Commentary for Berakhot 10:32

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.