Source: http://halakhah.com/kethuboth/kethuboth_8.html
Timestamp: 2019-04-24 08:12:55+00:00

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Levi came25 to the house of Rabbi to26 the wedding-feast of R. Simeon his son [and] said five benedictions.27 R. Assi came25 to the house of R. Ashi to26 the wedding-feast of Mar his son [and] said six benedictions.28 Does it mean to say that they differ in this: that one holds that there was one formation,29 and the other holds that there were two formations?30 — No. All31 agree [that] there was [only] one formation, [but they differ in this:] one holds [that] we go according32 to the intention,33 and the other holds [that] we go according32 to the fact,34 as that [statement] of Rab Judah [who] asked:35 It is written, And God created man in his own image,36 and it is written, Male and female created He them.37 How is this [to be understood]? [In this way:] In the beginning it was the intention38 [of God] to create two [human beings], and in the end [only] one [human being] was created.
R. Ashi came to the house of R. Kahana.39 The first day40 he said all the benedictions.41 From then and further on;42 if there were new guests43 he said all the benedictions, but if not [he declared] it to be merely a continuance of the same joy44 [in which case] one says [only] the benedictions 'in whose dwelling there is joy'45 and 'who has created'.46 From the seventh day to the thirtieth day.47 whether he48 said to them49 'because of the wedding50 or whether he did not say to them 'because of the wedding', one says the benediction 'in whose dwelling there is joy'.51 From then52 and further on;53 if he said to them 'because of the wedding' he says the benediction 'in whose dwelling there is joy', but not otherwise.54 And if he says to them 'because of the wedding', until when [is this benediction said]?55 Said R. Papi in the name of Raba: Twelve months [forming] a year.56 And at first57 from when?58 Said R. Papa: From the time that they put barley into the mortar.59 But this is not so? Did not R. Papa busy himself for his son Abba Mar60 and say the benediction61 from the time of the betrothal? — It was different [in the case of] A. Papa, because he took the trouble [of preparing everything for the wedding].62 Rabina busied himself for his son63 in the house of R. Habiba and said the benediction61 from the time of the betrothal. He said: I am sure with regard to them that they will not retract [the betrothal].64 [But] the matter was not successful65 and they did retract. R. Tahlifa, son of the West,66 came to Babylon [and] said six long benedictions.67 But the law is not according to him. R. Habiba came into the house of a circumcision68 [and] said the benediction 'in whose dwelling there is joy.' But the law is not according to him, since they are distressed because the child has pain.
It is common usage to translate in the Prayer books the perfect verb 'has' in the benediction by 'hast' (created, etc.).
I.e., also the benediction of ('the Creator of man'). The words, 'the Creator of man' are preceded by the words, 'Blessed art Thou, O Lord our God, King of the universe,' as in the first benediction.
Lit., 'a building even to perpetuity.' By 'a building for ever', Eve is meant. V. Rashi, a.l. and cf. Gen. II. 22. 'A building for ever' contains the idea of 'the mother of all living' (Gen. III, 20). It is woman that carries the human race. P.B. p. 299: — 'a perpetual fabric' — expresses well this idea.
These three benedictions are based on Gen. I and II. In the first benediction God is praised for the creation of the world ('the all'). In the second benediction God is praised for the creation of man. 'Man' is used here in the sense of 'human being', cf. Gen. I, 27. In the third benediction God is praised for fashioning man in his image, in the image of the likeness of his form, and for preparing a perpetual building out of man himself. In creating Eve, out of man, god provided for the perpetual renewal of man, of the human being. The divine form of man and the continual re-creation of man, by ever recurring new births, in the divine form, are the subjects of praise in the third benediction while the subject of the second benediction is the creation of man generally. 'The Creator of man', in the concluding portion of the third benediction, has already the further meaning of the creation of man as expressed in the third benediction. In this respect 'The Creator of Man', in the third benediction, differs from 'The Creator of Man' of the second benediction. This might also explain the difficulty which has been felt to exist in the relationship of these two benedictions (v. the Gemara later and Rashi a.l.; v. also Abrahams' Notes, P.B. p. ccxvi).
I.e., Zion; cf. Isa. LIV.
Cf. Isa. LXI, 10 and LXII, 5.
I.e., by restoring to Zion her children. This benediction seems to have arisen out of Isa. LXII. Cf. especially vv. 4 and 5. And according to Ps. CXXXVII, Jerusalem is to be remembered and set 'above my chiefest joy'; Rashi a.l. (fol. 8a).
I.e., the bridegroom and the bride.
The word [H] in Gen. II, 8, means 'eastward'. Here it is used in the sense of 'in former times', 'of old'.
I.e., Adam, by giving him a wife; cf. Gen. II, 23. Adam and Eve rejoiced at their union. And so may the bridegroom and bride rejoice.
The last two benedictions do not begin with 'Blessed art Thou, O Lord out God, King of the universe,' because they are in fact prayers. In the first, second and third benedictions God is praised for what he had done. In the fourth as well as in the fifth benediction a prayer is uttered that God may cause something to happen, namely joy to Zion, or to the bridegroom and the bride. For another explanation, v. Rashi and Tosaf. a.l. V., however, Rashi s.v.jnan. The fifth benediction seems to have resulted from the fourth benediction. V. supra n. 4 and cf. Isa. LXII, 5. The two prayers, like the two ideas contained in vv. 4 and 5, were bound up with one another.
All these words mean 'joy'. [H] means dancing with joy'.
Lit., 'breakings forth into song, shouts of joy'.
In the Hebrew text the singular is used. Canopy means here 'a bridal chamber'. Cf. Joel II, 16.
In the Hebrew text the singular is used.
In this benediction the joy referred to is the joy of the bridegroom with the bride (Rashi).
In this benediction God is praised for the creation of joy in its various forms. Bridegroom and bride represent joy. True joy leads to love and friendship. These six benedictions are recited at Jewish weddings up to this day. The benediction over the wine is added to them, and together they are called 'the Seven Benedictions'. The loftiness of tone and the beauty of style of these benedictions are unsurpassed. The blend of Biblical strength and Midrashic sweetness seems to point to an early date.
Lit., 'in'. A more correct translation might be, 'during'.
Lit., 'blessed five'. Apparently the second benediction was left out (Rashi).
I.e., all the six benedictions.
For man and woman. Therefore one benediction for the creation of man and woman is sufficient. This would be the third benediction.
One of man and one of woman.
The intention was to create two human beings: man and woman.
Only' man was formed, and woman was 'built' out of him; cf. Gen. II, 7 and 22.
Lit., 'to throw up a question'.
Gen. V, 2: It seems that R. Judah does not ask his question merely from the first five words of Gen. I, 27, and from the first three words of Gen. V, 2, for in that case there would have been no need for him to refer to Gen, V, 2, since he could have asked the question from the last words of Gen 1. 27 'male and female he created them' but his question is from the whole verse 27 in Gen I and from the whole verse 2 in Gen V. The meaning of the question should be this: Gen I, 27 begins by saying that God created man and ends by saying that man was created as male and female. The last words of Gen I, 27 would thus shew that there were two creations. Gen V, 2 begins by saying that God created them male and female, and then it says, as He blessed them and called their name Man in the day when they were created. This verse would shew that in the end there was only one creation. In short: Gen. I, 27. begins with one creation and ends with two creations, and Gen V, 2, begins with two creations and ends with one creation. This, it seems, is the question of Rab Judah. Rab Judah quoted the verses by quoting the first portions of the verse. He really meant to say 'etc.' — In 'Er. 18a and Ber. 61a the name is R. Abbahu. In 'Er. 18a, in the image of God hath he created man, is quoted from Gen. I, 27. In Ber. 61a, 'for in the image of God made he man' (Gen. IX, 6) is quoted. This quotation apparently stands for that of Gen. I, 27. Both in 'Er. 18a and Ber. 61a 'male and female created He them' is quoted first.
The first of the seven days of the wedding festivities, which began after the marriage ceremony; v. supra 7b.
Lit., 'from now'. I.e., from the second day to the end of the seven days.
Lit., 'new faces': cf. supra 7b.
If there were new guests it would be a new occasion for joy.
The host, as a rule the father of the bride.
'I have invited you here to dinner' (Rashi).
[H] v. p. 35, n. 1.
I.e., after the thirty days.
The benediction 'in whose dwelling there is joy'.
I.e., the whole of the first year. The phrase 'in whose dwelling there is joy' occurs here for the first time. Commenting on this phrase Rashi says 'at the beginning of the summons (to say Grace).' The words 'in whose dwelling there is joy' are indeed used in the introduction to the Grace after meals at weddings; v. P.B. p. 300. Cf. also Abrahams' Notes, p. ccxviii, and Baer, Seder Abodoth Israel, p. 563. But the question arises: was [H] said before the Grace after meals in Talmudic times? In our text there is no indication that this was so. Another question is: did the whole benediction consist of the words [H]? Or were they the initial words of a longer benediction? The benediction [H] 'who has created' mentioned together with it is the sixth benediction, the longest of the six benedictions. One is thus very much tempted to think that [H] were words of a longer benediction probably introduced by the formula 'Blessed art Thou, O Lord our God, King of the Universe' and said as a substitute for the first five benedictions. The key note of the first five benedictions is joy. Joy speaks out of every benediction; there was joy in the creation of the universe, in the creation of man, in the formation of man and woman. There is joy in the fourth and fifth benedictions. The joy in the first three benedictions is the joy of God. The joy in the fourth and fifth benedictions is also divine joy. The sixth benediction speaks of the joy created by God for man, 'Blessed art Thou, O Lord out God, King of the Universe, who has created joy and gladness.' etc. The joy of the first five benedictions is summarized by the words, 'in whose dwelling there is joy.' There is joy on high, there is joy with God. This joy is spoken of in the first five benedictions. And this joy is also expressed briefly in the words 'in whose dwelling there is joy'. The human joy, created by God, is expressed in the sixth benediction [H], while [H] stands for the benediction which was a substitute for the first five benedictions. On the first day of the wedding the six benedictions were said. After the first day, if there were no new guests, two benedictions were said. After the seventh day only one benediction was said. And that benediction was 'in whose dwelling there is joy.' Man's joy began to diminish. So only God's joy was now mentioned. In the time after the Talmud [H] was given a place in the introduction to the Grace after meals at weddings, instead of being said as a full benediction after Grace, because the full text of this benediction was not mentioned in the Talmud. It may be that the tradition that the full benediction (with 'Blessed art Thou,' etc.) was said, was lost. It was felt that [H] was left hanging in the air and it was incorporated in the summons to say Grace; v. P.B., p. 300. That the word [H] was chosen to denote the dwelling of God may be due to the fact that it is mentioned in Hag. 12b as the heavenly region in which the angels sing; v. Abrahams and Baer, loc. cit. [H] is there spoken of as the fifth of the seven firmaments. Might there not be in it an allusion to the five benedictions, for which the benediction of [H] is a substitute?
Does one say 'In whose dwelling there is joy'.
Or trough (for brewing beer), or pot (for planting barley for the wedding ceremony). The meaning of this phrase is: from the time that they begin making preparations for the wedding (v. Rashi).
I.e., R. Papa had his son engaged to be married.
In whose dwelling there is joy'.
As all preparations for the wedding and the wedding-feast were made, R. Papa felt that he could say the benediction.
I.e., Rabina had his son engaged (Rashi).
And therefore he said the benedictions.
Lit., 'the matter was not supported (by divine help).
I.e., son of Palestine, Palestinian. It may be that [H] ('West') was the name of the father of R. Tahlifa; v. Levy, s.v. But the mention of Babylon seems to support the rendering 'son of the West', 'Palestinian'.
He extended the first two benedictions by making additions to them (Rashi). It is possible that 'by long' is meant the full benedictions as they are given on fol. 8a, in contradistinction to the short blessing [H].
I.e., a house in which a circumcision took place, followed by a festive meal.
There must be ten male persons for the recital of the six (or seven) 'benedictions of the bridegrooms', v. supra 7a and 7b. The benediction of the mourners is also said in the presence of ten male persons, v. infra 8b. R. Nahman says in the name of Rab that bridegrooms may be of the ten, but mourners may not be of the ten. There must be ten without the mourners.
I.e., Rab's authority is as great as that of a Tanna and he has therefore the right to differ with other Tannaim, Teachers of Mishnah or Baraitha.
The same question is asked against R. Johanan as was asked against Rab. But the answer which was effective in the case of Rab could not be given with regard to R. Johanan. Therefore different answers are attempted, v. infra 8b.
Lit., 'the benediction of food'.
That mourners are not of the number.
The line of comforters which was formed to offer consolation to the mourners after a burial, v. Sanh. 19a.
Lit., 'But as to this that'.
'The blessing, or benediction, of the bridegrooms' has a collective sense. The six (or seven) benedictions are meant.
Has also a collective sense; v. infra.
Does one say benedictions in the line that is formed, after the burial of the dead, so that the friends may comfort the mourners? There only words of comfort are said, but no benedictions. In Sanh.. 19a one word of comfort is mentioned: [H], 'be comforted'.
The benedictions of the mourners were said in the open space, v. infra.
Lit., 'Thou wilt find it in (the case of) new faces'. When new friends come to visit the mourners for the first time during the seven days, the benediction of mourners is said in the free space.
So MS.M.; cur. edd. 'sons'.
It was R. Hiyya's child that died and not Resh Lakish's. Resh Lakish went to comfort R. Hiyya and took his (Resh Lakish's) meturgeman (v. infra) with him. Some scholars go wrong in the rendering of this passage. V., for instance, Levy p. 303. Bacher rightly speaks of the death of the young child of R. Hiyya.
I.e., the first day of R. Hiyya's mourning.
Judah the son of Nahmani, is mentioned several times as the meturgeman of Resh Lakish; v. e.g. Sot. 37b, Cit. 60b, (also Tem. 14b), and Sanh. 7b.
'Interpreter'. As to his function v. J.E., vol. VIII, p. 521. and vol. I, p. 527, n. I. One sentence may be quoted from the last-named article. 'In a limited sense it ('the interpreter' Amora, or meturgeman) signifies the officer who stood at the side of the lecturer or presiding teacher in the academy and in meetings for public instruction, and announced loudly, and explained to the large assembly in an oratorical manner, what the teacher had just expressed briefly and in a low voice.' The meturgeman was, therefore, a sort of assistant lecturer. Judah the son of Nahmani, was assistant lecturer to Resh Lakish. He was also a good preacher who expounded well Biblical verses homiletically (cf. e.g., Sanh. 7b). He could also recite benedictions by heart. Cf. Cit. 60b and Tem. 14b. For these reasons apparently Resh Lakish took with him Judah the son of Nahmani, when he paid a visit of condolence to R. Hiyya. the son of Abba. Judah spoke on behalf of Resh Lakish.
Lit., 'he opened.' This probably means: he opened his mouth (and said), cf. Job III, 1. It may also mean: he opened his discourse; v. the Dictionaries of Levy and Jastrow, s.v. Here the first meaning seems to be more likely.
In Shab. 33a: b. Raba.
I.e., even if it was decreed in heaven that he should have seventy' years of happiness. cf R.H. 16b.
Cf. Shab. 33b: 'the righteous men are seized for (the shortcomings of) the generation.' V. Rashi a.l.
Judah the son of Nahmani.
According to Rashi the words 'Blessed art Thou, O Lord our God, King of the Universe,' are to be supplemented before 'The God,' etc.
This phrase occurs also in the abbreviated Amida prayer said on Friday' night. v. P.B. p. 120.
Lit., 'until there is no searching.' Cf Ps CXLV. 3.
Lit., 'until there is no number.' Cf. Ps. CXLVII, 5. The whole phrase occurs also in the evening service prayer v. P.B. p. 99.
This benediction is, in its main ideas, reminiscent of the first three benedictions of the Amida.
Cf. I Chron. XXII, 25.
Rashi adds: that all die, and you should nor weep too much.
From the cup of sorrow.
That is, one should never utter ominous words and thus invite misfortune.
Isa. I, 20. Because Isaiah compared the people to Sodom and Gomorrah, God addressed them as 'rulers of Sodom,' 'people of Gomorrah.' This is to illustrate how ominous words can have an evil effect.
The friends who came to comfort the mourners.
Rashi adds: who bestowed lovingkindnesses. The meaning is: who are carrying out the trust with which Abraham was charged, also for future generations; v. next note.
The passage is bracketed also in the original. The verse continues: and his household after him, that they may keep the way of the Lord, to do righteousness and Justice: to the end that the Lord may bring upon Abraham that which He has spoken of him; Gen. XVIII, 19.
Lit., 'the spoil', 'the plunder'.
Lit., 'and thou wilt answer'.
'Who feedeth' is the first benediction of Grace after meals, the blessing of 'the land' is the second, 'who rebuildeth Jerusalem' is the third, and 'who is good and doeth good' is the fourth. V. P.B., pp. 280-283; cf. Ber. 48b.
Lit., 'to its old state.' Cf. Sem. ch. XIV, where the text is somewhat different and the order of the 'cups' varies.
The relatives of the dead.
Because of the great expense. They buried the dead in costly' garments (Rashi).
I.e., Rabban Gamaliel II, also called Rabban Gamaliel of Jabneh.
For variant, cf. M.K. 27b.
A silver coin, one fourth of a shekel.

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