| T. III. 22-25. Additional Matter | Title page | M. VII. 1-2; T. V, 10. Who may be invited to partake in the Benediction alter Meals |
M.VI. 1. What is the form of the Benediction over fruits? [1] Over the fruits of trees a man says: “Thou that createst the fruit of the tree”; with the exception of wine, for over wine he says: “Thou that createst the fruit of the vine.” Over the fruits of the earth he says: “Thou that createst the fruit of the ground”; with the exception of a piece of bread, for over a piece of bread he says: “Thou that bringest forth bread from the earth.” Over vegetables he says: "Thou
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M.that createst the fruit of the ground.“ R. Judah used to say: ”Thou that createst different kinds of herbs.”
2. If a man has said over the fruits of trees the Benediction: “Thou that createst the fruit of the ground” [2] he has fulfilled his obligation. Over the fruits of the earth, “Thou that createst the fruit of the tree”—he has not fulfilled it. [3] And if he has said over them all, “By whose word all things exist,” he has fulfilled it. [4]
3. Over anything that has not grown out of the earth [e.g. animal food], he says, “By whose word all things exist.” Over vinegar, and over locusts, [5] and over [fallen] unripe fruits, he says: “By whose word all things exist.” [6] R. Judah says: Anything which belongs to a kind that has to do with a curse [7] must not have a Benediction said over it.
4. If a man has in front of him many kinds [of fruit], R. Judah says: If among them there is one of the seven kinds he says the Benediction over it. [8]
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M.[paragraph continues] But the Majority say: He says the Benediction over whichever of them he likes.
T.
T. IV. 1. Let not a man taste anything until he pronounces a Benediction, for it is said: “The LORD’S is the earth, and the fulness thereof; the world and they that dwell in it.” [9] He that getteth enjoyment out of this world without a Benediction, behold, he has defrauded (the LORD), [10] to such a degree that at last all the commands are loosed for him. [11] Let not a man make use of his face, his hands, and his feet, save for the honour of his Owner, for it is said: “The LORD hath made everything for His own purpose.” [12]
2. In the case of date-honey, cider, and vinegar made from late grapes, we say Benedictions over them in the same way that we say Benedictions over brine (pickle). [13]
3. In the case of unmixed wine, they say over it the Benediction: “Thou that createst the fruit of the tree,” [14] and take of it for washing the hands. If one has put water into it they say over it the Benediction: “Thou that createst the fruit of the vine,” and they do not take of it for washing the hands. These are the words of R. Eliezer. But the Majority say: unmixed or mixed are all one. [15] They say over it the Benediction: “Thou that createst the fruit of the vine,” and do not take of it for washing the hands.
4. If they have brought before him different [ p. 46 ] kinds of dessert he says the Benediction over them: “Thou that createst different kinds of sweetmeats.” [16] Over the seeds [17] he says: “Thou that createst different kinds of seeds.” And over the herbs he says: “Thou that createst different kinds of herbs.” And over the vegetables he says: “Thou that createst the fruit of the ground.” R. Judah says: “Blessed is He that causeth the earth to produce by His word.” R. Meir says: Even if he has seen the piece of bread and says: “Blessed be He who created this piece of bread; how beautiful is it!”—this is its Benediction. [18]
5. If he has seen figs, and has said: “Blessed be He who has created these figs; how beautiful they are”—this is their Benediction. R. Jose says: Everyone who changes the formula which the Majority formed in a Benediction has not fulfilled his obligation. R. Judah says, If anything is changed from its natural condition, and one then makes a change in the Benediction of it, he has fulfilled his obligation. [19]
6. He that cheweth [grains of] wheat says the Benediction over them, “that createst different kinds of seeds.” If he has baked them or boiled them, at the time when the grains remain [distinct], he says the Benediction over them: “Who bringest bread out from the earth,” [20] and (after the meal) he says three Benedictions over them. [21] If the grains do not remain [distinct] he says the Benediction over them: “who createst different [ p. 47 ] kinds of foods,” and he says One Benediction after them. 1
7. He that cheweth rice 2 says the Benediction over it: “who createst different kinds of seeds.” If he has baked it, or boiled it, so long as the grains remain [distinct], he says the Benediction over them: “who createst different kinds of foods,” and does not say any Benediction after it at all. This is the general principle, that in the case of everything which begins with (the Benediction) “who bringest out bread,” one says three Benedictions after it.
M.VI. 5. If a man has said the Benediction over the wine that comes before the meal he lets the wine that is after the meal go free. [22] If he has said the Benediction over the hors d’œuvre that is before the meal, he lets the hors d’œuvre that comes after the meal go free. If he has said the Benediction over the piece of bread he lets the hors d’œuvre go free; if over the hors d’œuvres [23] he does not let the piece of bread go free. The school of Shammai says: nor anything that is cooked in the pot. [24]
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M.6. If men are already seated [25] each says the Benediction for himself. If they have reclined [on their couches to eat] one says it for them all. [26] If wine comes to them in the midst of the meal each one says the Benediction for himself. [27] If after the meal one says it for them all. And he says it over the spices put on the coals, [28] even though the spices are not brought in until only after the feast. [29]
T. IV. 8. In what manner is the order of the feast? The guests enter and sit on benches [and] on chairs until they have all entered. When they have all entered and are given water [30] for their hands, each one washes one hand. When they have mixed them the cup each one says the Benediction for himself. When the hors d’œuvres have been brought each one says the Benediction for himself.
If they have gone upstairs [31] and reclined, and are [ p. 49 ] given water for their hands, although he washes one hand [before], he [now] washes both his hands. When the cup is mixed for them, although he has said the Benediction over the first he says one [again] over the second. When the hors d’œuvres have been brought, although he has said the Benediction over the first he says one [again] over the second, and one person says it for them all. He that comes after three hors d’œuvres is not allowed to enter.
9. Rabban Simeon ben Gamaliel says: This was a great custom in Jerusalem; a towel was spread on the top of the doorway; all the time that the towel was spread guests could enter; when the towel was removed guests were not allowed to enter.
10. And further there was another custom in Jerusalem. They used to entrust the meal to a cook. If anything in the meal was faulty they used to fine the cook. Everything had to be for the honour of the host, and everything for the honour of the guests.
11. The rule in a feast is that if one goes out to relieve nature, he washes one hand; if to speak with his companion and he breaks off [from the meal], he washes both hands, [32] Where does he go to wash? He comes and reclines in his place, and washes, and dries his hands, [33] and returns the napkin to the guests.
12. Ben Zoma was asked: Why when wine comes in the middle of food does each one say the Benediction for himself? He said to them: because the gullet is not empty. [34]
13. If rice is brought them and wine, one says a [ p. 50 ] Benediction over the rice and lets the wine go free; [35] if radishes and unripe dates, one says a Benediction over the radishes and lets the unripe dates go free. [36]
V. 5. What is the order of reclining? When there are two couches, the eldest [37] reclines at the head of the first, and the second to him, below him; [38] and when there are three couches the eldest reclines at the head of the middle one, the second to him above him, the third to him below him. So they go on arranging them.
6. The order of washing hands—how is it [arranged]? Up to the number of five [persons] they begin with the eldest; from five and onwards they begin with the youngest.
The order of mixing the cup—how is it [arranged]? In the middle of the meal they begin with the eldest; and after the meal they begin with him who says the Benediction. If [the latter] wishes to assign the honour to his teacher, or to one who is older than himself, he is permitted to do so.
7. Two wait each for the other at a dish; [39] but three do not wait. [40] He who says the Benediction stretches his hand out first [to take the food]. If he wishes to assign the honour to his teacher, or to one who is older than himself, he is permitted to do so.
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T.
8. A man may not take a bite of a piece and then return it to the dish, for fear of infection.
9. A man may not drink of a cup and give it to his companion, because men’s taste differs. [41]
M.VI. 7. If salted relish [42] is brought before him at first, and a piece of bread with it, he says the Benediction over the salted relish, and lets the piece of bread go free, for the piece of bread is an accompaniment to it. This is the general rule: In the case of everything which is the principal food, with other food accompanying it, one says the Benediction over the principal food, and lets the accompaniment go free.
T. IV. 14. In the case of salted fish, and a piece of bread—one says a Benediction over the salted fish and lets the piece go free. R. Chananiah ben Gamaliel says: In the case of a bit of bread that comes first, before the meal, and a bit of bread that comes with the salted fish after the meal, a Benediction is required before it and after it.
Rabban Simeon ben Gamaliel says: Pieces of bread are a great sign to guests. So long as the guests see the pieces they know that something more is coming after them; [43] when [they see] a whole loaf and beans they know that nothing else comes after them.
15. We say [44] the Benediction over that corn which is of the choicest. How so? In the case of a whole loaf of Lesbian flour [45] and a whole loaf of
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T.
home-grown? One says the Benediction over the whole loaf of Lesbian. In the case of a piece of Lesbian and a whole loaf of home-grown? One says the Benediction over the whole loaf of homegrown. If there is wheaten bread and barley bread? One says the Benediction over the wheaten. If there is a piece of wheaten and a whole loaf of barley? One says the Benediction over the piece of wheaten. If barley bread and spelt bread? One says the Benediction over the barley bread. But is not spelt superior to barley? Yes, but barley is one of the seven kinds, and spelt is not. This is the general principle: In the case of everything that is one of the seven kinds or a kind of corn. Rabban Gamaliel says: One says three Benedictions after it; and the Majority say, One Benediction.
Now there is an incident in [the life of] Rabban Gamaliel and some Elders, who were reclining at a meal in Jericho. Dried dates [46] were brought before them. R. Aqiba made haste and said one Benediction after it. Rabban Gamaliel said to him: Aqiba, why dost thou put thy head between contending parties? [47] He said to him: Rabbi, thou hast taught us to incline after the greater number; although thou sayest so, yet the Rule is according to the words of those who are more numerous. [48]
R. Judah says in the name of Rabban Gamaliel: In the case of everything which is one of the seven
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T.
kinds and is not a kind of corn, and in the case of corn which is not made into bread, Rabban Gamaliel says a man says three Benedictions after it, and the Majority say: One Benediction. In the case of anything which is not one of the seven kinds, and is not a kind of corn, Rabban Gamaliel says: One Benediction, and the Majority say: A man does not say any Benediction at all.
16. There is an incident in the life of R. Tarphon, who was sitting in the shadow of a dovecot on a sabbath in the afternoon. A bucket of cold water was brought before him. R. Tarphon said to his disciples: In what manner shall he who drinketh water to satisfy his thirst say the Benediction? His disciples said to him: “Teach us, O our Rabbi.” He said to them: “Thou that createst souls and that which they need.” He said to them: “Shall I discuss this?” They said to him: “Teach us.” He said to them: Behold He said: “and they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a travelling company of Ishmaelites,” [49] etc. But is it not the custom of Arabs to he carrying nothing but skins of evil odour and resin? But [we read] that they set that righteous man [50] among their precious things. [51] Now behold these words yield the argument of the less to the greater: If this happened at a time when the righteous were under [God’s] anger, and mercy was shown them, how much more in the time of His mercy!
17. Like that [are the words] “So they drew near, and carried them in their coats,” [52] etc. And do not these words yield an argument of the less to the [ p. 54 ] greater? If at the time of God’s wrath against the righteous mercy is shown to them, how much more at the time that He has mercy upon them! Like that expression thou findest it said: [53] “The lion had not eaten the carcase, nor torn the ass.” [54] And, behold, the words yield an argument of the less to the greater. If at the time of God’s wrath against the righteous mercy is shown to them, how much more at the time that He has mercy upon them! He said to them: Shall I discuss it? They said: Teach us, O our Master. He said to them: Why did Judah deserve the kingdom? They said to him: [55] Because he made confession [56] about Tamar.
18. There is an incident of four elders who were sitting in the portico of R. Joshua. These were they: Eleazar ben Mattai, Chananiah ben Chakinai, and Simeon ben Azzai, and Simeon the Temanite. [57] They were occupied with what R. Aqiba had taught them: Why did Judah deserve the kingdom? Because he made confession about Tamar. They added further of themselves: “Which wise men tell from their fathers, and have not hid it; unto whom alone the land was given, and no stranger passed among them.” [58] He [59] said to them: What! Is a reward given for transgression? [60] But [61] why did Judah deserve the kingdom? Because he delivered his brother from death, for it is said: “And Judah [ p. 55 ] said unto his brothers, What profit,“ etc.? ”Come, and let us sell him to the Ishmaelites, and let not our hand be upon him.” [62] He [63] said to them: It is sufficient unto the deliverance that it should atone for the sale. [64]
But why did Judah deserve the kingdom? Because of his humility. For it is said: “Now therefore, let thy servant, I pray thee, abide instead of the lad,” [65] etc. Even Saul deserved the kingdom only because of his humility, for it is said: “Lest my father leave caring for the asses, and take thought for us,” [66] etc. He accounted his servant like himself. But Samuel did not so, but [said]: “Lo, thy father hath left the care of the asses, and taketh thought for you, saying, What shall I do for my son?” [67] And when he was fleeing from the princedom, what does it say? “Therefore they asked of the LORD further, Is there yet a man to come hither? And He said,” [68] etc. He [69] said to them: But was he [Judah] not a surety, and the end of being surety is to become free from suretyship. [70] But why did Judah deserve the kingdom? Because he sanctified the name of God [lit.: the Place] at the Sea, for when the tribes came and stood on [the edge of] the sea, this one said: I am going down first, and this said: I am going down first; the tribe of Judah made haste and went down first, and sanctified the name of God at the sea. And concerning that time does it say: “Save me, O God; for the waters are come in unto my soul. I sink in deep mire,” [71] etc., and so it says: “When Israel went forth out of Egypt, the [ p. 56 ] house of Jacob from a people of strange language; Judah became his sanctuary, Israel his dominion.” [72] Judah, because he sanctified the name of God at the Sea: therefore Israel became his, i.e. Judah’s, dominion.
19. If [during the meal] they have moved to conduct a bride home, [73] and have left there [at the meal] even one old man, or even a sick man, it is not necessary for them to say a Benediction in irregular order; [74] and, when they return, it is not necessary for them to say it as at the beginning. If they have not left anyone there, even an old man, or a sick man, it is necessary for them to say a Benediction in irregular order, and when they return it is necessary to say it as at the beginning.
20. In the case of the master of the house who is reclining and eating, [75] and his partner calls him to speak with him, it is not necessary to say a Benediction in irregular order, and when he returns it is not necessary to say it as at the beginning. If he withdraws [voluntarily and for some time] it is necessary to say a Benediction in irregular order, and when he returns it is necessary to say it as at the beginning.
21. In the case of workmen who are picking figs, or cutting dates, or plucking olives, although they repeatedly break off and eat (some of what they pick), it is not necessary for them to say the Benediction in irregular order, and when they return it is not necessary for them to say the [ p. 57 ] Benediction as at the beginning. If they withdraw it is necessary to say the Benediction in irregular order, and when they return it is necessary for them to say the Benediction as at the beginning.
VI. 8. If one has eaten figs, and grapes, and pomegranates, he says three Benedictions 1 over them. 2 This is the opinion of Rabban Gamaliel. But the Majority say: One Benediction [which is] the summary of three. R. Aqiba says: even if he eats vegetable potage as his meal, he says three Benedictions over it. And he who drinks water to satisfy his thirst says [the Benediction], “For all came into existence by His word.” 3 R. Tarphon says: [He says], “Thou that createst souls and their needs.” 4
T. V. 1. A man does not eat on the eve of the sabbath from the afternoon [76] and onwards, so that he may enter on the sabbath with desire. These are the words of R. Judah. R. Jose says: He continues to eat until the time that it is getting dark.
2. An incident [is related] of Rabban Simeon ben Gamaliel and R. Judah and R. Jose, that they were reclining at a meal in Accho, and the holy [ p. 58 ] day drew on. [77] Rabban Simeon ben Gamaliel said to R. Jose: Let us leave off for the sabbath. [78] He said to him: Every single day dost thou prefer my words of Judah, and now thou preferrest the words of Judah to mine! “Will he even force the queen with me in the house?” [79]
He said to him: If so let us not leave off. Perhaps you [two] will decide the Rule in Israel. [80] They say that they did not move thence until they had decided the Rule according [81] to the words of R. Jose.
3. In the case of guests who are reclining at a meal near the master of the house, and the holy day has drawn on, they move with the darkness to the Lecture Hall, [82] and, when they return, mix them the cup, saying over it the sanctification of the day. [83] Such are the words of R. Judah. R. Jose says: Each eats on until the time that it is dark. [84]
4. When the first cup is mixed for him (the master of the house) he says over it the Benediction after the meal, and makes mention of the Benediction [ p. 59 ] of the sabbath in the Benediction after the meal. And at the second [cup] he says over it the sanctification of the day.
| T. III. 22-25. Additional Matter | Title page | M. VII. 1-2; T. V, 10. Who may be invited to partake in the Benediction alter Meals |
43:3 David . . . Jerusalem. So the Palestinian and the common text of No. 14 (SA, p. 49). But David is not mentioned in the best text of the Babylonian form. ↩︎
43:4 On Grace at meals, both before and after, see SA, pp. 278-286. The Grace before meals was very short (SA, p. 278), that after was elaborate and the rules following refer to variations in it. ↩︎
44:1 The ground. Instead of “the tree” SA, p. 290. ↩︎
44:2 he has not fulfilled it. A tree fairly comes under things that grow from the ground, and the Benediction may therefore pass. But a vegetable is not a tree, and to call it so in a Benediction spoils the Benediction. ↩︎
44:3 SA, p. 290. For this gives glory to Him to whom it is due. The phrase “by whose word” may underlie John 13. ↩︎
44:4 locusts. Matt 34. ↩︎
44:5 exist. Some MSS. (not B.) add, “over milk and over cheese and over eggs, ‘by whose word,’” etc. ↩︎
44:6 a curse. Because of corruption as in the case of vinegar (from wine), fallen fruit, cheese, or by being symbols of destruction as in the case of locusts (Joel 21-11). ↩︎
44:7 i.e. the Benediction that corresponds to whichever of the seven kinds (see p. 57) he chooses. ↩︎
45:1 Ps. 241. ↩︎
45:2 defrauded (the LORD). The verb ma‘al suggests Lev. 515. ↩︎
45:3 loosed for him. One duty neglected leads to total disregard of the Law. Cf. Jas. 210. For “loosed” cf. Matt. 519. ↩︎
45:4 Prov. 164. ↩︎
45:5 brine (pickle). The Latin word muries is used. For the Benediction they must be treated as liquors, not as fruits. ↩︎
45:6 the fruit of the tree. Unmixed wine was usually not drunk, it must therefore not have the same Benediction as wine mixed with water. Cf. p. 64. ↩︎
45:7 are all one. Because both are from the vine. ↩︎
46:1 Not verbally in SA, and so with most of the Benedictions in this section. ↩︎
46:2 the seeds. Food, other than bread, prepared from any of “the five species of grain” (wheat, barley, rye, oats and spelt (cf. SA, p. 287). Cf. infra, pp. 47, 53. ↩︎
46:3 this is its Benediction. It is unnecessary to repeat the usual formula of SA, p. 278. ↩︎
46:4 R. Judah grants that R. Jose is right if the figs are uncooked, but not otherwise. ↩︎
46:5 out from the earth. SA, p. 278. ↩︎
47:2 rice. Not one of the “seven” kinds (see p. 53), or the five seeds (see p. 46). ↩︎
47:3 lets . . . go free. Literally “he exempts the wine that is after the meal,” and so always in this phrase. The present regulation refers only to sabbaths and feast-days, on which a man intends when he says the Benediction over the wine before the meal to partake of wine also after the meal (Bartenora). ↩︎
47:4 the hors d’œuvres_._ The plural suggests that there may be more than one. ↩︎
47:5 nor anything that is cooked in the pot. Such as groats. ↩︎
48:1 already seated. i.e. without any previous intention of having a meal together. They were seated, as it were, by chance, not in the regular order of reclinings at a feast together. ↩︎
48:2 For they are plainly of one company. ↩︎
48:3 for himself. The mouths of the others may not be empty, and they cannot say Amen with safety. Also they may not be paying attention. The answer is attributed to Ben Zoma in T. IV. 12. ↩︎
48:4 spices put on the coals. To sweeten the room after the meal, or in honour of the guests (Krauss, i, 238, 690; iii. 63). Cf. infra, p. 68. ↩︎
48:5 after the feast. When the closing Benediction will have been already said. ↩︎
48:6 are given water. Zuckermandel’s text (Erfurt MS.), not the Vienna MS. or the ordinary text, has two terms for this (wnāthalu wnāthnu). ↩︎
48:7 If they have gone upstairs, i.e. into the special dining-room. Cf. the “upper room” (ἀνάγαιον) of the Last Supper (Mark 1415, parallel Luke 2212). ↩︎
49:1 both hands. Long absence makes it almost like beginning the meal afresh. ↩︎
49:2 dries his hands. This is what we expect, but both Zuckermandel’s and the common text (the latter in brackets) read whi.tpiach, which usually means “and makes his hands wet.” But it may perhaps mean, “and claps his hands,” i.e. to dry them. ↩︎
50:1 lets the wine go free. It is treated as sauce for the rice. ↩︎
50:2 lets the unripe dates go free. Similarly they are treated as condiments to the radishes. ↩︎
50:3 the eldest. The position at meals is determined by age, but in the lecture hall, or the tribunal, by learning. See Krauss, iii. 45, where there is also a picture of an early model of a meal, reproduced from Benzinger. ↩︎
50:4 below him. Persons reclined on their left side that their right hands might be free. “Below” therefore means on the right, “above” on the left. In John 1323, 25, St. John himself was on the right of our Lord, and perhaps St. Peter on our Lord’s left. ↩︎
50:5 Two wait. Presumably because being less than three they cannot form a religious company (vide infra, pp. 59, 62, 63) and each is equal to the other. ↩︎
50:6 three do not wait. They do form a company and have a leader, who helps himself first. ↩︎
51:1 men’s taste differs. So Krauss, iii. 53, 264. ↩︎
51:2 salted relish. After eating much sweet fruit—“fruits of Gennesareth,” T. B. 44a—to prevent weakness of the stomach. ↩︎
51:3 after them. For the pieces of bread served as spoons. ↩︎
51:4 _We sa_y. When bread of different kinds is set before us. ↩︎
51:5 a whole loaf of Lesbian flour (shlêma shel glusqin). In view of the succeeding phrases glusqin is the material, and represents fine flour of some special brand. Jastrow (p. 246b) says it equals p. 52 “Lesbian,” with a guttural before it. But in form the connexion with κόλλιξ, κολλίκιον, a thick roll, is more probable. In the latter case the classical implication that, κόλλιξ was a roll made of coarse grain does not apply to the term when hebraized. See Krauss, i. 105, 472. ↩︎
52:1 Dried dates. (Kôthbôth.) See Krauss, ii. 246. ↩︎
52:2 thy head between contending parties: i.e. why deviate from the established rule? ↩︎
52:3 Aqiba argues that although Gamaliel and his companions asserted that three Benedictions ought to have been said, yet this was not the opinion of the real majority of scholars. ↩︎
53:1 Gen. 3725. The passage continues, “came from Gilead, with their camels bearing spicery, and balm, and myrrh.” ↩︎
53:2 that righteous man. Cf. Wisd. 105 sq.; and perhaps 2 Pet. 28. ↩︎
53:3 R. Tarphon’s words end here (see Bacher, Ag. Tann. I. 354 n. 3). He is explaining how God gives persons what they need. ↩︎
53:4 Lev. 105 The Erfurt MS. has, “and they brought them near,” wayqārbūm, but this can hardly be right. ↩︎
54:1 thou findest it said. Literally, “thou sayest.” But it is a technical expression used of a further deduction from a fresh passage. See Bacher, Terminologie, I. 76. ↩︎
54:2 1 Kings 1328. ↩︎
54:3 They said to him. Bacher, Ag. Tann. I. 354, n. 5, would omit these words, because Tarphon naturally gives the answer. ↩︎
54:4 he made confession. (Hodah.) The same root as Judah. ↩︎
54:5 On these four contemporaries (c. 100-130 A.D.) see Bacher, Ag. Tann. I. pp. 352-354. ↩︎
54:7 He. Namely R. Aqiba, or perhaps R. Tarphon, § 16. ↩︎
54:8 for transgression. In spite of the quotation from Job, Judah’s confession of sin might deserve pardon for his sin, but not a reward. ↩︎
54:9 But. Introducing a fresh question in argument, and so in the rest of the section. Cf. Matt. 118 sq. ↩︎
55:3 for the sale. And therefore does not deserve the further blessing of the kingdom. ↩︎
55:4 Gen. 4433. ↩︎
55:5 1 Sam. 95. ↩︎
55:6 Sam. 102. ↩︎
55:7 Ibid. ver. 22, which reads, “and the LORD answered, Behold, he hath hid himself among the stuff.” ↩︎
55:9 from suretyship. Therefore no other reward is expected. ↩︎
55:10 Ps. 691 sq. ↩︎
56:1 Ps. 1141 sq. ↩︎
56:2 to conduct a bride home. This was so meritorious an act that the study of the Torah might be interrupted in order to do so. See Krauss, ii. 39. ↩︎
56:3 in irregular order. (lmiphrea‘.) Because it ought to be said really after the whole meal, and (if it is said), it is in fact followed by a fresh Benediction as at the beginning. The presence of an old or a sick man continues the one meal until the others return. In M. II. 4 (3) it refers to saying the portions of the Shma‘ in an irregular order (supra, p. 16). ↩︎
57:4 Ibid. ↩︎
57:5 the afternoon (ha minchah), i.e. about 3.30 p.m. Vide supra, p. 28. ↩︎
58:1 and the holy day drew on. Literally, “and the clay became holy upon them,” i.e. the sabbath began, for darkness came on. ↩︎
58:2 Let us leave off for the sabbath. For this meal belongs to the weekday; let us honour the sabbath by beginning a fresh one. ↩︎
58:3 Esther 78. ↩︎
58:4 the Rule in Israel. Or perhaps, according to the Vienna MS., and T. J. Pesachim 37 b, “lest perchance a Rule be decided in Israel,” one way or the other. ↩︎
58:5 according to the words of R. Jose. That it was not necessary to leave off. ↩︎
58:6 to the Lecture Hall. In order to be occupied with Torah when the sabbath begins. ↩︎
58:7 the sanctification of the day. This was originally said only in the house, and its use in the synagogue “arose from the custom of entertaining and lodging wayfarers in the Synagogue precincts, and thus the rite was part of the meal provided for the communal guests” (Abrahams on SA, p. 124). See also Elbogen (p. 111), who dates the observance in the synagogue from the earliest Gemara teachers in Babylon (c. 200 A.D.). ↩︎