The words "is the light denied him" do not occur in edd., but are added by M.
He should not allow his private concerns, i.e. probably the earning of his livelihood, to interfere with his religious obligations, but should trust that God will provide. Cf. Matt. vi. 34.
See p. 28 n. 2.
When there is no quorum in the Synagogue, certain parts of the Service, including important responses (cf. "none to answer") for the Congregation, are omitted. See Oesterley and Box, p. 344.
Wayyefallel ["and wrought judgment" R.V.] is taken to be identical with wayyitpallel "and he prayed."
It would then appear that he was eager to leave.
It is forbidden to take large steps on the Sabbath ; cf. Shab. 113 b.
Thus showing eagerness for the Torah.
Although one may not be sufficiently learned to understand the address given in the Synagogue or House of Study, yet one can acquire merit by hastening thereto and enduring the discomfort of the crush.
It was meritorious to reason about the Torah and discover therein new teachings. See Introduction, § v.
Silent sympathy is better than profuse words of consolation. Cf. Jobii. 13.
"The giving of charity on fast days was much encouraged," Oesterley and Box, p. 434.
M. : Ashe.
The funeral oration was an address in honour of the deceased, and the heirs could be compelled to defray the cost of hiring an orator for the purpose. Loud wailing was also a feature of funerals in the Orient. See J. E. v. p. 529, Lane, Chap. XXVIII, T. A. II. pp. 68ff.
M. : Rabina.
M.adds : in the name of R. Helbo.
Wiesner, p. 18, finds here an attack on sun-worshippers (cf. fol. 7a, p. 37). Rab Huna, being a Babylonian, the Ark in his Synagogue would be in the West (see fol. 30 a, p. 197); therefore to pray with the back to the Synagogue would be praying towards the rising sun. Cf. Ezek. viii. 16.
In place of "Elijah... Arab," M. reads: An Arab saw him. On Elijah, see p. 7 n. 5.
The text has כדו בר which Rashi explains to mean "as if there were two divine Powers." M. has בדו בר which yields no sense. Jastrow, p. 139, rightly reads as one word בדובר (Page: 32).
M.: "Another version : to Rab Bebai b. Rab Nahman." According to Hyman, i. p. 264 b, the correct reading is "Rab Bebai to Rab Nahman" or "to Rab Nahman b. Jacob."
E.g. prayer which ascends to God.
M. adds : R. Johanan said.
"Coast-towns" corresponds very much with our phrase "foreign parts."
The word is a transcription of χρῶμα "colour," which is used in Hebrew and Aramaic in the sense of "a precious stone of reddish hue"; Krauss, p. 296. Lewysohn, Zoologie det Talmuds, p. 183, identifies the bird with the "bird of Paradise," and compares the Spanish name for it, pajaro del sol.
The Grace after meals includes the petition, "We beseech Thee, O Lord our God, let us not be in need either of the gifts of flesh and blood or of their loans, but only of Thy helping hand, ...so that we may not be ashamed nor confounded for ever and ever" (Singer, p. 281). Cf. "Make thy Sabbath [table] like that of a week-day, but be not dependent upon others" (Shab. 118a); and "Flay a carcase in the street and earn a living, and say not, I am a great man and the work is beneath my dignity" (Pesah. 113 a).
R.V. "evening"; but the Minhah was brought in the afternoon. See Schurer, II. i. pp. 286 f.
M.: Nathan. Another reading is Jonathan.
Lit. "voices," and the plural, when not otherwise specified, means two.
Add these "thunderings" (lit. "voices") and we have seven, not five!
The parallel passage in Shab. 30 b reads Eliezer.
Reading לצבות "to be subservient" in place of the unintelligible לצוות. See Jastrow, p. 1260.
The reading of M. is adopted in preference to edd. : "Whoever knows that his neighbour is in the habit of greeting him should greet him first; as it is said, 'Seek peace and pursue it'." "To greet" is literally "to give peace," the form of salutation being "Peace upon you."