פירוש על ברכות 66:1

One who says... in his Tefillah.

HE RECITES: "WE GIVE THANKS, WE GIVE THANKS," [THEY] SILENCE HIM. Yerushalmee says that this rule about silencing one who repeats modim has been said is true when this happens in a congregation, but in private they the repetitive modim are supplication and they need not be silenced.

Your mercy reaches the mother bird... [The Mishnah is referring to] men who present themselves as consciencious in deepening their entreaties to God by saying "you are merciful so that you even extend your mercy to the mother bird, as you command to send away the mother bird.

Promotes jealousy... by saying that God is concerned for these [birds] but not for his other creations.

His characteristics... His Mitzvoth. He created his Mitzvoth not out of mercy but to place upon Israel the laws of his ordinances to make known that they are his servants and the keepers of his Mitzvoth and ordinances even in matters that give cause for Satan and idolators to reply to them saying, what need do you have for this Mitzvah.

There being no mention in the Mishnah of any opposition to his view.

When a Festival begins with the termination of the Sabbath, they agree with R. Eliezer that the "Division" is included in the "Thanksgiving"; but not when the Sabbath is followed by an ordinary week-day.

In the Mishnah he maintains that the "Division" is not included in any of the benedictions, but is a separate benediction.

Viz. the three introductory and three concluding benedictions of the Tefillah and the benediction for the Festival. Cf. above fol. 29 a, p. 192.

I.e. it is not taught in the Schools as a Halakah, but if a Rabbi is asked for his opinion, he follows R. Eliezer's view.

The reference here is to Rabbi, not Rab.

I.e. note it well.

After the destruction of the Seminary of Nehardea in 259, that of Pombedita sprang into prominence and the town received the name of "Capital of the Exile" (Rosh. Hash. 23b). It is situated 22 parasangs North of Sura in Babylon, at the mouth [poma] of the canal Bedita. Neubauer, p. 349.

This is quoted to show how Rahba reported his teacher verbatim. The ordinary word for a colonnade is אצטבא ; but since R. Judah used the word סטיו, Rahba also used it in quoting him. On this double colonnade see Derenboorg, Essai, p. 51 n., Schurer, ii. i. p. 35.

That we "incline" towards R. Eliezer's opinion or that his view is "probable."

A "precious" form of prayer to be used when the Festival occurs on the termination of the Sabbath. Cf. Singer, pp. 227 f.

The reference is to Deut. xxii. 6f.

Implying, not for the bad.

Repeating the words ; see below in the Gemara.

The dualism — a god of light and a god of darkness — of the Persians.

See fol. 54a, p. 348.

I.e. Palestine.

By mentioning birds only.

Which mnst be obeyed withont speculating about their motive. J. Lehmann in R.E.J. xxx. pp. 187 ff. suggests that the prayer was originally condemned by the Rabbis because it was Essenic in character. Graetz considers the teaching to be directed against the Gnostics; see his Gnotticitmus und Judentum, pp. 48 f.

To act as Precentor.

Apparently commending his prayer.

Abbai was his pupil, and Rabbah' wished to see whether he knew our Mishnah.

At the beginning of the first benediction of the Tefillah.

"The great, mighty and revered."

Deut. x. 17.

See p. 221 n. 4. The words also occur in Nehem. ix. 32; and Ezra and his colleagues were traditionally the founders of the Great Assembly.

See p. 120 n. 5.

The words in brackets are added by M. and the parallel passage in Megillah 25 a.

I.e. God determines whether the person will be tall or short, rich or poor, etc. ; but not whether he will be God-fearing or not. That is left to his own choice.

That God should demand nothing else.

M. : Lo, R. Johanan has said.

This is explained to mean saying the Shema' verse by verse twice. Blau, Das altjudische Zauberwesen, p. 147, suggests that the original reason for the prohibition is to be sought in the practice of repeating a prayer for superstitious or magical purposes.

In this latter case he may be suspected of dualism.

And thus there is no ground of suspicion ; so why should he be silenced?