פירוש על ברכות 11:26

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.