is from Prov. iv. 8 and the second is a reminiscence of Ecclus. xi. 1. The earlier part of the incident between Simeon b. Shetah and Jannaeus, especially the cause of the former's flight, is differently told in J. T. 
  The Pharisees. 
  Since Simeon b. Shetah denied that the king had the power to honour him, Jannaeus took this as evidence that the Pharisees were disloyal to the throne. Some edd. read : The king said to her, " Thou seest he [i.e. Simeon] does not accept lordship." He meant to point out to the Queen that her attempt to bring about a rapprochement between him and the Pharisees was futile. 
  Since he had eaten nothing. 
  Some edd. add "in the name of R. Johanan " incorrectly. 
  Viz. said Grace after only having had a cup of wine and no solid food. 
  None of the Rabbis agree with him. 
  By saying Grace on their behalf. 
  Of bread into the dish. 
  M.: Huna. 
  
  Daf 48b
  
  The first benediction of the Grace ; Singer, p. 280. 
  The second benediction ; ibid. pp. 280 f. 
  This is the reading of M.: edd. omit "until." 
  The third benediction ; ibid. pp. 281 f. 
  When he built the Temple. 
  The fourth benediction ; ibid. pp. 283 f. 
  See p. 111 n. 1. 
  The town of Bethar, near Sepphoris, was the scene of the last stand of the Jews against the Romans in 135 C.E. The name is probably derived from the Latin Vetera (sc. castra); cf. Krauss, p. 153, 
  During the long period in which the Jews could not bury their dead. 
  The benediction of consolation is the third, beginning "Have mercy" ; see Singer, p. 281 for the Sabbath formula. 
  Why is their opinion separately stated if it agrees with that of the first Tanna? 
  See p. 96 n. 2. In the view of the Babbis, if the man included the reference to the Sabbath in a benediction other than the "Consolation," he must restart at the commencement. The first Tanna, on the other hand, only requires it in the "Consolation" ab initio, but if he included it in another benediction, post factum it is to be allowed. 
  See fol. 35 a, p. 234. 
  Some edd. incorrectly insert here : "It [i.e. the a fortiori argument] is unnecessary." 
  See fol. 45 a, p. 291. 
  I.e. even before enjoying His gift, before partaking thereof, offer Him a benediction. 
  Over which the benediction has to be said. 
  Hence Grace before meals is required by the Torah. 
  M. adds : b. Assi. D. S. thinks the correct reading is R. Nathan b. R. Joseph. 
  From this passage it is clear that Grace before meals is necessary. 
  Why did the women of whom Saul inquired the way to Samuel's house give him such a long and involved reply ? 
  M. inserts: Rab said: Hence it is derived that women, etc. 
  I.e. the Amora of that name. 
  As soon as Saul would meet Samuel, the latter's rule of the people would come to an end ; and as the predestined hour had not arrived yet, the women detained Saul until the ordained time. 
  Dependent upon food. 
  Dependent upon the knowledge and practice of Torah. M. reads: for eternal life. 
  M.: Abba. 
  From the common use of the verb "to give," a Gezerah Shawah (see p. 18 n. 5) is drawn — if a benediction is required for the land (cf. the second paragraph of the Grace) given by God, likewise is a benediction required for the Torah given by Him. 
  Cf . fol. 54 a, p. 348. 
  R. Meir's explanation is based upon the teaching of the Rabbis that JHWH "the Lord" is the Deity in His attribute of mercy, and Elohim "God" represents Him as Judge. In Deut. xxvi. 11 both names occur. 
  In the first passage the definite article is wanting. 
  Lit.: the good. 
  As a benediction is required for the latter, so also for the former. 
  M. omits "Eliezer" and hence intends R. Judah the Prince as the author. 
  Sc. of circumcision ; see Singer, p. 280, "As well as for Thy covenant which Thou hast sealed in our flesh." 
  Ibid. "Thy Law which Thou hast taught us." 
  
  Daf 49a
  
  Torah was given to Israel in three places — Sinai, Mt Gerizim and the plains of Moab, in each of which localities a covenant was entered into ; cf. Dent, xxvii. 11 ff., xxviii. 69. In the passage dealing with the law of circumcision. Gen. xvii, the word for "covenant" occurs 13 times. 
  Rab is here intended. 
  It opens with "We thank Thee," etc., Singer, p. 280 and concludes "For all this... we thank and bless Thee," ibid. p. 281. 
  So J. T. probably correctly (see Hyman, I. p. 15 a). Edd.: Jacob b. Aha. M.: that R. Aha said in the name of the Rabbis. "Our master" here means Rab. 
  M.: R. Dosa. 
  In the opening sentence, viz. "King of the Universe" ; cf. Singer, p. 283 top. 
  See the discussion on fol. 46 a, pp. 297 f. If it is held that this benediction is Rabbinic, then it is distinct from what precedes (which is from the Torah), and being a separate benediction requires the reference to the Kingship, because without it a benediction is not complete. Cf. above, fol. 40 b, p. 267. 
  And not being a separate benediction, it does not require a reference to the Kingship. 
  M.: R. Joshua says. 
  This is the reading of M. Edd.: "and not refer to the rebuilding of Jerusalem." 
  When saying the third benediction, he omitted either "upon Israel Thy people" or "upon Jerusalem Thy city," but concluded "Who savest Israel and... rebuildest Jerusalem." 
  The conclusion of the second benediction, which contains two items. 
  Hence they are really one idea. 
  See Singer, p. 289 top. 
  Ibid. p. 229 bot. 
  Ibid. p. 226 bot. 
  In being permitted, whereas "Who savest Israel and... rebuildest Jerusalem" is not. 
  I.e. we must have a separate benediction for each religious act. 
  M. adds : b. Isaac. 
  Therefore it is the rebuilding of Jerusalem which should be the constant prayer, since the rest depends upon that. 
  M.: Zeira. 
  To express astonishment. 
  Who require these references to be included. 
  That is why Rab Sheshet showed astonishment. 
  See fol. 40 b, p. 267. 
  M.: Ze'ira. 
  To constitute it a benediction. 
  Therefore the reference to the Kingship at the beginning of the first benediction governs this one also. 
  In addition to the opening formula, "Blessed art Thou. ..King of the Universe" (Singer, p. 283 line 1) we have "our Father, our King" (ibid. line 2) and "O King Who art kind" (line 4). 
  In the third benediction ; Singer, p. 281. 
  Ibid. p. 282. 
  Pinner (in his edition of this Tractate) suggests to insert here the following from fol. 44 a : When Rab Dimai came he said : Rab concluded on the New Moon thus, "Blessed...Who sanctifiest Israel and the beginnings of the month." See p. 287. 
  M.: sitting. 
  
  Daf 49b
  
  Viz. Shela b. Abina ; cf. Hyman, iii. p. 1112 b. 
  M. omits : in the name of Samuel. 
  See Singer, p. 50. 
  Ibid. p. 282. 
  M.: Rab Iddi b. Abin. 
  It is obligatory to have three full meals on those days. 
  See the preceding paragraph. 
  I.e. flesh of a sacrifice which must nut be eaten outside Jerusalem. 
  Mt Scopus, on the North outskirt of Jerusalem. 
  Viz. holy flesh or leaven, of which the quoted Mishnah also treats ; i.e. if when on his way to Jerusalem for the festival of Passover, he recalls that he has left leaven in his house. 
  The standards required here, so far as the two Rabbis are concerned, are the reverse of those mentioned in our Mishnah. 
  In the quoted Mishnah, the minimum of the olive must be ascribed to R. Meir and vice versa. 
  On the question of Grace after meals. 
  Of the holy flesh. 
  Nothing less than the size of an egg can cause defilement. 
  To eat leaven on Passover less than the size of an olive does not constitute a breach of the law. 
  This is R. 'Akiba's view which has been adopted. See Singer, p. 279. What follows is the opinion of R. Jose. 
  E.g. in the benediction over the Torah, Singer, p. 68 ; and the formula does not vary with the size of the Congregation. 
  By, e.g., saying "Bless ye" not "We will bless." See fol. 30 a, p. 196. 
  
  Daf 50a
  
  Into two parties of three, so that each arranges Zimmun. 
  Ten should not be divided up, because ten are required for the addition of "our God" to the formula. 
  If the six are divided into two parties of three, there will not be four for the formula "Bless ye." 
  Viz. that in our Mishnah, the phrase "Bless ye" means "Bless ye also." 
  Because both phrases include the speaker. 
  On the word נוקרן, see Krauss, p. 357, and Low's note in loc. 
  Because "from" implies only part of the Divine goodness, as though we were not entirely dependent upon His goodness. 
  We must be humble in asking for the Divine blessing and not, as it were, demand the whole of it ; therefore the use of "from" is justifiable. But in the Grace we make a declaration, and so "from" is out of place. 
  In asking for the Divine blessing, i.e. ask for much and there is no need to be humble in petitioning God. 
  This request is for spiritual things, not material good. 
  According to Neubauer, p. 395, it is a contraction of Nahr Bull, a Babylonian town on the river Divalah. Wiesner, p. 109, identifies it with Nahr Obolla, a tributary of the Euphrates near ancient Basra. 
  Their objection to "we live" was that it excluded the rest of mankind, whereas "they" means humanity generally. 
  Because this formula might be referred to the host, not God. 
  M. omits : b. Raba. 
  In the Passover Ritual. 
  By specifying "food," it might be thought that he is referring to the host ; but we have to thank God for much else beside food. 
  With ten the formula is "Blessed be our God" ; therefore it cannot possibly be understood of the host. 
  Here "food" is mentioned ; but no exception can be taken because the Deity is explicitly referred to. 
  For the purpose of the Zimmun formula. 
  Meaning everybody present, without exception, even the unborn babes. 
  R. Jose, whence does he derive this teaching, since he uses "full assemblies" as in the Mishnah ? 
  As implying the womb. 
  So that ten or ten myriads have the same formula. 
  The assembly being very large and the meal prolonged, when three who sit together finish, they say Grace quietly between themselves. 
  So as to add "our God" to the formula. 
  If they had said Grace in parties of ten, it would have been more conspicuous and a louder tone of voice would have been required. The Exilarch might then have noticed what they were doing and regard it as a slight that they had not waited for him to say Grace. 
  And include one who has already said Grace. 
  M.: Gobar. An uncertain locality. Wiesner, p. 110, conjectures that it is Edessa on the ground that its ruler had the title of Abgar. 
  Uncomely scholar (Jastrow). 
  E.g., if there were five in each party, they could add "our God" to the formula. 
  It was also the practice of the Greeks and Romans to dilute their wine. See D.C.A. pp. 384 f. 
  In the first sentence of Mishnah lV. 
  See fol. 45 a, p. 291. 
  M.: Raba. 
  I.e. three parties which have had the meal but not yet said Grace. 
  Consequently the three who have come together were originally under the obligation of Zimmun. 
  
  Daf 50b
  
  If, e.g., each party had consisted of four persons, and one of each party came together, then these three men must have Zimmun for themselves. 
  I.e. each party started to say Grace and after the Zimmun formula had been said, one man left. Should three of these come together, they cannot finish their Grace with Zimmun. 
  An incomplete article cannot contract defilement. 
  The original defilement does not return when the article is made whole. 
  In the circumstance described in note 5 above. 
  I.e. one attendant serving both parties. 
  Even though one party be not visible to the other. 
  In the same way that the juice of fruits may be used for that purpose. 
  If, e.g., his hands are stained and he has nothing else with which to wipe them, he may rub them with a piece of bread. The Greeks also wiped their hands with bread, but the Romans had water passed round for the purpose ; D.C.A. p. 384. 
  Since he allowed undiluted wine for washing the hands. The Rabbis object because it involves spoiling foodstuff, and for the same reason they would object to bread being used for cleaning the hands. 
  And undiluted wine in ancient times was very strong and was improved by the addition of water ; see D.C.A. p. 384. 
  A species of date, the brew of which was used for medicinal purposes. 
  So as not to spoil it. 
  M. adds : and oil. 
  Usually explained as a symbol of prosperity. But see Buchler's exhaustive article in M.G.W.J. xlix. pp. 12 ff. where he shows that it was done to pay honour to any distinguished person, for the purpose of diffusing a pleasant odour. Cf. Josephus, Antiq. vIII. iv. 1. 
  The streets being then dry, the corn and nuts will not be spoilt by mud. 
  Because these would be spoilt even when the streets are dry. 
  
  Daf 51a
  
  This surname is uncertain. M. reads Sakkaah, perhaps "the sack-maker"; and there are other variants quoted by D. S., "of Ctesiphon" and "of Circesium." 
  M. omits : in the name of R. Johanan. 
  I.e. when saying the benediction, the mouth should (if possible) not contain food. 
  Referring to Grace before meals or the benediction over wine. 
  I.e. having done one wrong (not saying the benediction) shall he commit another (omit it altogether) ? 
  The cause of the immersion being impurity; and one may not say a benediction when in a condition of defilement. 
  The Greek word ἀσπάραγοϛ, which is not identical in meaning with what is now called "asparagus." It is the name given to the young shoots of various plants (see Krauss, pp. 93 f.). Brecher, Das Transcendentale...im Talmud, p. 181 n. 127, connects the word with the Latin purgans and renders "Purgiertrank" ; but this is improbable. The beverage referred to here is the "heart" of the cabbage brewed with wine or beer. By "beer" is intended a brew of figs or dates. 
  At least three years old (Rashi). 
  That we are here dealing with asparagus brewed with wine, not beer. 
  Viz. from a full cup. 
  I.e. if it is brewed with beer made from figs, he should only eat figs ; if from dates, he should only eat dates. 
  Because the duty to preserve the body in a healthy condition is more important than the honouring of a king. 
  M. : Simeon b. Eleazar. But see what is related of the supernatural communication to Ishmael b. Elisha on fol. 7 a, p. 35. 
  M. omits the name. 
  But take it thyself. 
  M.: seven. 
  M. adds here ; Return [the cup of] asparagus-beverage only to him who handed it to thee ; do not enter alone a Synagogue in which children are not being taught, because I store my weapon there ; when any [disturbance] is happening in the city, do not walk in the middle of the road but on the side ; when there is peace in the city do not walk along the side of the public road but in the middle. 
  Since death entered the world through woman, the angel of death accompanies her (Wunsche, p. 63 n.). 
  M. reads : let him stand behind it, turn his face to the wall and say. 
  These terms vill be explained in the next paragraph. 
  Viz. if he is lying on cushions or a low couch and the food is placed on the floor ; otherwise he raises it a handbreadth from the table. 
  To his wife to drink, who would not be dining with her husband when visitors were present. 
  I.e. make them sit round about the cup. 
  To make the cup of benediction conspicuous. 
  The word for "and with undiluted wine" seems out of place and yields no sense. The commentators find it difficult to explain. M. omits it, reading : R. Hanan said in the name of Rab Sheshet.  
  The wine must remain undiluted up to that point in the Grace, and then water is added. 
  The words in brackets are added by M. 
  M.: Ashe. 
  I.e. for a holy purpose — the benediction. R.V. "to the Sanctuary." 
  
  Daf 51b
  
  And not support the cup with the right and left. 
  M.: R. Hinnana said. 
  See p. 266 n. 7. 
  Rab Nahman's wife. 
  Therefore it was more important for the man to drink the cup of benediction than for a woman. 
  He meant that not only the wine in the cop of benediction, but the whole flask from which it is poured, brings a blessing ; and the cup he was sending her contained such wine. 
  A proverb which Jalta quoted to imply that from such a man as 'Ulla nothing good could be expected. 
  M.: Ashe. 
  Lit. punishment. 
  The allusion is here to the idea that even numbers were inauspicious and under the influence of evil spirits. 
  I.e. prepare to meet Him by avoiding everything that is inauspicious. 
  See p. 278 n. 3. 
  Lit. mix, sc. with water. See p. 322. 
  The floor by the couch upon which the diner had been reclining or the table at which he had been sitting. 
  At the meal on the conclusion of the Sabbath or Festival. 
  On the use of spices and light in the Habdalah ceremony, see Abrahams, pp. clxxxii f.
  Of the benediction over light. 
  The turibula and faces used by the Romans at a funeral ; D.C.A.p. 103. 
  Although he has not heard the whole of it. 
  For the Kiddush which is not said on a non-holy day. 
  By the special prayers inserted into the Service. 
  If there were no wine or bread for Grace before meals, the Kiddush would be omitted. 
  See p. 176 n. 1. 
  And proclaimed that when Bet Shammai and Bet Hillel differ, the Halakah is in agreement with the latter. See Erubin 13 b. 
  Consequently it was necessary to make the above statement. 
  
  Daf 52a
  
  When it interferes with a discussion of Halakah; see Bab. Mesia' 59 b. 
  By giving it precedence over the benediction over wine. 
  I.e. after the meal, over the cup of wine he says Grace, the benediction over the wine, light, spices and Habdalah, the last-named corresponding to "the benediction of the day." Consequently "the benediction of the day" comes last and not first as was stated above. 
  On the next folio, p. 337, it is stated that according to R. Meir, the point at issue is not the order of light and spices, but the benediction over the food ; consequently the quoted Baraita could be Bet Hillel's teaching. 
  To connect the Baraita with our Mishnah. 
  The Mishnah places the benediction over food, according to both Schools, in the middle, whereas the Baraita allows it to come first. We have, therefore, to depend upon the difference of the two Schools in the version of R. Judah, viz. the order of light and spices, according to which the Baraita agrees with Bet Shammai. 
  According to the Mishnah, Bet Shammai require the benediction over the day before that over the wine ; but according to the Baraita (which it is concluded emanates from Bet Shammai) the benediction over the wine precedes the Habdalah. 
  The advent is marked by the benediction over the day, therefore it should come first, and it is to that the Mishnah refers. 
  The conclusion is marked by the Habdalah and should come last. Since the baraita refers to the conclusion of the holy day, it does not conflict with the Mishnah. 
  The Barita stated : "Should he have only one cup of wine, he leaves it until after the meal and combines all [the benedictions] afterwards," i.e. wine is required for Grace. But according to the Mishnah, if wine is brought to the man after he has eaten, so that he has not yet said a benediction over wine, he does so over this cup, drinks it and then says Grace; therefore wine is not essential for the Grace. 
  I.e. dips his finger in the wine, which he then puts to his mouth. 
  According to the Tanna of the Mishnah, i.e. R. Judah, Bet Shammai require wine for Grace ; but R. Hiyya understands them as not requiring it. 
  Liquid is the conductor of defilement for food ; cf. Lev. xi. 34. 
  Without the medium of a liquid; so why this fear? 
  Contracting defilement from something else. 
  Even if the hands are not moist. 
  Unless it be unclean in the first degree. 
  
  Daf 52b
  
  From the interior of the cup on to the exterior and thereby increase the possibility of the hand contracting defilement. 
  And the hands are then clean for the meal. 
  Should he wipe his hands during the meal. 
  See p. 335 n. 3. 
  See p. 335 n. 1. 
  Which belongs to the class of holy things and can be defiled by a table unclean in the second degree. 
  To protect themselves against defilement. 
  Bet Hillel's reason was the desire to protect the food from defilement. 
  And Bet Shammai are concerned to protect the hands from defilement. 
  The water may splash on to it, and it is forbidden to spoil food ; cf. fol. 50b, p. 324. 
  Which may be spoiled by being splashed upon. The words in brackets are omitted by M. and are probably an interpolation. 
  Consequently there is no need to fear that bread will be spoilt by the water, since the crumbs do not count. 
  Therefore the attendant will know that the larger pieces have to be removed, and the washing of the hands can safely be done before the table is cleared. 
  This, not Jose as in edd., is probably the correct reading. Cf. D. S. ad loc. 
  M. omits : b. Judah. 
  M.: Rab. 
  Why, then, did Raba say the benediction over spices before over the light? 
  I.e. continned the teaching of the Mishnah which must be supplemented as follows. 
  Hence Raba acted aright in saying the benediction over the spices first. 
  The word used by Bet Hillel. It ia the participle of the verb. 
  Or, he continues to create. 
  To Bet Shammai that bore' can mean "he will create." In all the following passages the participle refers to the past. 
  Rashi explains: coloured lights, as red, white, green. "[Bet] Hillel considered the different colours of bodies to be due to different sorts of light : whilst [Bet] Shammai attributed colour to the object coloured, and not to the light by means of which we see it" (S. Brodetsky iu J. R. ii. p. 66). 
  I.e. by its light forbidden work has been done on the Sabbath. 
  Throughout this passage some edd. read "Samaritans," for fear of the Censor. 
  Therefore the objection to "the spices of the gentiles" cannot be on the ground of idolatry. 
  M.: Rab Ashe. On Sura, see p. 74 n. 1. 
  
  Daf 53a
  
  E.g. attending to a sick person. 
  M. omits : b. Isaac. 
  Provided it was lit before the advent of the Sabbath ; but if kindled on the Sabbath, one may not use it for the benediction. 
  I.e. the flame is not to be considered as continuous and the same, but as consisting of a succession of flashes, each distinct. Consequently it may be thought that the prohibited light ceases with the termination of the Sabbath, and the flame then becomes permissible for the purpose of the benediction. 
  The circumstance referred to here is : A man puts oil in a vessel and places it in the public way, and by means of a torch which he holds while in the private domain, sets light to it. 
  The flame of the burning oil is distinct from the torch which ignited it; and the law only considers an infraction of the Sabbath the carrying of the same thing from the private to the public way or vice versa. Since then, in that circumstance, the man is deemed guilty of an infraction of the law, the ignited oil must be considered identical with the torch. 
  Viz. the original torch of the gentile which may have been used for work on the Sabbath. 
  The light kindled by the Israelite. 
  Who may have kindled his light on the Sabbath, which is forbidden. 
  Which may have been ignited on the Sabbath. If, however, the light of the gentile had not been kindled on the Sabbath, it would be allowed. 
  This clause is only inserted for completeness and is not to be pressed for any deductions.  
  M. : Rab said. 
  I.e. very soon after sunset. 
  Because a Jew would not be found holding a torch then, since it is a forbidden act on the Sabbath. 
  It is then worthy of being considered an illumination. 
  When it is in full blaze and gives forth illumination. 
  In whose honour the light had been kindled; and since it is not an ordinary illumination it cannot be used for the benediction. 
  Who may be having his meal there, and consequently the light is for illumination and the benediction may be said. 
  By whose light the beadle could have his meal ; therefore the illumination is in honour of a distinguished visitor and cannot be used for the benediction. 
  I.e. the religious devotion of a Congregation is better than that of an individual. 
  All those studying would have to stop to listen, perhaps in the middle of a difficult passage; whereas each could say the benediction when most convenient for him. 
  An exclamation meaning "healing," when somebody sneezed. J. T. Chap, vi, has the Greek word ἴησις in place of the Hebrew marpe'. See J. E. II. p. 255. In Tosifta Shab. viii. 5, it is denounced as a superstitious custom. On the Eastern etiquette in the event of one sneezing, see Lane, p. 210. 
  And not as illumination. 
  And not for smelling. 
  M.: Rab said. 
  I.e. at the burial of an eminent person to pay him honour. This was the Roman custom; cf. D. C. A. p. 103. 
  If the funeral takes place at the conclusion of the Sabbath. 
  Because it is used as illumination. 
  Because it is used as a disinfectant and not for smelling. 
  On the hands after a meal, the oil being mixed with spices. In the case of the oil, it means that the benediction is not "Who createst fragrant wood" but "Who createst fragrant oil"; see fol. 43 a, p. 280. 
  I.e. the perfume is not there for one to smell but to be sold. 
  In 'Erubin 64 b, the Rabbis deplore that the Jewish women are addicted to sorcery. Hillel declared : "The more women, the more witchcraft"; Abot ii. 8 ; Singer, p. 188. Roman writers also refer to this fact ; cf. Radin, Jews among the Greeks atid Romans, p. 325. For the Talmudic references, see Blau, Das altjudische Zauberwesen, pp. 28 ff. 
  See p. 46 n. 6. 
  Sepphoris is identified by the Talmud (Megillah 6a) with Kitron (Judges i. 30); but it is improbable. Josephnu (Vita, § 67) places it in Galilee. It is now identified with the village of Sefuriyeh, five miles N.W. of Nazareth. 
  
  Daf 53b
  
  M.: Assi. 
  Which give out no light. 
  There is a difference in the initial letter. 
  M.: Isaac. 
  Hence the correct spelling is 'omemot. 
  Before pronouncing the benediction. 
  M. omits: 'Ulla said. 
  Roman coins, the as being half the value of the other. 
  Melozma, according to Jastrow (so also Krauss) a corruption of νόμισμα. Rashi gives it the meaning "a weight."  
  Which was at some distance from Rab Judah's house. This was in conformity with his view in the last paragraph but one. 
  M.: Rabbah; but the reading of edd. is preferable, because it follows on Raba's statement in this paragraph. 
  M.: Goda. His house was near Raba's, so that the latter could use the light. 
  M.: Habo. 
  So as to say the benediction. 
  We have here reflected a state of poverty where artificial light was rare in a house. See fol. 2b, p. 3 n. 6. 
  M.: Judah b. Abin, and omits : another version, etc. According to D. S. the correct reading is Rab Iddi b. Abin. 
  I.e. the two Schools differ. 
  That according to Bet Hillel also, he must return to his place if he omitted Grace deliberately. 
  Lit. honour. 
  I.e. although he omitted the Grace by accident, he acted according to the stricter view of Bet Shammai and was rewarded. 
  He left his table previous to Grace deliberately having to go somewhere else, with the intention of saying it there. 
  In the opinion of Rashi, this means a walk of four Mil for a heavy meal; but Tosafot explain four Mil for a light meal. 
  This is meant of one who was among the diners. He must hear the Grace said in order to comply with the requirements of the law. 
  M.: Hiyya b. Shela. 
  He entered the room while Grace was being said. 
  M. omits : Rab Nahman in the name of. 
  M.: Raba. 
  He meant, be eager to have the privilege of saying Grace for the whole company. 
  M. omits : Rabbah. 
  Otherwise why did Rab and Rab Huna give such advice to their sons? 
  M. omits the name, thus making R. Judah the Prince the author. 
  The "common soldier" is here the one who starts the Grace, the "veteran" he who rounds it up with the responses. M. omits the second "go down." The translation would then be : The common soldiers go down to do the fighting and the officers claim the victory. 
  In Nehem. ix. 5 which refers to those who "stand up and bless" and those who respond "Blessed be Thy glorious name." According to the Rabbis, this latter phrase was used in the Temple as the equivalent of "Amen"; cf. fol. 63 a, p. 416. 
  Who are learning the benedictions. 
  I.e. removing the food-stains from the hand by means of oil is an essential preliminary to the Grace. 
  M. inserts here : R. Meir, which yields no sense. According to D. S. the probable reading is : R. Ziwai, the son-in-law of R. Meir says. 
  Lit. "the first water" — "the latter water." 
  The Hebrew text omits "the Lord your God." There is some confusion between Lev. xi. 44 and ibid. xx. 7. 
  
  Daf 54a
  
  Lit. great sea. 
  A fortified town is here intended in which is a military governor, who is usually a tyrant and does not rule justly. 
  It has been suggested that this exhortation is directed against Sadducean teaching; cf. Lehmann in R. E. J. xxxi. pp. 31 ff. 
  The idea of two is derived from the spelling of the word for "heart" — לבבך instead of לבך; see A. P. A. ii. p. 15 n. 3. 
  Lit. for a world. 
  Some edd. read "Sadducees"; and they are intended here as they denied the future life. See p. 100. 
  Lit. "from the world to the world" — two worlds. 
  Viz. the Tetragrammaton J H W H, usually rendered "the Lord" which the Jews pronounced Adonai. Wiesner, pp. 118 f., conjectures that this is directed against the Samaritans who substituted for JHWH the word ha-Shem "the Name." Hence by using the word Adonai in his salutation, it would be recognised that it was a Jew, not a Samaritan, who was speaking. 
  The application of this verse to the subject-matter will be explained on fol. 63 a, p. 417. 
  That a benediction is required when one beholds a place where a miracle occurred. According to Rashi the reading is : Whence is it that we have to say a benediction for a miracle? 
  M.: 'Eber Jardena; i.e. "the other side of the Jordan." Rashi explains : A district to the S. of the Euphrates. Wiesner, p. 120, connects 'Eber with the Babylonian river Chabor ; hence the phrase means : the right, or N. bank of the Chabor. 
  The district between the Chabor and the canal of Is; Wiesner, p. 121. 
  A town on the Tigris, identified with the fortified Maogamalcha; Neubauer, pp. 356 f . 
  The question above whether a benediction is to be said for the miracle which happens to an individual. 
  Even if he had not experienced it himself. 
  Isaac Alfasi (the medieval Talmudist) reads : He, his son and his grandson. 
  See Josh. x. 11. 
  M. and some edd. read: Moses. 
  See Exod, xvii. 12. 
  See Gen. xix. 26. 
  This word, occurring in the Hebrew text, is omitted in edd. M. inserts it. 
  R.V. "Vaheb in Suphah"; marg. "in storm." 
  
  Daf 54b
  
  The first word is read ashad instead of eshed, "the slopes of," in the Biblical text. As rendered here, the verse means that the hills on the Ar side of the valley inclined towards the hills on the Moab side, so that the Amorites were crushed in between. Wiesner, p. 122, points out that this Aggadah seems to have been known to the author of the Vulgate: Unde dicitur in libro bellorum Domini : Sicut fecit in Mari rubro, sic faciet in torrentibus Arnon, Scopuli torrentium inclinati sunt ut requiescereut in Ar, et recumberent in finibus Moabitarum. 
  "For the sake of a man" in Hebrew 'al gab ish. 
  I.e. they were descending but stopped half-way. 
  The Talmud inserts here "the children of" which is not in the Biblical text. 
  About 15 feet. 
  Which was accordingly 45 ft. from the ground. 
  The words in brackets are not in edd., but are added by M. They are to be found in the Mekilta ad loc. (ed. Friedmann, p. 54 b), Ta'anit 11a. 
  The existence of this salt-pillar is referred to in the Apocrypha, Wisdom of Solomon, x. 7. Josephus (Antiq. i. xi. 4) claims to have seen it. Edd. insert here: And the wall of Jericho which was swallowed up; as it is written, "And the wall fell down flat" (Josh. vi. 20). But it disturbs the connection and is dealt with in the following paragraph. 
  That a benediction should be said on beholding their site. 
  And a benediction would be out of place. 
  Usually said on hearing bad news. 
  For if it had fallen on its side, the obstacle would have remained the same. But the Bible states "the people went up into the city, every man straight before him," i.e. with nothing in the way. Consequently the wall must have sunk into the ground. 
  M. and some edd. omit "in the name of Rab." 
  And return in safety. 
  For the modern form, see Singer, p. 148. 
  M.: Raba. 
  M. assigns this remark to Rabina. 
  M.: Huna. 
  Perhaps the modern Eski Bagdad in Babylon; Neubauer, p. 360. 
  Against evil spirits. 
  M. omits. 
  On the belief that women in childbirth are liable to attack by evil spirits, of. Frazer, Folklore of the Old Testament, iii. pp. 472 ff.; for bridegroom and bride, i. pp. 520 ff.; and for mourners, iii. pp. 236, 298 ff. 
  Whom the evil spirits tempt to lapses from morality. 
  
  Daf 55a
  
  See fol. 32 b, p. 215. 
  Because it is tempting Providence. 
  Thereby sbowing over-confidence in his innocence. 
  When he has the poor as his guests. Cf. "Let the poor be the members of thy household"; Abot i. 5, Singer, p. 185. Although this is the interpretation required by the context, Bacher (following Epstein) thinks that the dictum originally referred to the ritualistic purity of the daily meals; cf. A. P. A. I. p. 225 n. 2. 
  Wunsche renders: Zehn Dinge bringen den Menschen zu den Unteren (d.i. unter die Erde); but this is improbable. 
  Lit. threshing sledge. According to Rashi : all parts of the animal which are rough and indented. 
  M. adds: without salt. 
  In the parallel passage (Nedarim 49 b) it is not a matron but a Min. To refer to indelicate matters like this in conversation between the sexes is common in the East. Cf. Lane, p. 473. 
  I.e. fresh and healthy-looking. 
  M. adds : in the name of Rab. 
  The last phrase might also mean, to occupy a position of authority. 
  And the one who says Grace blesses his host. 
  M.: R. Hiyya said. 
  This is deduced from Exod. i. 6, "And Joseph died and (sc. then) all his brethren." 
  Sic. R.V. "Recover Thou me." The root of the word is identical with the letters in the word for "dream." 
  That is the order in Exod. xxxi. 7 f. 
  Thus in Exod. xxv. 10 the Ark is mentioned; ibid. vv. 23 and 31 we have the table and candlestick, i.e. "the vessels"; and in xxvi. 1 the tabernacle. 
  Besel el, hence Besalel. 
  Knowledge derived from the mystic art. See Abelson, Jewish Mysticism, pp. 100 f. and Ginsburg, The Kabbalah, pp. 153 ff. 
  Lit. son of the West. 
  It was always considered preferable to find authority for an opinion in the Pentateuch than in other parts of the Bible. 
  The original is obscure, and the reading of M. בלא should be adopted instead of ולא. The 'Aruk gives it a reverse meaning : Every dream has some reality, except that which one dreams while fasting. Against this interpretation is the commonly held idea that a full stomach prevents dreams (cf. p. 90 n. 8), and that a morning-dream (when the stomach is empty) has great significance. See next folio, p. 363. 
  Has no effect for good or evil, because it depends upon the interpretation, as will be explained later.  
  Because it leads to searching of heart and contrition. 
  He was blind, and consequently his joy would be less than that of one possessed of sight. 
  Most of the statements in this paragraph seem to have the purpose of belittling the importance of dreams. 
  
  Daf 55b
  
  Represented in the dream by "the moon." 
  At that age he had the dream. 
  When his brothers bowed before him ; cf. Gen. xlv. 6. 
  If he dreams at all, it is a bad dream. For the reason see p. 358 n. 5. 
  His dreams are good, so that he may enjoy this world, since he will be debarred from the joys of the next world. 
  M. and some edd. insert here : "Neither shall any plagae come nigh thy tent" (ibid.)— i.e. thou shalt not find thy wife in doubt whether she be menstrual when thou returnest from a journey. The words disturb the connection. 
  The parallel passage (fol. 14a, p. 90) reads: R. Jonah in the name of R. Zera. M.: R. Zera in the name of R. Jannai. The correct reading is probably R. Jannai [II] said in the name of R. Zera. Cf. D. S. ad loc. and Hyman, II. p. 765 a. 
  See p. 90 n. 9. 
  And without interpretation it can have no effect. 
  M. omits: b. Ammi. According to Hyman, III. p. 1009 a, the correct reading is Hanan b. Ammi. 
  Because it was a bad dream. 
  See p. 358. 
  The prayer which follows was included in the Prayer Book to be recited by the entire Congregation, whether they had dreamed or not, during the Priestly Benediction by the Kohanim in the Synagogue; but the modern editions omit it and it is falling into disuse. 
  M. adds the words in brackets. 
  Some authorities and the Prayer Book insert here : as Naaman from his leprosy. 
  I.e. if he cannot finish together with them. But instead of these words, some authorities read: "When [at the conclusion of the beuediction] the Kohanim turn their faces [from the people to the Ark]." On this ceremony, see J. E. III. pp. 244 ff. 
  M.: a house. 
  See p. 131 n. 4. Here it seems to mean the sensual passion. On this method of charming away the Evil Eye, see Feldman, The Jewish Child, p. 193. 
  In the parallel passage (fol. 20a, p. 131) it is: R. Abbahu said: Read not. 
  The sons of Joseph. 
  M.: R. Bizta stated that R. Zera said in the name of R. 'Ukba...R. Pabna...R. Tanhum...R. Parna...who is he? R. Nehorai. 
  Bacher considers הפה "the mouth" to have been originally 'הפ, abbreviation for הפתרונות "the interpretations." See R. E. J. xxvii. pp. 141 ff. 
  This question is asked because "That which was said" is a formula to introduce a Biblical quotation. 
  I.e. how did the baker know about the butler's dream and its interpretation? The Bible does not mention that he had been told but that he saw. 
  Spontaneously. Or it may refer to hearing a chance verse quoted, e.g. by school-children, this being regarded as a kind of oracle; cf. T. A. III. p. 228, and for some examples from Rabbinic literature, ibid. p. 353 n. 229. It may be compared with the practice of opening the Bible in haphazard manner to find in the page a helpful reference. 
  M.: Raba said: Whence is it that a man is only shown, etc. 
  M.: Rab Joseph. 
  Because he never thinks of such things. 
  
  Daf 56a
  
  The parallel passage (Bekorot 8b) has Hananyah, correctly. 
  The mention of R. Joshua b. Hananyah in connection with the Persian-Roman Wars would be an anachronism. For "Persians" we should probably read "Parthians"; and we may have here a reminiscence of the defeat of Trajan in 116 c.E. 
  Used as fodder for camels. 
  There is no historical record of Shapor I having been taken prisoner by Rome. 
  The parallel passage (Jebamot 63 b) reads Rab Hanan b. Raba; and M. omits: in the name of R. Jeremiah...is written. 
  They will say that if Raba is suspected, surely suspicion will fall on us. Thus "they shall be afraid of thee." 
  Both Abbai and Raba dealt in wine. 
  Rashi explains : sweet to the buyer because of its cheapness. 
  A proverbial expression quoted from Shab. 66 b. 
  Exod. xiii. 11 ff. is one of the four passages written on the parchment contained in the phylacteries. 
  M. adds: Raba looked and saw that it was erased. The word hamor should be here spelt without the waw. The Scribe wrongly inserted the letter and then erased it. 
  The wife, being the mistress of the house, is compared to the door which makes it secure. 
  On the comparison of a wife (or beloved) to a dove, cf. Cant. v. 2. 
  The turnip-top, resembling a stick, suggested a blow. 
  Thinking that there be would be safe from the fulfilment of the interpretation. 
  As read on the Passover-night to celebrate the miracles performed in Egypt. 
  He was afraid the boat would sink and Raba miraculously escape, but not he. 
  I.e. a book on dreams, as the sequel shows. 
  M. inserts : my sons and daughters and. 
  Raba's wife whose death was foretold. 
  M. adds : Perhaps it will bring me expiation. 
  M. adds: half. 
  Reading debe for deresh; cf. Jastrow, p. 526b and T. A. I. p. 525 n. 51. 
  Rashi gives the word the meaning "worm." 
  
  Daf 56b
  
  The cheekbone indicated the mouth which spoke the plot. 
  M. inserts: Simeon. 
  The Hebrew word for "nose" also has the meaning "anger." 
  M.: Simeon b. Joseph ; but D. S. thinks the true reading to be R. Ishmael b. R. Jose, which is adopted by Bacher, A. T. I. p. 257 n. 6. 
  When the interpretation refers to a moral delinquency, the reply is in the third person. 
  A district in Asia Minor. 
  In this version, the name is regarded as a combination of the Aramaic Kofa "a beam," and the Greek δέκα "ten." But there is another version in the Palestinian Talmud, Ma'aser Sheni, iv. 55b, where it is considered to be made up of κάππα "twenty" and δόκοι "beams." See Krauss, p. 559. 
  "Living" water being a symbol of peace. 
  Read probably R. Jonathan ; cf. A. P. A. I. p. 64 n. 2. 
  By the argument Gezerah Shawah (see p. 18 n. 5) it is deduced that it was Torah that Isaac discovered. 
  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. 
  
  Daf 57a
  
  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. 
  
  Daf 57b
  
  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. 
  
  Daf 58a
  
  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. 
  
  Daf 58b
  
  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. 
  I.e. why should Rab Hanna's house meet with a better fate than the Temple which had been destroyed? 
  What follows is included in the Burial Service; see Singer, p. 319. 
  M. adds: b. Isaac. 
  M. inserts here: What is the Scriptural authority for this? Rab Aha b. Rab Jacob said. 
  If an article was lost and not found within twelve months, it was deemed irrecoverable. 
  The benediction to be said on beholding a "crowd" of Israelites; see the preceding folio. 
  They were apparently annoyed by his excessive praise in comparing them with the sixty myriads of the house of Israel and suspected him of sarcasm. He would in that case have used the Divine Name in the benediction disrespectfully. 
  Which obviously happened after birth. 
  Wiesner (p. 186) sees here a trace of the idea that the souls of the wicked are made to inhabit the bodies of such animals. Cf. Sanh. 109 a. 
  Rashi explains this to mean "shooting stars." Other commentators hazard "comet." The 'Aruk translates Zikin "comets" and K. di-S. "shooting stars." They both probably mean "shooting stars." On this astronomical passage, see Brodetsky, J. R. II. pp. 167 ff. 
  See p. 74 n. 2. 
  M.: b. Judah. 
  There are "seven heavens of which the first, Vilon, was merely a 'curtain' which was withdrawn by day and replaced by night, thus alternately exposing and hiding the Sun, which, together with the moon, planets, and stars, was fixed to the second, Rekia'." Brodetsky, loc. cit. p. 171. 
  It is merely an error of perspective (Brodetsky). 
  That the order is reversed. 
  They thus counteract each other's intensity ; and that is why the same order is not retained in the two passages. 
  A mythical river mentioned in Dan. vii. 10. It is perhaps meant to denote the Milky Way; see J. E. IV, p. 249. 
  Wiesner identifies this with Ὑάδες the Hyades, a group of seven stars. 
  R.V. "Or canst thou guide the Bear with her sons." But the legend that follows requires tanhem to be read as tinnahem. 
  
  Daf 59a
  
  To let the floods through. 
  See p. 11. 
  A proverbial expression. The two stars, having been instroments of destruction, cannot be used to bring reparation.
  For the two tears. 
  M. omits: b. Jacob. 
  M.: Rab said. 
  I.e. not full of water. 
  It was not continuous. 
  M.: Rab said. 
  D. S. adopts the reading of the Paris MS : to the whole of the day. 
  M.: Raba. 
  I.e. do not carry the corn to market, because the morning rain will make the fields fertile and wheat will be cheap. 
  M.: Johanan. 
  Palestine. 
  I.e. created. 
  This is explained by Raba's statement which follows. 
  Mountains and hills are stationary and in fixed places, whereas thunder, etc. occur throughout the world. 
  I.e. perfectly unclouded. 
  M.: 'Ulla. 
  It is stated in Joma 21b, "When the wind blows towards the North [i.e. a South wind]...there is abundant rain; when the wind blows from the North...there is little rain." Prov, xxv. 23 reads in R.V. "The North wind 
  
  Daf 59b
  
  I.e. between Tuesday and Wednesday. 
  Diverting the course by numerous canals for irrigation. 
  The town of Sipphara; Neubauer, p. 336. 
  The town of Hit. Dekira is connected by Wiesner (p. 147) with kira "wax," and is so-named because of its naphtha wells. Cf. T. A. I. p. 17. 
  This is the reading of M. and equals "Shapor's land." Edd. : Shebistana. 
  A similar explanation is given by Josephus, Antiq. I. i. 3. 
  See p. 350 n. 4. 
  Shaded to keep out the sun's glare. 
  A figurative expression. The first rain is absorbed in the soil and requires no benediction. But when the fallen drops [the bridegroom] begin to rebound towards the falling drops [the bride], then it is required. 
  This passage is now included in the Sabbath Morning Service; Singer, pp. 125 f. 
  On the form of benediction for rain. 
  Therefore it was unnecessary for the Mishnah to specify "For rain and good tidings," since the latter includes the former. 
  Who has especially to be thankful for rain. 
  It follows from this that the landowner's benediction should be "Who 
  The child is his own, and yet he says the benediction to be uttered over something that is shared. 
  See p. 26 n. 5. 
  According to the Biblical law, the entire heritage could not pass to one son. 
  Went elsewhere to finish his meal. 
  M. omits: Joseph... Johanan, reading: And Rab said. 
  I.e. by inheritance or presentation, not by purchase. 
  
  Daf 60a
  
  In respect to the second purchase. This deduction clearly follows from Rab Huna's view, and also from R. Johanan's, because he only requires the benediction after the purchase when the articles the man poesesses have not been bought. 
  Because a benediction is only required after the first purchase. 
  I.e. by inheritance or presentation, not by purchase. 
  Even Rab Huna who demands a benediction after the first purchase, irrespective of the fact whether the man possesses similar articles. 
  In requiring; a benediction after a second purchase. 
  Because R. Judah only requires a benediction after a first purchase when a similar article is in the man's possession. 
  Thus agreeing with R. Johanan. 
  For the second purchase according to R. Meir. 
  Who demands a benediction for the second purchase, and consequently R. Johanan would not be in agreement with him. 
  Doing damage to fences and crops. 
  M.: Abba. 
  M. omits: Rab said. 
  Each of whom had given birth to two sons. 
  Sandal, the technical term for which is "sympodia"; cf. Feldman, The Jewish Child, p. 134. 
  M.: R. Isaac of the School of R. Ammi ; the reference being to R. Isaac b. Redifa; cf. A. P. A. III. p. 720 n. 8. 
  R.V. "conceive seed," 
  M.: Rabbah. 
  It is good always to fear lest one neglect the study and practice of Torah. 
  This is the reading of M. adopted by Hyman, I. p. 121 b. Edd.: Judah b. Nathan... followed Rab Hamnuna; he sighed so Rab Hamnuna said. 
  The words in brackets are added by M. See Singer, p. 310. 
  Where there is no protection of the law and he is liable to attack. 
  Should he be arrested on a charge of which he is innocent. 
  See fol. 19 a, p. 126. 
  M. omits. 
  For "R. Aha said," there is a variant (see D. S. ad loc.) "Our Rabbis have taught" which is adopted by Bacher, A. P. A. III. p. 115 n. 4. 
  M. adds: and 101 with the other. In the parallel passage, Ketubot 62a, "and rescued" etc. is omitted. 
  I.e. that thanksgiving should be offered up when leaving the bath-house. 
  Sc. to perform the operation of cupping. Abbai's view on the value of the physician's services is endorsed in Ecclus. xxxviii. 1 ff. 
  M.: Raba, which Bacher prefers; cf. A. P. A. loc. cit. 
  
  Daf 60b
  
  Addressing the angels who are supposed to accompany him. 
  Referring to the words "leave me" which M. inserts here. 
  Inserted by M. and found in the Prayer Book. See Singer, p. 4. 
  The name of Rab. 
  Since everybody has occasion to use this prayer. 
  Cf. Singer, p. 293. 
  See Singer, p. 5. 
  On this benediction, see Abrahams, p. xvi. 
  These benedictions are no longer said after each act, but are all included in the Morning Service ; see Singer, pp. 5f. 
  See Singer, pp. 6 f. 
  M.: Zera. 
  And good befalls me. 
  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. 
  
  Daf 61a
  
  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. 
  
  Daf 61b
  
  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. 
  
  Daf 62a
  
  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. 
  
  Daf 62b
  
  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. 
  One should not speak in a privy, and by so doing Rab Safra exposed himself to the attack of the demon (lit. goat) ; see the preceding fol., p. 410. 
  The necessity for speaking in such a place was thus obviated. 
  For anyone to delay relieving himself, and for that reason had asked R. Abba to enter. 
  Cf. fol. 25 a, p. 161. 
  M.: Eliezer. 
  Many edd. read "Persian" for fear of the Censor. 
  Edom being considered the prototype of Rome. 
  R.V, "And some bade me kill thee; but [mine eye] spared thee." 
  See on fol. 58 a, p. 383 n. 2. 
  Lit. fences of the sheep. 
  The noun "booth" is derived from the verb "to cover." 
  M. omits: R. Jose b. 
  M. omits. 
  M.: R. Ishmael. 
  It being thought that the death of a righteous man brings expiation for the sins of a community. 
  Lit. behold. 
  M. omits: the smith. 
  M.: Ishmael b. Nahman. 
  It is the equivalent of the Latin [via] compendiaria. 
  M.: Huna. 
  In Aramaic makkap-na dare; hence koppendaria. 
  Before the Synagogue was built thereon. 
  M.: in the name of R. Issi. 
  I.e. after its destruction. 
  Euphemistically for "the eye of God." 
  M. omits: b. Judah. 
  I.e. a prohibition. 
  
  Daf 63a
  
  Some edd. wrongly read: Sanctuary. 
  And not the simple response "Amen." 
  And they were not to respond "Amen." 
  This is capable of two interpretations: (1) If there is a series of benedictions, one response after the last, and not after each, is sufficient. So Rashi. (2) That one and the same formula of praise is to be used after all benedictions, and not a wording distinctive for each. 
  I.e. every. 
  Why does the Mishnah (see p. 349) add the quotation from Judges vi. 12 after that from Ruth ii. 11? 
  And it is not to be taken as a general rule; therefore the Mishnah quotes another instance. 
  I.e. the quotation is not a greeting but the message which the angel was commanded to communicate ; therefore this verse cannot be used to support the teaching that the Divine Name must be mentioned in a salutation. 
  By "thy mother" is here meant the great men of the past. Follow in their ways ; so that even if Boaz used the Name of his own accord, act likewise. 
  I.e. when people are eager to study Torah, impart thy knowledge to them; but when they are indifferent, do thou continue to study. On the wording of this saying, cf. A. T. I. p. 6 n. 2. A metaphor from agricultural life is employed, "scattering" referring to the sowing of seed, and "gathering" to the harvest; cf. T. A. II. p. 578 n. 299. 
  What follows are proverbs; cf. top of fol. 62 b, p. 412. 
  Reading with the 'Aruk kephos instead of kebos "collect" sc. money. 
  Cf. Hillel's maxim in Abot ii. 6, Singer, pp. 187 f. 
  I.e. when there is already somebody to teach the people, do not compete with him. Thus Bar Kappara's statement is linked on to the preceding paragraph. 
  But if the teacher is inferior to himself, he should displace him. 
  I.e. even if engaged upon something forbidden, think of Him, then "He will direct (lit. straighten) thy paths." There are some who explain that the transgression refers only to the violation of a religious rite, as, e.g., the desecration of the Sabbath for the purpose of saving life. Some MSS (cf. D. S. ad loc.) insert here the proverb: The thief on the point of breaking into [a house] calls on God [for help]. 
  On this subject, see my Ancient Jewish Proverbs, Chap. v. 
  M.: Judah. 
  An Aramaised form of τριμίτιον "stitching with three-fold thread"; Krauss, p. 589, T. A. I. p. 569 n. 317. 
  There is a variant : R. Meir, which is perhaps to be preferred. See D. S. ad loc, A. T. II. p. 17 n. 4. 
  Wiesner, p. 157, points out that the word for "friends" is not ohebim but re'im, which  rather means "acquaintances." 
  Numb. V. and vi. 
  Drunkenness often leading to adultery. 
  Some edd. omit : in the name of R. Parnak. 
  The priest's. 
  He will have need of the poor-tithe. 
  I.e: if he withholds them from the priest, he will require them himself because of bis poverty. 
  M. : Raba. 
  I.e. blesses God for the bad as well as the good. 
  "Precious," to'afot, is here connected with the Aramaic root 'af "to double"; hence "and silver will be doubled unto thee." In what follows, it is connected with the Hebrew root 'uf "to fly"; hence "and silver will fly unto thee." 
  M. inserts: R. Samuel b. Mattenah stated that. 
  M.: Tabi. 
  This, and not Hannina, is the correct form of the name. Cf. D. S. ad loc. 
  The Jewish Community of Babylon. 
  See p. 63 n. 1. The arrangement of the Calendar was only permitted in Judea; Sanh. 11 b. 
  Being flattered that they had come to him for tuition. 
  On the night of the Day of Atonement when the High Priest was not allowed to sleep. Cf. Joma 18 b. 
  Added by M. 
  It is mentioned in the Talmud (Jebamot 122 a) that he had done so in Nehardea. 
  when he went to Babylon. 
  Sc. to desist from usurping the right to fix the Calendar. 
  
  Daf 63b
  
  To be guided by the authorities in Judea and not by Hananyah. 
  To worship on a "high place" like the heathens. 
  The lay head of the Babylonian Jews. 
  He belonged to the Levites who were Temple-musicians. 
  The name given to the Seminary in that town. See p. 111. "Vineyard" is usually explained in a figurative sense ; but Krauss is of the opinion that the school was originally an actual vineyard; cf. T. A. III. p. 340 n. 45a. In the Midrash to Cant. ii. 5, there is another version of this incident with several differences. The place was not Jabneh but Usha; and in addition to the Rabbis mentioned here, there were R. Meir, R. Simeon b. Johai and R. Eliezer b. Jacob. Bacher regards the version in the Midrash as the more authentic account; A. T. II. p. 54 n. 6. 
  This reading of the Paris MS (cf. D. S. ad loc.) is to be preferred to that of edd. : Eleazar. 
  He is given this title in Shab. 33 b and Menahot 103 b. On its significance, see A. T. II. p. 193 n. 6. 
  That being the extent of the camp. 
  Should it be said that they "sought the Lord." 
  M. inserts: Further did R. Judah begin and expound. 
  Lit. faces. 
  Because of the Golden Calf. 
  Since he had removed the tent outside the camp. 
  Sc. with the tent. 
  Since it was the reception of the Torah which constituted Israel a nation. 
  Hasket is made into two words : 'asu kittot. 
  Euphemism for the disciples themselves. 
  This verse and Is. xix. 13 which follows are only quoted to establish the meaning of the word "become fools" in Jer. 1. 36. 
  For "tent" in the sense of a School of Torah, see p. 102 n. 2. 
  I.e. he began its study in his earliest years. 
  The same Hebrew word means "nose" and "anger." 
  I.e. whether blood-stains are menstrual and defiling or not. 
  Very deep.
  By asking his teacher questions concerning what he does not understand, thus exposing his ignorance. 
  And he is afraid to ask questions. 
  Being unable to answer when a question is put to him. Cf. Hillel's maxim : Nor can a shame-faced man learn (Abot ii. 6; Singer, p. 187). 
  Who is described as a Kenite in Judges i. 16. 
  I.e. probably with wine and oil to perfume the air; cf. Buchler in M.G.W.J. XLIX. p. 33 and Josephus, Antiq. viii. iv. 1. 
  The wife of Obed-Edom. 