Commentary for Berakhot 42:13
ר' יהודה אוסר באנוסת אביו ובמפותת אביו ואמר רב גידל אמר רב מאי טעמא דר' יהודה דכתיב (דברים כג, א) לא יקח איש את אשת אביו ולא יגלה (את) כנף אביו כנף שראה אביו לא יגלה
R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?
Tosafot on Berakhot
BEFORE THE PRAYER LEADER REACHES MODIM. One who walks into a synagogue and finds the congregation in middle of shmoneh esray, should only begin to say shmoneh esray if he can finish before the chazon reaches modim. And the reason that he should not begin unless he can finish before the chazon reaches modim is because he must bow for modim together with the congregation, so that it should not appear by his not bowing that he denies the G-d to whom the congregation is bowing. And the ruling is the same that he may begin sh’moneh esray if he will reach modim when the chazon reaches modim, since he will bow together with his neighbors. However the Gemara does not mention this because this situation that one may calculate that he is going to arrive at modim together with the congregation is not definite.
But it does not appear that because one who starts shmoneh esray who will not finish before the chazon reaches modim will not be able to say modim of the Rabanan is the reason that Rav Huno said this, for it is a mitzvoh to respond with modim of the Rabanan, however, it is not likely that this is the reason because we do not find any mention of it, modim of the Rabanan, in the Gemara. Since this prayer is not mentioned in the Gemara it is unlikely that one should not start saying shmoneh esray because he might miss this prayer.
But it does not appear that because one who starts shmoneh esray who will not finish before the chazon reaches modim will not be able to say modim of the Rabanan is the reason that Rav Huno said this, for it is a mitzvoh to respond with modim of the Rabanan, however, it is not likely that this is the reason because we do not find any mention of it, modim of the Rabanan, in the Gemara. Since this prayer is not mentioned in the Gemara it is unlikely that one should not start saying shmoneh esray because he might miss this prayer.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Of saying the Tefillah a second time in error.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Which points out that even if the Tefillah has been commenced a second time, he mast stop as soon as he recalls his mistake.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Singer, p. 51, at which words the Congregation bows and makes a response.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
In order to be able to make the necessary response.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Singer, p. 45, "We will sanctify," to which also the Congregation makes responses.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Therefore being able to say it individually, Rab Huna allows him up to "We give thanks unto Thee" in which to say the Tefillah.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
It must be said with the Congregation ; therefore if he cannot say the Tefillah before making the responses, he should not commence it.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
On the argument, see p. 18 n. 5.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
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.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
In the Kaddish; see p. 8 n. 4.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Viz. Judah b. Pazzi and Simeon b. Abba; Hyman, II. p. 664a.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
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.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Since he permits the saying of Grace after meals, which is a Biblical ordinance; see above p. 135.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
See p. 134 n. 6.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
See Glossary, s.v. Semukin. The deduction just drawn comes under this role.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
But the mode of her death is not mentioned.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
This is not stated in the Torah ; but see Sanh. 54 b.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
I.e. use the severest form of execution (viz. stoning) on such flimsy grounds! He therefore proceeds to give a stronger argument.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Why is it specially mentioned of them that they shall be stoned? Cf. Lev. 20:27.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
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.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
M. more accurately : For there is a Mishnaic teaching. What follows is from Mishnah Jebamot xi. 1.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
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?
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
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.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Before reading the Shema' or studying Torah.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
This would be contrary to the lenient view taken by R. Judah in the Mishnah on fol. 20b, p. 134.
Ask RabbiBookmarkShareCopy
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Who compel even him to have immersion.
Ask RabbiBookmarkShareCopy