פירוש על ברכות 43:12

But this conclusion leaves the difficulty in note 1 unanswered.

The statement of R. Judah in the Mishnah (fol. 20b, p. 134) is altered to harmonise with his opinion as expounded above.

This proves that, according to R. Judah, meditation does not suffice.

The name of an apocryphal Mishnaic Tractate (see Mielziner, p. 64) which has not the authority of the standard Mishnah, and R. Judah permits it to be read by a Ba'al Keri.

The three divisions of the Bible.

This word is added by M.

Because it is assumed that their experience resolts from levity of mind.

And consequently will not require the concentration of his thoughts.

M. reads : He may expound the Mishnah but not the Midrash. R. Eleazar b. Shammua' says : Also the Midrash may he expound, etc. Rashi also reads Midrash for Talmud.

Without first bathing.

Therefore one who is ritually unclean may occupy himself therewith.

He was Ba'al Keri, and for that reason uttered the words of Torah hurriedly and in a subdued tone.

According to Hyman, 1:15 a, we should read Abba b. Aha. Cf. D. S. ad loc.

I.e. Rab.

Who take the more lenient view.

Due to the priest; cf. Deut. xviii. 4.

In place of these words, some edd. read : As it is written, "Thou shalt not sow thy vineyard with two kinds of seeds" (ibid. xxii. 9).

By permitting a Ba'al Keri to occupy himself with Torah.

See above, fol. 15a, p. 95.

In Ta'anit 21a it is related that under the most adverse circumstances his usual exclamation was Gam zu letobah, "This also is for good"; hence his name. Others conjecture that the two words should be combined to read Gimzo, a town in Judea; cf. II Chron. xxviii. 18.

He wished it to be generally known that the Ba'al Keri could easily restore himself to a state of purity and resume his duties of studying Torah and rearing a family.

He did not want the Ba'al Keri easily to regain his state of purity.

By allowing the Ba'al Keri to be clean after nine kabs of water had been poured over him. The stricter view demanded complete immersion in a bath containing a minimum of forty Saot.

Their obvious purpose is to render themselves fit for the Shema' and Torah.

On the religious "fence," see p. 15 n. 3.

Reka, the equivalent of Raca, Matt. v. 22.

By agreeing with R. Judah b. Batyra.

See Glossary, s.v. Mikweh.

That cold water is essential.

M. : R. Abba.

For the use of his pupils when necessary.

So Jastrow and Krauss, reading gelustera'a, identifying the word with claustrarius. Krauss, Part I, p. 78, also suggests a connection with καλοὑαστροϛ "of good star," i.e. fortunate.

I.e. useless, because in view of this teaching it will very rarely be required, the presumption being that the Ba'al Keri is responsible for what happened.

The modern el-Uz, a town in Upper Galilee where the Sanhedrin removed from Jabneh after the death of Rabban Gamaliel. It was the locale of a famous academy.