פירוש על ברכות 125:28

This is explained in the Tosefta, that the Sages instituted the wording of "from the world and to the world" [in the blessings in the Beis Hamikdash] in order to teach that this world is nothing compared to the next world, it is as an anteroom before the banquet hall - meaning to say - become used to making blessings in this world, in order to be able to be normalized to the kind of existence that is in the next world, which is described as "totally extended."

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.