NOTES Th e Gemara answers: Th at is not diffi cult. Th at is a case where, if לָ א קַשׁ ְ יָא: הָ א דְּאִ ׁ ְ יש ַּ תיַּיר בֵּ י ﬠֲשָׂרָ ה, הָ א :דְּאִ ׁ ְ יש ַּ תיַּיר בֵּ י ﬠֲשָׂרָ ה – Where a quorum of ten remains some of the priests recite the benediction, a quorum of ten priests דְּ לָ א אִ ׁ ְ יש ַ תיַּיר בֵּ י ﬠֲשָׂרָ ה. N It appears from here that in addition to the priests who ּ still remains to receive the benediction and answer amen. Th ere- recite the blessing, there must be another ten men fore, only some of the priests ascend to recite the benediction. By present to answer amen. This is also the opinion of contrast, this case, which Rabbi Simlai was referring to, is a case the ge’onim. However, according to the Rambam, the where a quorum of ten does not remain to answer amen, so it is priests themselves count as part of the quorum of ten. bett er for all of the priests to ascend and bless the people working The Meiri points out that according to this opinion there in the fi elds. is no need for ten men to answer amen to the blessing (see Baĥ). The Rambam’s opinion is perhaps based on Th e Gemara returns to the matt er itself cited above: Abba, son of the opinion found in the Jerusalem Talmud that the ּגוּפָ א, ָ תנָא אַבָּ א בְּרֵ ּיה דְּרַ ב מִ נְיָמִ ין בַּ ר חִ יָּ יא: response of the women and children is counted in this ּ .Rav Minyamin bar Ĥiyya, taught: Th e people who are standing situation ﬠַ ם שׁ ֶאֲ ֵ חוֹרי כֹהֲ נִים אֵ ינָן בִּכְלַ ל בְּרָ כָ ה. behind the priests are not included in the benediction. -Accord :אֲ פִ ּילוּ מְחִ ָ ּיצה שׁ ֶ ל בַּרְ זֶל – Even an iron partition Th e Gemara raises several questions with regard to this statement: ing to Tosefot HaRash, Rabbi Yehoshua ben Levi is not ּפְשׁ ִ ָ יטא, אֲרִ ֵ יכי בְּאַ ֵּ פי ּגוּצֵ י לָ א מַפְסְקֵ י; addressing whether the partition precludes one from It is obvious that tall people standing in front of short people being included in the prayer quorum, as a partition ֵּת ָ יבה לָ א מַפְסְקָ א; מְחִ ָ ּיצה מַ אי? ָּ תא שׁ ְמַ ע, do not interpose between the priests and the shorter people with certainly forms a partition in that regard. Rather, he דְּאָמַ ר רַבִּ י יְ ׁ הוֹשֻﬠ בֶּ ן לֵוִ י: אֲ פִ ּילוּ מְחִ ָ ּיצה שׁ ֶ ל regard to the Priestly Benediction. Similarly, a chest or ark con- is saying that if there is a quorum in the synagogue, בַּרְ זֶ ל אֵ ינ ָּה מַפְסֶקֶ ת בֵּ ין יִשְׂרָאֵ ל לַאֲבִ ֶ יהם taining a Torah scroll does not interpose between the priests and a person standing outside can fulfill his obligation by .the people. However, what is the halakha with regard to a parti- hearing the benediction being recited inside שׁ ֶבַּ ׁ ּשָמַ יִם. tion? Come and hear an answer from what Rabbi Yehoshua ben Levi said: Even an iron partitionN does not interpose between the Jewish people and their Father in Heaven; the people are included in the benediction.

A dilemma was raised before the Sages: What is the halakha in אִ יבַּﬠֲ יָא לְ ּהו: צְדָדִ ין, מַ ּהו? אֲמַ ר אַבָּ א מָ ר ?the case of people who are standing to the sides of the priests בַּ ר רַב אַשׁ ִ י: ָּ תא שׁ ְמַ ע, דִּתְ נַן: נִתְ ַ ּכוֵּ ון לְהַ זּוֹת :Are they included in the blessing? Abba Mar bar Rav Ashi said לְפָ נָיו Come and hear an answer, as we learned in a mishna (Para :) with regard to the halakha of sprinkling the waters of purifi cation on vessels that contracted ritual impurity imparted by a corpse: If one intended to sprinkle the water forward

Perek VII Daf 39 Amud a

NOTES and instead he sprinkled it backward,H or if he intended to וְהִ זָּה לְאַחֲרָ יו, לְאַחֲרָ יו וְהִ זָּה לְפָ נָיו – הַ זָּאָ תוֹ The reason that one’s sides are considered :צְדָדִ ין – sprinkle the water backward and instead he sprinkled it forward, Sides like his front is that a person naturally has peripheral ְּפסוּלָ ה; לְפָ נָיו וְהִ זָּה ﬠַ ל צְדָדִ ין שׁ ֶבְּפָ נָיו – even if the water lands on vessels that require purifi cation, his vision. Furthermore, according to the principle that the הַ זָּאָ תוֹ ּכְשׁ ֵרָ ה. sprinkling is invalid. However, if one intended to sprinkle the Priestly Benediction must be recited face-to-face, as N water forward and instead he sprinkled it forward to the sides, one would converse with another, standing to the sides his sprinkling is valid. It is derived from here that one’s sides are of the priests is also permitted, as people sometimes considered as though they were in front of him. speak to one another while facing each other’s sides (see Devar Shaul).

HALAKHA If one intended to sprinkle water forward and instead he sprin- purify him. If one intended to sprinkle forward and instead he One sprinkled backward, or if he intended to sprinkle backward and :נִתְ ַ ּכוֵּ ון לְהַ זּוֹת לְפָ נָיו וְהִ זָּה לְאַחֲרָ יו וכו׳ – .kled it backward, etc who sprinkles the waters of purification must intend to sprinkle instead sprinkled forward, his action is invalid. However, if one it upon the person who is ritually impure in order to purify him. If intended to sprinkle forward and instead he sprinkled the water one sprinkles the water without this intention, his action is invalid. to the side of where he was facing, his action is valid (Rambam The Ra’avad maintains that one’s intention must be to sprinkle that Sefer Tahara, Hilkhot Para Aduma 10:7). particular person, but there is no requirement that one intend to sota . Perek VII . 39a 233 . פרק ז׳ דף לט. NOTES Rava bar Rav Huna says: Once a Torah scroll has been § ָא ַמר ָר ָבא ַּבר ַרב ּהו ָנא: ֵּכ ָיון ׁ ֶש ִּנ ְפ ָּתח ֵס ֶפר It is prohibited to converse even about a matter of hala- H opened, it is prohibited to converse, even about a matt er of ת ָוֹרה – ָא ּסור ְל ַס ֵּפר ֲא ִפ ּיל ּו ִּבְד ַבר ֲה ָל ָכה, Tosafot and many other ּ N : ָא ּסור ְל ַס ֵּפר ֲא ִפ ּיל ּו ִּבְד ַבר ֲה ָל ָכה – kha halakha. As it is stated: “And Ezra opened the book in the sight ׁ ֶש ֶּנ ֱא ַמר: ּ״ו ְב ִפ ְתחוֹ ָﬠ ְמ ּדו ָכל ָה ָﬠם״, ְו ֵאין early commentaries, later commentaries, and halakhic of all the people, for he was above all the people, and when he ֲﬠ ִמ ָידה ֶא ָּלא ׁ ְש ִת ָיקה, ׁ ֶש ֶּנ ֱא ַמר: ְ״ו ַהוֹח ְל ִּתי authorities discuss the apparent contradiction between this halakha and the Gemara’s story about Rav Sheshet, opened it, all the people stood up” (Nehemiah :), and stand- :ing is referring to nothing other than silence, as it is stated ִּכי לֹא ְיַד ְּב ּרו ִּכי ָﬠ ְמ ּדו לֹא ָﬠ ּנו עוֹד״. ַר ִּבי who would turn away from the Torah scroll and study. He And shall I wait, because they do not speak, because they stand“ ֵז ָירא ֲא ַמר ַרב ִח ְסָ ּדא, ֵמ ָה ָכא: ְ״ו ָאְז ֵני ָכל reasoned: We are engaged in ours, the study of the Oral Torah, and they are engaged in theirs, listening to the Writ- still, and answer no more?” (Job :). Rabbi Zeira said that ָה ָﬠם ֶאל ֵס ֶפר ַה ּת ָוֹרה״. ten Torah. The Rashbam explains that since Rav Sheshet Rav Ĥisda said: Th e prohibition against conversing is derived turned away from the Torah scroll, he demonstrated that he was involved in something else and was therefore not from here: “And the ears of all the people were att entive to the subject to the prohibition against discussing other mat- book of the law” (Nehemiah :). Th ey were not listening to any ters. Other commentaries explain that since Rav Sheshet other voice. was blind, he was exempt from participating in the public And Rabbi Yehoshua ben Levi says: Any priest who did not ְו ָא ַמר ַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי: ָּכל ּכֹ ֵהן ׁ ֶש ּלֹא Torah reading and was permitted to be engaged with H fi rst wash his hands may not lift his hands to recite the Priestly ָנ ַטל ָי ָדיו לֹא ִי ָּׂשא ֶאת ַּכ ָּפיו, ׁ ֶש ֶּנ ֱא ַמר: ְׂ״ש ּאו other matters. According to others, it is permitted to speak in a whisper (Tosefot HaRosh; Sefer HaAgudda). Alterna- Benediction; as it is stated: “Lift up [se’u] your hands in sanctity ְיֵד ֶיכם קֶֹד ׁש ּו ָבְר ּכו ֶאת ה'״. tively, this prohibition applies only when there are not ten other men present who are listening to the reading and bless the Lord” (Psalms :), which teaches that before (Ba’al Halakhot Gedolot). Another explanation is that this reciting the benediction one must sanctify his hands by washing prohibition applies only where the custom is that the them. reader recites a blessing only at the beginning and at :Rabbi Elazar ben Shammua was once asked by his disciples § ׁ ָש ֲא ּלו ַּת ְל ִמ ָידיו ֶאת ַר ִּבי ֶא ְל ָﬠָזר ֶּבן ׁ ַש ּמ ּוﬠ: the end of the reading, as there is a concern that one To what do you att ribute your longevity? He said to them: In ַּב ֶּמה ֶה ֱאַר ְכ ָּת ָי ִמים? ָא ַמר ָל ֶהן: ִמ ָיּ ַמי לֹא who is talking will not hear the blessing after the reading (Meiri on Berakhot). However, according to most halakhic L all my days, I never made a shortcut [kappendarya] through a ָﬠ ִׂש ִיתי ֵּבית ַה ְּכ ֶנ ֶסת ַק ֶּפ ְנַ ּדְרָיא, ְולֹא ָּפ ַס ְﬠ ִּתי authorities, only someone who is constantly engaged in synagogue.H Nor did I ever stride over the heads of the sacred ַﬠל ָר ׁ ֵאשי ַﬠם ֶקוֹד ׁש, ְולֹא ָנ ָׂש ִאתי ַּכ ַּפי ְּבלֹא Torah study is permitted to do this, while it is prohibited for everyone else to do so. people, i.e., I never stepped over people sitt ing in the study hall .in order to reach my place, so as not to appear scornful of them ְּבָר ָכה. And I never lift ed my hands for the Priestly Benediction without ְל ָבֵר ְך ֶאת ַﬠ ּמוֹ – To bless His people, Israel, with love :The question is raised in the Be’er Sheva : ִי ְׂשָר ֵאל ְּב ַא ֲה ָבה Where in the Torah is it taught that the benediction must fi rst reciting a blessing. be recited with love? The answer, based on the midrash, H Th e Gemara asks: What blessing does the priests recite before ַמאי ְמ ָבֵר ְך? ָא ַמר ַר ִּבי ֵז ָירא ָא ַמר ַרב is that it is derived from the fact that the word “say” in the benediction? Rabbi Zeira says that Rav Ĥisda says: Blessed ִח ְסָ ּדא: ֲ״א ׁ ֶשר ִקְ ּד ׁ ָש ּנו ִּב ְק ּדו ָּׁשתוֹ ׁ ֶשל ַא ֲהרֹן the phrase: “Say to them” (Numbers 6:23), is written in are You, Lord our God, King of the universe, Who has sanctifi ed ְו ִצָּו ּנו ְל ָבֵר ְך ֶאת ַﬠ ּמוֹ ִי ְׂשָר ֵאל ְּב ַא ֲה ָבה״. full, including the letter vav. This teaches that the Priestly Benediction must not be recited haphazardly or in a rush; us with the sanctity of Aaron and commanded us to bless His rather, it must be a full-hearted blessing. This is what is people, Israel, with love.N meant by the expression: With love.

LANGUAGE The origin of this : ַק ֶּפ ְנַ ּדְר ָיא – [Shortcut [kappendarya word appears to be the Latin term via compendaria, meaning shortcut, as in a shortcut through a courtyard or a house.

HALAKHA ָּכל ּכֹ ֵהן ׁ ֶש ּלֹא ָנ ַטל – .Any priest who did not wash his hands, etc ֵּכ ָיון ׁ ֶש ִּנ ְפ ָּתח ֵס ֶפר – .Once a Torah scroll has been opened, etc A priest may not recite the Priestly Benediction without :ָי ָדיו וכו׳ ,Once the reader has begun reading from a Torah scroll : ּת ָוֹרה וכו׳ it is prohibited to speak, even about matters of Torah. Accord- washing his hands, even if he already washed his hands upon ing to the Rema and the Vilna Gaon, this is the halakha from getting up in the morning (Shulĥan Arukh). He must wash his the time the scroll has been opened, although the reading has entire hand with water up to the wrist, as is required before not yet begun. One is permitted to speak in order to prevent a serving in the Temple (Rambam Sefer Ahava, Hilkhot Tefilla 15:5; prohibition from being violated if this cannot be accomplished in Shulĥan Arukh, Oraĥ Ĥayyim 128:6). any other way. There are authorities who permit quietly studying לֹא ָﬠ ִׂש ִיתי – I never made a shortcut through a synagogue Torah, and others who permit this only to those who engage in It is prohibited to use a synagogue as a : ֵּבית ַה ְּכ ֶנ ֶסת ַק ֶּפ ְנַ ּדְרָיא Torah study all the time. According to the Eliya Rabba, with regard shortcut for getting from one place to another. If one needs to this halakha, nobody nowadays is considered as having this to cut through a synagogue, he should sit for a short while in status. However, one should not reprimand people who study the synagogue and recite a verse or a halakha. It is permitted by themselves during the reading. to pass through the synagogue without stopping to go to its During the public Torah reading, it is permitted for one to ful- courtyard (Arukh HaShulĥan). It is praiseworthy for one who fi ll the requirement to read the Torah text of the weekly portion enters a synagogue to pray to exit through an entrance other twice and the translation once. Some authorities maintain that than the one he entered (Rambam Sefer Ahava, Hilkhot Tefilla even this is prohibited, as it is prohibited to engage in any activity 11:8; Shulĥan Arukh, Oraĥ Ĥayyim 151:5). during the Torah reading other than listening to it (Peri Ĥadash), When the : ַמאי ְמ ָבֵר ְך – unless one reads along with the reader word for word, so that he What blessing does the priest recite will still hear his reading (Mishna Berura). It is prohibited to speak priests face the congregation to bless them, they first recite even between the diff erent sections of the reading, though the the following blessing: Blessed are You, Lord our God, King of Baĥ rules leniently in this regard. So long as the Torah scroll is the universe, Who has sanctified us with the sanctity of Aaron still open, one may not speak even after the reading has been and commanded us to bless His people, Israel, with love completed (Rambam Sefer Ahava, Hilkhot Tefi lla 12:9; Shulĥan (Rambam Sefer Ahava, Hilkhot Tefilla 14:12; Shulĥan Arukh, Oraĥ Arukh, Oraĥ Ĥayyim 146:1–2). Ĥayyim 128:11).

פרק ז׳ דף לט. . sota . perek VII . 39a 234 HALAKHA Th e Gemara continues: When the priest begins walkingH to the ִּכי ָﬠ ַקר ַּכְר ֵﬠ ּיה ַמאי ָא ַמר? ְ״י ִהי ָרצוֹן : ִּכי ָﬠ ַקר ַּכְר ֵﬠ ּיה וכו׳ – .platform to recite the benediction, what does he say? Th e Gemara When the priest begins walking, etc ,When the priests begin walking to ascend the platform ִמ ְּל ָפ ֶנ ָיך ה' ֱאלֹ ֵה ּינו, ׁ ֶש ְּת ֵהא ְּבָר ָכה answers: May it be Your will, Lord our God, that this blessing they say: May it be Your will, Lord our God, that this blessing זוֹ ׁ ֶש ִּצִּו ָית ּנו ְל ָבֵר ְך ֶאת ַﬠ ְּמ ָך ִי ְׂשָר ֵאל, with which You have commanded us to bless Your people, Israel, with which You have commanded us to bless Your people, N לֹא ְי ֵהא ָּב ּה ִמ ְכ ׁשוֹל ְו ָﬠוֹן״. ְו ִכי ַמ ֲהַדר shall not contain any stumbling block or iniquity. And when Israel, shall be a complete blessing, and shall not contain any .the benediction has been completed, when he turns his face away stumbling block or iniquity from now and forever ַא ֵּפ ּיה ִמ ִּצ ּיב ּוָרא ַמאי ָא ַמר? ַאְד ְּבֵר ּיה from the congregation,H what does he say? Rav Ĥisda instructed They prolong their recitation until the end of the blessing ַרב ִח ְסָ ּדא ְלַרב ּעו ְק ָבא ְוָדַר ׁש: ִ״ר ּבוֹנוֹ of the Temple service, so that the congregation answers Rav Ukva and taught him that this is what he would say: Master of ׁ ֶשל ָעוֹלם, ָﬠ ִׂש ּינו ַמה ֶּׁשָּגַזְר ָּת ָﬠ ֵל ּינו, the Universe, we have performed that which You decreed upon amen to it along with the blessing (Rambam Sefer Ahava, .(Hilkhot Tefi lla 14:12; Shulĥan Arukh, Oraĥ Ĥayyim 128:9 ֲﬠ ֵׂשה ִﬠ ָּמ ּנו us. Do unto us When he turns his face away from the congregation – After the priests finish reciting the : ִּכי ַמ ֲהַדר ַא ֵּפ ּיה ִמ ִּצ ּיב ּוָרא Priestly Benediction, the prayer leader continues with the blessing of: Grant peace. At this point, the priests turn away from the congregation toward the ark and pray: Master of the Universe, we have performed that which You decreed upon us; do unto us as You have promised. Look down from NOTES Your sacred holy habitation, from heaven, and bless Your .This expression with it spiritual trials (Torat HaKenaot). Others explain, based on people, Israel : ִמ ְכ ׁשוֹל ְו ָﬠוֹן – Stumbling block or iniquity seems to be out of place, as the priest recites the benediction the Zohar, that if there is a person in the congregation whom They prolong their recitation until the prayer leader fi n- in the exact wording that is required and says only positive the priest hates, if he blesses him he may endanger himself. ishes the blessing of: Grant peace, so that the congregation words. Some commentaries explain that since the benediction For this reason, the priest must pray that his blessing will not can answer amen to their prayer along with the blessing is interpreted as a blessing of wealth, a person for whom this produce any stumbling block or iniquity (Minĥa Ĥareva). (Rambam Sefer Ahava, Hilkhot Tefi lla 14:12; Shulĥan Arukh, blessing is fulfilled might find that his newfound wealth brings Oraĥ Ĥayyim 128:15, and in the comment of Rema).

Perek VII Daf 39 Amud b

NOTES as You have promised us, namely: “So shall they put My name upon ַמה ֶּׁש ִה ְב ַט ְח ָּת ּנו, ַה ׁ ְש ִק ָיפה ִמ ְּמעוֹן : ָלכוֹף ִק ׁ ְישֵרי ֶא ְצ ְּב ָעוֹתיו – the children of Israel, and I will bless them” (Numbers :). “Look To bend the joints of their fingers This is the source for the halakha that the priests’ fingers must ָקְד ׁ ֶש ָך ִמן ַה ָּׁש ַמִים״ וגו'. forth from your holy habitation, from heaven, and bless Your be spread out while they are reciting the Priestly Benediction. people, Israel” (Deuteronomy :). Some of the ge’onim explain that the purpose is so that they appear to be shuddering in awe due to the Divine Presence Rav Ĥisda says: Th e priests who spread their hands open during that is resting upon them at this time. Another reason is § ָא ַמר ַרב ִח ְסָ ּדא: ֵאין ַה ּכֹ ֲה ִנים ַר ָּׁש ִאים the benediction are not permitt ed to bend the joints of their fi n- that the priests would make a sign with their fingers to keep ָלכוֹף ִק ׁ ְישֵרי ֶא ְצ ְּב ֵעוֹת ֶיהן ַﬠד ׁ ֶשַיּ ְחְז ּרו gersNH until they turn their faces away from the congregation once track of where they were in the blessing. The midrash and ְּפ ֵנ ֶיהם ִמן ַה ִּצ ּב ּור. ָא ַמר ַר ִּבי ֵז ָירא they have completed the benediction. Rabbi Zeira says that Rav the Pesikta deRav Kahana teach that the priests create five spaces between their fingers, one space between the first ָא ַמר ַרב ִח ְסָ ּדא: ֵאין ַה ּק ֵוֹרא ַר ַּׁשאי Ĥisda says: Th e one who calls the priests forward is not permit- two fingers and the second two fingers on each hand, one H ִל ְקרוֹת ּ ֹ״כ ֲה ִנים״ ַﬠד ׁ ֶש ִיּ ְכ ֶלה ָ״א ֵמן״ ted to call out: Priests, until the response amen to the blessing of space between the thumb and first two fingers on each thanksgiving concludes from the mouths of the congregation, in hand, and the space between the two thumbs, to allude to ִמ ִּפי ַה ִּצ ּב ּור; order to ensure that everyone will hear the voices of the priests. the revelation of the Divine Presence, as is expressed in the phrase in the verse (Song of Songs 2:9): “Peering through the lattice” (see Tosefot HaRosh and Abudirham).

HALAKHA The priests are not permitted to bend the joints of their amen to the blessing of thanksgiving. The priests are not permit- :It is pro- ted to begin their blessing until the caller finishes calling out : ֵאין ַה ּכֹ ֲה ִנים ַר ָּׁש ִאים ָלכוֹף ִק ׁ ְישֵרי ֶא ְצ ְּב ֵעוֹת ֶיהן – fingers hibited for the priests to bend their fingers while reciting the Priests. During the blessing itself, the congregation must wait for Priestly Benediction. Their fingers must be spread until they the priests to finish each verse before answering amen, and the turn around to face the ark (Rambam Sefer Ahava, Hilkhot Tefilla priests must likewise wait for the congregation to finish answer- UVirkat Kohanim 14:6; Shulĥan Arukh, Oraĥ Ĥayyim 128:16). ing amen before beginning the next verse. There is a discussion in the Mishna Berura concerning whether it is necessary to wait for the entire congregation or only for the majority to finish ֵאין ַה ּק ֵוֹרא – .The one who calls the priests is not permitted, etc The one who calls the priests forward is not permitted answering amen (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat :ַר ַּׁשאי וכו׳ to call out: Priests, until the congregation finishes answering Kohanim 14:5; Shulĥan Arukh, Oraĥ Ĥayyim 128:18). Position of the priests’ hands during the Priestly Benediction sota . Perek VII . 39b 235 . פרק ז׳ דף לט: NOTES And for the same reason, the priests are not permitt ed to begin ְו ֵאין ַה ּכֹ ֲה ִנים ַר ָּׁש ִאין ְל ַה ְת ִחיל ִּב ְבָר ָכה Until the statement of the caller concludes from his reciting the benediction until the statement of the caller, i.e., ַﬠד ׁ ֶש ִיּ ְכ ֶלה ִ ּד ּיב ּור ִמ ִּפי ַה ּק ֵוֹרא; ְו ֵאין Rashi explains that this is : ׁ ֶשִיּ ְכ ֶלה ִ ּד ּיב ּור ִמ ִּפי ַה ּק ֵוֹרא – mouth his announcement: Priests, concludes from his mouth.N And ַה ִּצ ּב ּור ַר ָּׁש ִאין ַל ֲﬠנוֹת ָ״א ֵמן״ ַﬠד ׁ ֶש ִּת ְכ ֶלה :referring to the prayer leader or someone else who calls out the congregation is not permitt ed to answer amen until the ְּבָר ָכה ִמ ִּפי ַה ּכֹ ֲה ִנים; ְו ֵאין ַה ּכֹ ֲה ִנים ַר ָּׁש ִאין Priests. Others explain that it is referring to the person who reads out loud the words of the Priestly Benediction for the blessing concludes from the mouths of the priests. And the priests are not permitt ed to begin reciting another blessing ְל ַה ְת ִחיל ִּב ְבָר ָכה ַא ֶחֶרת ַﬠד ׁ ֶש ִיּ ְכ ֶלה priests to repeat. Accordingly, the Gemara states that the until the response amen to the previous blessing concludes ָ״א ֵמן״ ִמ ִּפי ַה ִּצ ּב ּור. priests may not begin saying a word until this person finishes reading it to them (Be’er Sheva). from the mouths of the congregation. : ָצִר ְיך ׁ ֶשִיּ ְקָרא ַּב ּת ָוֹרה ְּת ִח ָּילה – Must first read from the Torah And Rabbi Zeira says that Rav Ĥisda says: Th e priests are not ְו ָא ַמר ַר ִּבי ֵז ָירא ָא ַמר ַרב ִח ְס ָ ּדא: ֵאין The Gemara in tractate Megilla explains that the one who H permitt ed to turn away from the congregation aft er they have ַה ּכֹ ֲה ִנים ַר ָּׁש ִאין ְל ַה ֲחִזיר ְּפ ֵנ ֶיהם ִמן ַה ִּצ ּב ּור concludes with a reading from the Prophets must first read several verses from the Torah out of respect for the Torah, -completed the benediction until the prayer leader begins say ַﬠד ׁ ֶשַיּ ְת ִחיל ׁ ְש ִל יח ִצ ּב ּור ְּב ִׂ״שים ׁ ָשלוֹם״; so that is clear that there is nothing that is as important as ing the blessing of: Grant peace. And they are not permitt ed the Torah itself. to uproot their feet and walk away from the platform until the ְו ֵא ָינן ַר ָּׁש ִאין ַל ֲﬠקוֹר ַרְג ֵל ֶיהם ְו ֵל ֵיל ְך ַﬠד .prayer leader fi nishes saying the blessing of: Grant peace ׁ ֶשִיּ ְגמוֹר ׁ ְש ִל יח ִצ ּב ּור ִׂ״שים ׁ ָשלוֹם״. Rashi : ַﬠד ׁ ֶשִיָּּג ֵלל ֵס ֶפר ּת ָוֹרה – Until the Torah scroll is furled explains that this is so the person who is furling the scroll :And in a similar vein, Rabbi Zeira says that Rav Ĥisda says ְו ָא ַמר ַר ִּבי ֵז ָירא ָא ַמר ַרב ִח ְס ָ ּדא: ֵאין can also pay attention to the reading of the Prophets. An alternative explanation is that this is out of respect for the Th e congregation is not permitt ed to answer amen to the ַה ִּצ ּב ּור ַר ָּׁש ִאין ַל ֲﬠנוֹת ָ״א ֵמן״ ַﬠד ׁ ֶש ִּת ְכ ֶלה Torah, because if everyone listens immediately to the reading of the Prophets, the Torah scroll might be forgotten and left blessing recited over the Torah reading until the blessing of the H ְּבָר ָכה ִמ ִּפי ַה ּק ֵוֹרא; ְו ֵאין ַה ּק ֵוֹרא ַר ַּׁשאי unfurled. Another reason that the Torah scroll must first be one reading from the Torah concludes from his mouth. And ִל ְקרוֹת ַּב ּת ָוֹרה ַﬠד ׁ ֶש ִיּ ְכ ֶלה ָ״א ֵמן״ ִמ ִּפי furled is so that the person reading from the Prophets does the reader is not permitt ed to begin reading from the Torah until the response amen to the preceding blessing concludes ַה ִּצ ּב ּור; ְו ֵאין ַה ְמ ַתְרֵּגם ַר ַּׁשאי ְל ַה ְת ִחיל .(not appear to reciting a blessing over the Torah (Be’er Sheva from the mouths of the congregation. And the translator is ַּב ַּתְר ּג ּום ַﬠד ׁ ֶש ִיּ ְכ ֶלה ָּפ ּסוק ִמ ִּפי ַה ּק ֵוֹרא; H B not permitt ed to begin the translation of the Torah reading ְו ֵאין ַה ּק ֵוֹרא ַר ַּׁשאי ְל ַה ְת ִחיל ְּב ָפ ּסוק ַא ֵחר BACKGROUND until the reading of the verse from the Torah concludes from ַﬠד ׁ ֶשִיּ ְכ ֶלה ַּתְר ּג ּום ִמ ִּפי ַה ְמ ַתְרֵּגם. During the times of the Gemara and : ַּתְר ּג ּום – Translation for many generations that followed, the custom was for an the mouth of the reader. And the reader is not permitt ed to appointed translator to translate the Torah reading in the syn- begin reading another verse until the translation concludes agogue into Aramaic, verse by verse. The translation that was from the mouth of the translator. used was Targum Onkelos. Some early authorities insisted that this custom be continued even once most people no :Rabbi Tanĥum says that Rabbi Yehoshua ben Levi says ָא ַמר ַר ִּבי ַּת ְנ ּחום ָא ַמר ַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן longer understood Aramaic. Nowadays, no congregation Th e one who concludes with a reading from the Prophets ֵלִוי: ַה ַּמ ְפ ִטיר ַּב ָּנ ִביא – ָצִר ְיך ׁ ֶש ִיּ ְקָרא ,retains this custom, with the exception of the Yemenite Jews H N .haft ara] must fi rst read several verses from the Torah] ַּב ּת ָוֹרה ְּת ִח ָּילה. ְו ָא ַמר ַר ִּבי ַּת ְנ ּחום ָא ַמר .who still translate the Torah reading into Aramaic And Rabbi Tanĥum says that Rabbi Yehoshua ben Levi says: Th e one who concludes is not permitt ed to conclude with a ַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי: ֵאין ַה ַּמ ְפ ִטיר ַר ַּׁשאי reading from the Prophets until the Torah scroll is furled.NH ְל ַה ְפ ִטיר ַּב ָּנ ִביא ַﬠד ׁ ֶשִיּ ָּג ֵלל ֵס ֶפר ּת ָוֹרה.

:And Rabbi Tanĥum says that Rabbi Yehoshua ben Levi says ְו ָא ַמר ַר ִּבי ַּת ְנ ּחום ָא ַמר ַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן Th e prayer leader is not permitt ed to uncover the decorative ֵלִוי: ֵאין ׁ ְש ִל יח ִצ ּב ּור ַר ַּׁשאי ְל ַה ְפ ׁ ִשיט ֶאת H -covering of the ark in public, out of respect for the congre ַה ֵּת ָיבה ְּב ִצ ּב ּור, ִמ ְּפ ֵני ְּכבוֹד ִצ ּב ּור. gation. It is inappropriate to have the congregation wait while doing this.

HALAKHA – The one who concludes with a reading from the Prophets ֵאין ַה ּכֹ ֲה ִנים – .The priests are not permitted to turn away, etc The person who is called up to read from : ַה ַּמ ְפ ִטיר ַּב ָּנ ִביא The priests are not permitted to turn :ַר ָּׁש ִאין ְל ַה ֲחִזיר ְּפ ֵנ ֶיהם וכו׳ and face the ark until the prayer leader begins reciting the the Prophets must first read from the Torah. It is enough for blessing of: Grant peace. They must stand in place without him to read only three verses. Usually he reads the last few uprooting their feet until the prayer leader concludes this bless- verses of the Torah portion that was just read (Rambam Sefer ing. Some say that they must wait until the congregation has Ahava, Hilkhot Tefilla UVirkat Kohanim 12:13; Shulĥan Arukh, finished answering amen after this blessing. The Rema writes Oraĥ Ĥayyim 282:4). that this is the custom (Rambam Sefer Ahava, Hilkhot Tefilla The person : ַﬠד ׁ ֶשִיָּּג ֵלל ֵס ֶפר ּת ָוֹרה – Until the Torah scroll is furled UVirkat Kohanim 14:6; Shulĥan Arukh, Oraĥ Ĥayyim 128:16). who is called up to read from the Prophets may not begin Until the blessing of the one reading concludes from his reciting the blessing on the haftara until the Torah scroll has The congregation may been completely furled, so that the one who is furling the : ַﬠד ׁ ֶש ִּת ְכ ֶלה ְּבָר ָכה ִמ ִּפי ַה ּק ֵוֹרא – mouth not answer amen until the person reading from the Torah Torah scroll can listen attentively to the reading of the haftara. finishes his blessing, and he in turn may not begin reading The custom is to wait until the covering has been placed over from the Torah until the congregation has finished answering the Torah scroll (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat amen (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat Kohanim 12:6; Kohanim 12:13; Shulĥan Arukh, Oraĥ Ĥayyim 147:7, 284:6; see Shulĥan Arukh, Oraĥ Ĥayyim 141:5). Peri Megadim). – The person The prayer leader is not permitted to uncover the covering : ֵאין ַה ְמ ַתְרֵּגם ַר ַּׁשאי – The translator is not permitted The prayer leader may not remove : ֵאין ׁ ְש ִל יח ִצ ּיב ּור ַר ַּׁשאי ְל ַה ְפ ׁ ִשיט who translates the Torah in the synagogue may not begin translating a verse until the reader finishes reading it, and the the decorative covering of the ark as long as the congregation is reader in turn must wait for the translator to finish before begin- in the synagogue (Shulĥan Arukh, Oraĥ Ĥayyim 148:1). ning the next verse (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat Kohanim 12:11; Shulĥan Arukh, Oraĥ Ĥayyim 145:1).

פרק ז׳ דף לט: . sota . perek VII . 39b 236 HALAKHA :And Rabbi Tanĥum says that Rabbi Yehoshua ben Levi says ְו ָא ַמר ַר ִּבי ַּת ְנ ּחום ָא ַמר ַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן ֵאין – .H The congregation is not permitted to leave, etc Th e congregation is not permitt ed to leave the synagogue aft er ֵלִוי: ֵאין ַה ִצ ּב ּור ַר ָּׁש ִאין ָל ֵצאת ַﬠד ׁ ֶשִיּ ָּנ ֵטל The congregation may not leave : ַה ִּצ ּב ּור ַר ָּׁש ִאין ָל ֵצאת וכו׳ NB ּ the Torah reading until the Torah scroll has been taken and .the synagogue until the Torah scroll has been put away ֵס ֶפר ּת ָוֹרה ְו ַי ִּנ יח ִּב ְמקוֹמוֹ; ּו ׁ ְש ּמו ֵאל ָא ַמר: prepared to be returned to its place, as the Torah scroll used to However, an individual may leave as long as the majority of ַﬠד ׁ ֶשֵיּ ֵצא. be stored near the synagogue. And Shmuel said: Th ey may not the congregation is present (Rema). When the Torah scroll leave until the Torah scroll is actually taken out of the synagogue, is housed in another building, if the synagogue has only out of respect for the Torah scroll. one exit, the congregation must wait until it is taken out and escort the Torah scroll to the place where it is kept. If Th e Gemara comments: And they do not disagree about the there are two exits, it is permitted to leave the synagogue ְו ָלא ְּפ ִל ִיגי: ָהא ְ ּד ִא ָּיכא ִּפ ְית ָחא ַא ֲחִר ָינא, halakha. Rather, they were discussing diff erent situations. Th is through the exit through which the Torah scroll will not be taken out. However, the congregation must still escort ָהא ְ ּד ֵל ָּיכא ִּפ ְית ָחא ַא ֲחִר ָינא. ֲא ַמר statement of Rabbi Yehoshua ben Levi is referring to a case where the Torah scroll to the place where it is kept. The Rema ָר ָבא, ַּבר ָא ִה ָינא ַא ְס ְּבָר ּה ִלי: ַ״א ֲחֵרי ה' there is another exit. When the Torah scroll is being taken out of ,adds that when the Torah scroll is being carried to the ark ֱאלֹ ֵה ֶיכם ֵּת ֵל ּכו״. one exit, people may leave through the other exit. However, that everyone in its path must escort it until it is returned to the statement of Shmuel is referring to a case where there is no other ark (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat Kohanim exit, and therefore the congregation must wait until the Torah is 12:24; Shulĥan Arukh, Oraĥ Ĥayyim 149:1). carried out. Rava said: Th e Sage bar Ahina explained to me that this halakha is derived from the verse: “Aft er the Lord your God NOTES : ַﬠד ׁ ֶשִיּ ָּנ ֵטל ֵס ֶפר ּת ָוֹרה – you shall walk” (Deuteronomy :),N meaning that one must Until the Torah scroll has been taken walk aft er the Torah scroll and not in front of it. The Rif quotes the opinion of the ge’onim that this is also the halakha when the Torah scroll remains in the synagogue. In Th e Gemara continues to discuss the Priestly Benediction. any event, it is not respectful to the Torah scroll to leave the ִּבְז ַמן ׁ ֶש ַה ּכֹ ֲה ִנים ְמ ָבְר ִכים ֶאת ָה ָﬠם, § synagogue before it has been returned to its proper place. When the priests are blessing the people, what do the people ַמה ֵהן ְאוֹמִרים? ָא ַמר ַר ִּבי ֵז ָירא ָא ַמר ַא ֲחֵרי ה׳ ֱאלֹ ֵה ֶיכם – After the Lord your God you shall walk say? Rabbi Zeira says that Rav Ĥisda says: For each blessing that ַרב ִח ְסָ ּדא: ָּ״בְר ּכו ה' ַמ ְל ָא ָכיו ִּג ּבֵֹרי כֹח Because of this verse, several ge’onim maintain that : ֵּת ֵל ּכו the priests recite, they respond with a blessing from Bible: “Bless one should move a bit from one’s place to escort the Torah ,the Lord, His angels, mighty in strength that fulfi ll His word וגו', ָּבְר ּכו ה' ָּכל ְצ ָב ָאיו ְמ ׁ ָשְר ָתיו ֵׂעוֹשי scroll as it is being carried away from the platform and ְרצוֹנוֹ, ָּבְר ּכו ה' ָּכל ַמ ֲﬠ ָׂשיו ְּב ָכל ְמקֹמוֹת hearkening unto the voice of His word” (Psalms :), “Bless returned to its place (Meiri; Kiryat Sefer). ”the Lord, all of His hosts, His ministers that do His pleasure ֶמ ְמ ׁ ַש ְל ּתוֹ ָּבְר ִכי ַנ ְפ ׁ ִשי ֶאת ה'״. (Psalms :), and “Bless the Lord, all of His works, in all places of His dominion, bless the Lord, O my soul” (Psalms :).

When the priests ascend a second time to bless the congregation ְּב ּמו ָס ֵפי ְ ּד ׁ ַש ְּב ָּתא ַמה ֵהן ְאוֹמִרים? ָא ַמר during the additional prayer of Shabbat, what do the people ַר ִּבי ַא ִסי: ׁ ִ״שיר ַה ַּמ ֲﬠלוֹת ִה ֵּנה ָּבְר ּכו ֶאת say? It is not appropriate for them to repeat the same verses of ה' ָּכל ַﬠ ְבֵדי ה'״ וגו', ְׂ״ש ּאו ְיֵד ֶיכם קֶֹד ׁש praise that they recited previously. Rabbi Asi said: Th ey say: “A song of ascents. Behold, bless you the Lord, all you servants of ּו ָבְר ּכו ֶאת ה'״, ָּ״ב ּרו ְך ה' ִמ ִּציּוֹן ׁש ֵוֹכן ”the Lord, that stand in the house of the Lord in the night seasons ְי ּרו ׁ ָש ִָלם ַה ְל ּלו ָי ּה״. (Psalms :), “Lift up your hands in sanctity and bless the Lord” (Psalms :), and “Blessed be the Lord out of Zion, Who dwells at Jerusalem. Hallelujah” (Psalms :).

Th e Gemara asks: And let them also say the third verse that ְו ֵל ָימא ַנ ִמי: ְ״י ָבֶר ְכ ָך ה' ִמ ִּציּוֹן״, ִ ּד ְכ ִתיב appears right aft er the fi rst two blessings: “Th e Lord shall bless ְּב ַה ּהוא ִﬠ ְנָי ָינא! ָא ַמר ְי ּהוָדה ְּבֵר ּיה ְ ּדַר ִּבי you out of Zion” (Psalms :), as it is writt en in that same ׁ ִש ְמעוֹן ֶּבן ָּפִזי: ִמ ּת ְוֹך ׁ ֶש ִה ְת ִחיל ְּב ִבְר ָכוֹתיו matt er. Yehuda, son of Rabbi Shimon ben Pazi, says: Since they began with blessings of the Holy One, Blessed be He, they must ׁ ֶשל ַה ָּק ׁדוֹש ָּב ּרו ְך ּהוא, ְמ ַסֵיּים ְּב ִבְר ָכוֹתיו end with a blessing of the Holy One, Blessed be He, rather than ׁ ֶשל ַה ָּק ׁדוֹש ָּב ּרו ְך ּהוא. reciting this verse, which is a blessing for the Jewish people.

Th e Gemara asks: When the priests ascend to recite the Priestly ְּב ִמ ְנ ָח ָתא ְ ּד ַת ֲﬠ ִנ ָיתא ַמאי ָא ְמִרי? ָא ַמר Benediction during the aft ernoon prayer of a fast day, what do ַרב ַא ָחא ַּבר ַי ֲﬠקֹב: ִ״אם ֲﬠוֹ ֵנ ּינו ָﬠ ּנו ָב ּנו the people say? Rav Aĥa bar Ya’akov said: Th ey say: “Th ough ה' ֲﬠ ֵׂשה ְל ַמ ַﬠן ׁ ְש ֶמ ָך״, ִ״מ ְקֵוה ִי ְׂשָר ֵאל our iniquities testify against us, O Lord, work for Your name’s sake” (Jeremiah :), “Th e Hope of Israel, its savior in times ׁ ִמוֹשיעוֹ ְּב ֵﬠת ָצָרה ָל ָּמה ִת ְה ֶיה ְּכ ֵגר of trouble, why should You be a stranger in the land and as a ָּב ָאֶרץ״ וגו', ָ״ל ָּמה ִת ְה ֶיה ְּכ ִא ׁיש ִנְד ָהם wayfaring man that turns aside to tarry for a night?” (Jeremiah ְּכ ִג ּבוֹר לֹא ּיו ַכל ְל ׁ ִהוֹש יﬠ״ וגו'. :), and “Why should You be like a man overcome, as a mighty man who cannot save? Yet You, O Lord, are in the midst of us, and Your name is called upon us; leave us not” (Jeremiah :).

BACKGROUND near the synagogue. Perhaps this was necessary because the : ַﬠד ׁ ֶשִיּ ָּנ ֵטל ֵס ֶפר ּת ָוֹרה – Until the Torah scroll has been taken It seems from several discussions in the Gemara that often- synagogue was often kept open, with people coming in and out times, and especially in villages, the synagogue was located of it throughout the day, or because it was also used as a house at a significant distance from the city. In these cases, the Torah of study or a school for children. Therefore, there was concern scroll was not kept in the synagogue’s ark. Rather, for security, that someone would enter and steal the Torah scroll. it was kept in a specially designated, closed room somewhat sota . Perek VII . 39b 237 . פרק ז׳ דף לט: