Perek VII Daf 40 Amud a

NOTES During the closing prayer [ne’ila] of Yom Kippur, which also ִּב ְנ ִﬠ ָילה ְ ּד ָיוֹמא ְ ּד ִכ ּיפ ּוֵרי ַמאי ָא ַמר? ָא ַמר Do you have a servant who is being blessed and includes the Priestly Benediction, what do the people say? Mar ָמר ּזו ְטָרא, ְו ָא ְמִרי ָל ּה ְּב ַמ ְת ִנ ָיתא: ִ״ה ֵּנה ִכי ְּכ ּלום ֵי ׁש ְל ָך ֶﬠ ֶבד ׁ ֶש ְּמ ָבְר ִכין אוֹתוֹ ְו ֵאינוֹ – does not listen Zutra says, and some say that this was taught in a baraita: ֵכן ְיבַֹר ְך ָּג ֶבר ְיֵרא ה', ְ״י ָבֶר ְכ ָך ה' ִמ ִּציּוֹן ּוְר ֵאה Tosafot raise a difficulty with the statement that : ַמ ֲאִזין “Behold, surely thus shall the man who fears the Lord be ְּב ּטוב ְי ּרו ׁ ָש ָ ִלם ָּכל ְי ֵמי ַח ֶיּ ָיך״, ּ״וְר ֵאה ָב ִנים -one should not recite verses during the Priestly Bene diction: The Sages created a prayer for ameliorating a blessed” (Psalms :), “Th e Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of ְל ָב ֶנ ָיך ׁ ָשלוֹם ַﬠל ִי ְׂשָר ֵאל״. -bad dream, to be recited during the Priestly Benedic tion. They answer that reciting this prayer is permitted your life” (Psalms :), and “And see your children’s children. because the person who had a bad dream is in distress. Peace be upon Israel” (Psalms :). Also, since the prayer concerning a bad dream is con- Th e Gemara asks: Where does the congregation say these verses ֵה ָיכן ְאוֹמָרן? ַרב ֵיוֹסף ָא ַמר: ֵּבין ָּכל ְּבָר ָכה nected to the Priestly Benediction, as it seeks that the blessing be implemented with regard to the dream, during the Priestly Benediction? Rav Yosef says: Th ey are said ּו ְבָר ָכה; ְוַרב ׁ ֵש ׁ ֶשת ָא ַמר: ְּב ַהְז ָּכַרת ַה ֵּׁשם. it is not considered to be speaking about a separate matter. This is not true if one recites other verses that between each and every blessing. And Rav Sheshet says: Th ey are not linked to the words of the blessing (Be’er Sheva, are said during the mention of the name of God in each of the citing Maharil). three blessings. ְי ָקָרא ְּב ָﬠ ְל ָמא ּהוא – Is merely to show respect for him :Rav Mari and Rav Zevid disagree about this matt er. One says ְּפ ִל ִיגי ָּב ּה ַרב ָמִרי ְוַרב ְז ִביד – ַחד ָא ַמר: ְּפ ּסו ָקא It seems that Rashi and the Ein Ya’akov have :ְ ּד ָﬠ ֵביד ֵל ּיה Th e congregation recites one verse at a time, corresponding to ְל ָק ֵבל ְּפ ּסו ָקא, ְו ַחד ָא ַמר: ַא ָּכל ְּפ ּסו ָקא ָא ַמר a different version of the text, which reads: Respect the verse that the priests recite. And one says: For every single ְל ּהו ְל ּכו ְּל ּהו. for the kingdom. Accordingly, the disseminator’s wife explained that he showed respect for Rabbi Abbahu verse that the priests recite, the congregation says all three verses. due to the latter’s ties with the government and not Rabbi Ĥiyya bar Abba says: Anyone who recites these verses ָא ַמר ַר ִּבי ִח ָיּיא ַּבר ַא ָּבא: ָּכל ָה ְאוֹמָרן ַּב ְּג ּבו ִלין .because of his wisdom in Torah in the outlying areas, i.e., outside the Temple, is nothing other ֵאינוֹ ֶא ָּלא ֶטוֹﬠה. ֲא ַמר ַר ִּבי ֲח ִנ ָינא ַּבר ַפ ָפא: ּ ּ HALAKHA :than mistaken in his practice. Rabbi Ĥanina bar Pappa said ֵּתַדע ְ ּד ַב ִּמ ְקָ ּד ׁש ַנ ִמי ָלא ִמ ָּיב ֵﬠי ְל ֵמ ְימִר ְינ ּהו, Do you have a servant who is being blessed and You should know that in the Temple also people should not recite these verses. Do you have a servant who is being blessed ְּכ ּלום ֵי ׁש ְל ָך ֶﬠ ֶבד ׁ ֶש ְּמ ָבְר ִכין אוֹתוֹ ְו ֵאינוֹ ְּכ ּלום ֵי ׁש ֶﬠ ֶבד ׁ ֶש ְּמ ָבְר ִכין אוֹתוֹ ְו ֵאינוֹ – does not listen NH ַמ ֲאִזין? One must remain silent and may not recite any : ַמ ֲאִזין verses while the priests are reciting their blessing, in and does not listen to the blessing, but rather speaks at the accordance with the opinion of Rabbi Ĥiyya and Rabbi same time? Abbahu. The Rema writes that in a place where the Conversely, Rabbi Aĥa bar Ĥanina says: You should know that ָא ַמר ַר ִּבי ַא ָחא ַּבר ֲח ִנ ָינא: ֵּתַדע ְ ּד ַב ְּג ּבו ִלין ַנ ִמי custom is that the priests sing during the blessing, it is in the outlying areas one is also required to say these verses. Is ִמ ָּיב ֵﬠי ְל ֵמ ְימִר ְינ ּהו, ְּכ ּלום ֵי ׁש ֶﬠ ֶבד ׁ ֶש ְּמ ָבְר ִכין customary for the congregation to recite verses during their singing, but it is still better not to recite anything. there a servant who is being blessed and his face does not אוֹתוֹ ְו ֵאין ַמ ְס ִּביר ָּפ ִנים? ָא ַמר ַר ִּבי ַא ָּב ּהו: It is explained in the Magen Avraham and the Taz that brighten? Th erefore, one must recite these verses to give thanks :for receiving the Priestly Benediction. Rabbi AbbahuP says ֵמֵר ׁיש ֲהָוה ָא ִמ ָינא ְל ּהו. ֵּכ ָיון ְ ּד ָחֵז ָינא ֵל ּיה if one recites verses, he should do so only while the prayer leader is calling out the words of the blessing At fi rst, I would recite these verses, but since I saw that Rabbi ְלַר ִּבי ַא ָּבא ְ ּד ִמן ַﬠ ּכוֹ ְ ּד ָלא ָא ַמר ְל ּהו, ֲא ָנא to the priests. Others say that one should refrain from P Abba of Akko does not say them, I also do not recite them ַנ ִמי ָלא ָא ִמ ָינא ְל ּהו. ,this as well, and it is the custom in many communities including those who follow the customs of the Vilna anymore. Gaon and Chabad, not to say anything at all during And Rabbi Abbahu says: At fi rst, I would say to myself that I ְו ָא ַמר ַר ִּבי ַא ָּב ּהו: ֵמֵר ׁיש ֲהָוה ָא ִמ ָינא ִﬠ ְינְו ָת ָנא the Priestly Benediction (Rambam Sefer Ahava, Hilkhot was humble. Since I saw that Rabbi Abba of Akko himself ֲא ָנא. ֵּכ ָיון ְ ּד ָחֵז ָינא ֵל ּיה ְלַר ִּבי ַא ָּבא ְ ּד ִמן ַﬠ ּכוֹ Tefilla UVirkat Kohanim 14:7; Shulĥan Arukh, Oraĥ Ĥayyim 128:26). stated one reason for a matt er, and his interpreter stated one ַ ּד ֲא ַמר ִא ּיהו ַחד ַט ְﬠ ָמא ַו ֲא ַמר ָא ֵמוֹר ּיה ַחד other reason of his own rather than delivering the reason that Rabbi Abba stated, and yet Rabbi Abba did not mind, I say to ַט ְﬠ ָמא ְו ָלא ָק ֵפיד, ָא ִמ ָינא: ָלאו ִﬠ ְינְו ָת ָנא .myself that I am not humble ֲא ָנא.

?Th e Gemara asks: And what was the humility of Rabbi Abbahu ּו ַמאי ִﬠ ְינְו ָות ּנו ֵת ּיה ְ ּדַר ִּבי ַא ָּב ּהו? ְ ּד ָא ְמָרה ָל ּה Th e Gemara relates that Rabbi Abbahu’s interpreter’s wife said ְ ּד ֵב ְית ּהו ְ ּד ָא ֵמוֹר ּיה ְ ּדַר ִּבי ַא ָּב ּהו ִלְד ֵב ֵית ּיה ְ ּדַר ִּבי to Rabbi Abbahu’s wife: Th is one of ours, i.e., my husband, has ַא ָּב ּהו: ָהא ִ ּד ָידן ָלא ָצִר ְיך ֵל ּיה ְלִד ָיד ְך, ְו ַהאי no need for your husband Rabbi Abbahu, as he could teach everything on his own. And the fact that he bends over to listen ְ ּדָג ֵחין ְוָז ֵקיף ֲﬠ ֵל ּיה, ְי ָקָרא ְּב ָﬠ ְל ָמא ּהוא ְ ּד ָﬠ ֵביד to Rabbi Abbahu, and then stands up above him, and repeats his ֵל ּיה. ָאְז ָלא ְ ּד ֵב ְית ּהו ְו ָא ְמָרה ֵל ּיה ְלַר ִּבי ַא ָּב ּהו. words to the congregants is merely to show respect for him.N ֲא ַמר ָל ּה: ּו ַמאי ָנ ְפ ָקא ֵל ְיך ִמ ָּינ ּה? ִמ ִּיני ּו ִמ ֵּינ ּיה Rabbi Abbahu’s wife went and told this to Rabbi Abbahu. He ִי ְת ַק ֵּלס ִﬠ ָּיל ָאה. said to her: And what diff erence does it make to you? Th rough me and through him the One above will be exalted, and it does not matt er which one of us is teaching.

PERSONALITIES Rabbi Abbahu lived in the city of the third generation of amora’im, Rabbi Abba may have been the :ַר ִּבי ַא ָּב ּהו – Rabbi Abbahu Caesarea and was very influential with the Roman authorities. leading Sage in the city of Akko at some point, but he then moved Although he did not have an official position, he acted as the rep- to the neighboring city of Caesarea. As the Gemara relates here, resentative of the Jewish community. The house of the emperor Rabbi Abba was impoverished and in debt, and Rabbi Abbahu’s referred to here is apparently the palace located in the city of attempts to make him the head of the yeshiva were apparently Caesarea, where Rabbi Abbahu had an independent yeshiva. not successful. He engaged in halakhic discourse with Rabbi Zeira, Rabbi Abbahu, and another Sage known as Rabbi Abba. Not many .An amora of Eretz Yisrael of of his rulings have been preserved :ַר ִּבי ַא ָּבא ְ ּד ִמן ַﬠ ּכוֹ – Rabbi Abba of Akko

פרק ז׳ דף מ. . sota . perek VII . 40a 238 LANGUAGE And furthermore, in another example of his humility, the Sages ְו ּתו, ַר ִּבי ַא ָּב ּהו ִא ְימ ּנו ַר ָּב ַנן ֲﬠ ֵל ּיה ִל ְמ ַמ ְּנֵי ּיה In this context, this term : ִס ְיד ִקית – [were counted and reached a decision to appoint Rabbi Abbahu Small items [sidkit refers to small, inexpensive items, e.g., needles. There is a ְּבֵר ׁ ָישא. ֵּכ ָיון ְ ּד ַחְז ֵי ּה ְלַר ִּבי ַא ָּבא ְ ּד ִמן ַﬠ ּכוֹ to be the head of the yeshiva. Since he saw that Rabbi Abba of -common term maĥat sidkit, which refers to a small sew ִ ּד ְנ ִפ ׁ ִישי ֵל ּיה ַּב ֲﬠ ֵלי חוֹבוֹת, ֲא ַמר ְל ּהו: ִא ָּיכא Akko had many creditors and was impoverished, he att empted ing needle, as opposed to larger needles that are used ַר ָּבה. to get him out of debt. He said to them: Th ere is a man who is to sew bags and other items. It is explained in the Arukh greater than me, Rabbi Abba. that this type of needle carries that appellation because it is used to sew up holes and cracks [sedakim]. Th e Gemara relates another example of his humility: Rabbi The origin of the term sidkit may come from the fact ַר ִּבי ַא ָּב ּהו ְוַר ִּבי ִח ָיּיא ַּבר ַא ָּבא ִא ְיק ְל ּעו that small items such as these are sold in small stores Abbahu and Rabbi Ĥiyya bar Abba happened to come to a ְל ַה ּהוא ַא ְתָרא. ַר ִּבי ַא ָּב ּהו ָ ּדַר ׁש ְּב ַא ַּגְד ָתא, certain place. Rabbi Abbahu taught matt ers of aggada, and at that are like cracks or holes in the wall. However, others ,explain that this name is derived from the word sarakit ַר ִּבי ִח ָיּיא ַּבר ַא ָּבא ָ ּדַר ׁש ִּב ׁ ְש ַמ ֲﬠ ָתא. ׁ ַש ְב ּקו ּה the same time Rabbi Ĥiyya bar Abba taught halakha. Every- saraceni in Latin, which refers to a nomadic Arabian ּכ ּו ֵּלי ָﬠ ְל ָמא ְלַר ִּבי ִח ָיּיא ַּבר ַא ָּבא ַו ֲא ּזול ְלַג ֵּב ּיה one left Rabbi Ĥiyya bar Abba and went to Rabbi Abbahu, tribe, as during the talmudic period members of this and Rabbi Ĥiyya was off ended. Rabbi Abbahu said to him, to tribe had small booths set up where they used to sell ְדַר ִּבי ַא ָּב ּהו. ֲח ַל ׁש ַ ּד ְﬠ ֵּת ּיה. ֲא ַמר ֵל ּיה: ֶא ְמ ׁשֹל ,appease him: I will tell you a parable: To what is this matt er objects such as these. Another version of the word, sitkit ְל ָך ָמ ׁ ָשל, ְל ָמה ַהָ ּד ָבר ּד ֶוֹמה? ִל ׁ ְש ֵני ְּב ֵני ָאָדם, .comparable? It is comparable to two people, one who sells is found in the Arukh ֶא ָחד ֵמוֹכר ֲא ָב ִנים טוֹבוֹת ְו ֶא ָחד ֵמוֹכר ִמ ֵיני L From the Middle : ּאו ׁ ְש ִּפ ָיזא – [precious stones and one who sells small items [sidkit]. Upon Lodging place [ushpiza ִס ְיד ִקית, ַﬠל ִמי ְקוֹפ ִצין? לֹא ַﬠל ֶזה ׁ ֶש ּמ ֵוֹכר whom do the customers spring? Don’t they spring upon the Persian term aspinj, meaning hotel or hospitality. ִמ ֵיני ִס ְיד ִקית? one who sells small items? Similarly, you teach loft y and impor- tant matt ers that do not att ract many people. Everyone comes BACKGROUND The Gemara states : ְנ ַהְרְ ּד ֵﬠי – to me because I teach minor matt ers. The Sages of Neharde’a elsewhere that anonymous statements attributed to Th e Gemara relates that every day Rabbi Ĥiyya bar Abba the Sages of Neharde’a refer to statements of Rav Ĥama ָּכל ָיוֹמא ֲהָוה ְמ ַלֶּוה ַר ִּבי ִח ָיּיא ַּבר ַא ָּבא ְלַר ִּבי L would escort Rabbi Abbahu to his lodging place [ushpizei] of Neharde’a, who served as the head of the yeshiva of ַא ָּב ּהו ַﬠד ּאו ׁ ְש ִּפ ֵיז ּיה, ִמ ּׁש ּום ְי ָקָרא ְ ּד ֵבי ֵק ָיסר. out of respect for the house of the emperor, with which Rabbi Neharde’a for several years following the passing of Rav Naĥman bar Yitzĥak. Apparently, Rav Ĥama was related ַה ּהוא ָיוֹמא ַא ְלִו ֵיּ ּה ַר ִּבי ַא ָּב ּהו ְלַר ִּבי ִח ָיּיא ַּבר Abbahu was associated. On that day, Rabbi Abbahu escorted to the family of the Exilarch and for a time served as his ַא ָּבא ַﬠד ּאו ׁ ְש ִּפ ֵיז ּיה. ַו ֲא ִפ ּיל ּו ָה ִכי ָלא ִא ּית ַוֹתב Rabbi Ĥiyya bar Abba to his lodging place, and even so, Rabbi official scholar. It is also possible that he is the same Rav Ĥiyya bar Abba’s mind was not at ease with Rabbi Abbahu Ĥama who met with the king of Persia and discussed ַ ּד ְﬠ ֵּת ּיה ִמ ֵּינ ּיה. and he felt insulted. Torah matters with him.

Th e Gemara returns to discuss the response of the congre- HALAKHA § ִּבְז ַמן ׁ ֶש ְּׁש ִל יח ִצ ּב ּור ֵאוֹמר ִ״מוֹדים״, ָה ָﬠם ָמה ִה ְיל ָּכ ְך ֵנ ְימִר ְינ ּהו – gants to certain parts of the prayer service. While the prayer Therefore we should recite all of them ֵהם ְאוֹמִרים? ָא ַמר ַרב: ִ״מוֹדים ֲא ַנ ְח ּנו ָל ְך N While the prayer leader is reciting the blessing : ְל ּכו ְּל ּהו leader is reciting the blessing of: We give thanks, what do the ה' ֱאלֹ ֵה ּינו ַﬠל ׁ ֶש ָא ּנו ִמוֹדים ָל ְך״; ּו ׁ ְש ּמו ֵאל people say? Rav says that they say: We give thanks to You, of thanksgiving, the congregation says: We give thanks Lord our God, for the merit of giving thanks to You. And to You, the God of all living flesh…blessed be the God ָא ַמר: ֱ״אלֹ ֵהי ָּכל ָּב ָׂשר ַﬠל ׁ ֶש ָא ּנו ִמוֹדים ָל ְך״; Shmuel says that one should say: God of all living fl esh, for the of thanksgiving. This is in accordance with the opinion ַר ִּבי ִס ָימאי ֵאוֹמר: ְ״יוֹצֵר ּנו ֵיוֹצר ְּבֵר ׁ ִאשית ַﬠל -of Rav Pappa, that all of the versions should be incor ׁ ֶש ָא ּנו ִמוֹדים ָל ְך״; ְנ ַהְרְ ּד ֵﬠי ָא ְמִרי ִמ ְּׁש ֵמיה ְ ּדַר ִּבי merit of giving thanks to You. Rabbi Simai says that one should porated (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat ּ .(say: Our Creator, Who created everything in the beginning, Kohanim 9:4; Shulĥan Arukh, Oraĥ Ĥayyim 127:1 ִס ָימאי: ְּ״בָרכוֹת ְו ָהוֹדאוֹת ְל ׁ ִש ְמ ָך ַה ָּגדוֹל ַﬠל B for the merit of giving thanks to You. Th e Sages of Neharde’a ׁ ֶש ֶה ֱח ִי ָית ּנו ְו ִקַיּ ְימ ָּת ּנו ַﬠל ׁ ֶש ָא ּנו ִמוֹדים ָל ְך״; ַרב say in the name of Rabbi Simai that one should say: We off er ַא ָחא ַּבר ַי ֲﬠקֹב ְמ ַסֵיּים ָּב ּה ָה ִכי: ֵּ״כן ְּת ַח ֵיּ ּינו blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aĥa ּו ְת ָח ֵנ ּנו, ּו ְת ַק ְּב ֵצ ּנו ְו ֶת ֱאסוֹף ָּג ֻל ֵיּוֹת ּינו ְל ַח ְצרוֹת bar Ya’akov would fi nish the blessing as follows: So may You ָקְד ׁ ֶש ָך, ִל ׁ ְשמוֹר ּחו ֶּק ָיך ְו ַל ֲﬠ ׂשוֹת ְר ְצוֹנ ָך ְּב ֵל ָבב give us life, and show us favor, and collect us, and gather ׁ ָש ֵלם, ַﬠל ׁ ֶש ָא ּנו ִמוֹדים ָל ְך״. our exiles into Your sacred courtyards, in order to observe Your laws and to fulfi ll Your will wholeheartedly, for giving thanks to You.

Rav Pappa said: Th ese Sages each added a diff erent element to ֲא ַמר ַרב ַּפ ָּפא: ִה ְיל ָּכ ְך ֵנ ְימִר ְינ ּהו ְל ּכו ְּל ּהו. the prayer. Th erefore, we should combine them together and recite all of them.HN

NOTES While the prayer leader is reciting the blessing of: We give the prayer leader. Furthermore, the congregants can finish their The reason that the con- prayer before the prayer leader and then answer amen to his : ִּבְז ַמן ׁ ֶש ְּׁש ִל יח ִצ ּיב ּור ֵאוֹמר ִמוֹדים – thanks gregation recites a prayer at this time is to acknowledge the blessing (Devar Shaul). great merit of being able to give thanks to God (Devar Shaul). The In Masoret HaShas : ֵנ ְימִר ְינ ּהו ְל ּכו ְּל ּהו – ge’onim write that the congregation’s prayer immediately follows We should recite all of them the prayer leader’s blessing and is somewhat of an addition to it is explained that this reflects Rav Pappa’s approach in other it. The version in the Jerusalem Talmud and in the writings of discussions (see Berakhot 59–60), where he rules that several several halakhic authorities closes with a full blessing: Blessed opinions of the early Sages should be combined. Since this prayer are You, Lord, the God of thanks. According to this version, it can is a combination of statements from several Sages, it is called: be understood why the congregation does not need to listen to The Sages’ blessing of thanksgiving (Beit Yosef ). The name can the recitation of the prayer leader; they recite their own blessing. also be explained as follows: Since the uneducated people did It is also possible that the congregation is expected to listen to not know how to recite the prayers on their own and had to the prayer leader while reciting their blessing. It is stated in the listen closely to the words of the prayer leader, this congregation’s Jerusalem Talmud that this blessing is recited in an undertone, and blessing of thanksgiving could be recited only by the scholars therefore it does not obstruct one’s ability to hear the blessing of (Eshel Avraham). sota . Perek VII . 40a 239 . פרק ז׳ דף מ. NOTES Rabbi Yitzĥak says: Th e awe of the public should always be § ָא ַמר ַר ִּבי ִי ְצ ָחק: ְל ָעוֹלם ְּת ֵהא ֵא ַימת Rav Naĥman said that this principle is derived from upon you, i.e., one must always treat the public courteously. As ִצ ּב ּור ָﬠ ֶל ָיך, ׁ ֶש ֲהֵרי ּכֹ ֲה ִנים ְּפ ֵנ ֶיהם ְּכ ַל ֵּפי ,According to Rashi :ַרב ַנ ְח ָמן ֲא ַמר ֵמ ָה ָכא וכו׳ – .here, etc when the priests bless the people they face the people and their ָה ָﬠם ַו ֲא ֵחוֹר ֶיהם ְּכ ַל ֵּפי ׁ ְש ִכ ָינה. ”,Rav Naĥman’s proof is David’s use of the term “brethren which shows respect for the people. The Meiri as well as backs are toward the Divine Presence, out of respect for the the Maharsha explain that the proof is from the fact that congregation. King David stood up in honor of the people. Accordingly, N Rav Naĥman said that this principle is derived from here: “Th en ַרב ַנ ְח ָמן ֲא ַמר, ֵמ ָה ָכא: ַ״ו ָיּ ָקם ָ ּדִויד the subsequent interpretation of the phrase “my brethren -King David stood up upon his feet, and said: Hear me, my breth ַה ֶּמ ֶל ְך ַﬠל ַרְג ָליו ַויֹּ ֶאמר ׁ ְש ָמ ּעו ִני ַא ַחי and my people” is a separate matter that is mentioned here tangentially. ren, and my people” Chronicles :). Evidently, King David ְו ַﬠ ִּמי״. ִאם ַ״א ַחי״ ָל ָּמה ַ״ﬠ ִּמי״, ְו ִאם stood up to address the people rather than remain seated. If he said my brethren,” why did he say “my people”? And if he said “my“ ַ״ﬠ ִּמי״ ָל ָּמה ַ״א ַחי״? ָא ַמר ַר ִּבי ֶא ְל ָﬠָזר, HALAKHA people” why did he say “my brethren”? Rabbi Elazar says: David ָא ַמר ָל ֶהם ָ ּדִוד ְל ִי ְׂשָר ֵאל: ִאם ַא ֶּתם The priests are not permitted to ascend the platform .said to the Jewish people: If you listen to me, you are my brethren ׁש ְוֹמ ִﬠין ִלי – ַא ַחי ַא ֶּתם, ְו ִאם ָלאו – : ֵאין ַה ּכֹ ֲה ִנים ַר ָּׁש ִאין ַל ֲﬠלוֹת ְּב ַס ְנָ ּד ֵל ֶיהן ַל ּד ּו ָכן – in their sandals Ezra decreed that the priests must remove their shoes And if you do not listen to me willingly, you are my people and I ַﬠ ִּמי ַא ֶּתם, ַו ֲא ִני ֶרוֹדה ֶא ְת ֶכם ְּב ַמ ֵּקל. before ascending the platform. However, they need not remove their socks. Some rule stringently if the socks are am your king, and I will rule over you by force with a staff . Th is made from leather (Rema). The custom is for the priests to shows that if the nation acted properly, David would relate to them remove their shoes for the Priestly Benediction, and while respectfully. it would be preferable for the priests to be barefoot, the -Th e Sages say that the importance of showing respect for the con ַר ָּב ַנן ָא ְמִרי, ֵמ ָה ָכא: ְ ּד ֵאין ַה ּכֹ ֲה ִנים Mishna Berura notes that the custom is for the priests to gregation is derived from here: Th e halakha is that the priests are ַר ָּׁש ִאין ַל ֲﬠלוֹת ְּב ַס ְנָ ּד ֵל ֶיהן ַל ּד ּו ָכן, ְוֶז ּהו leave on their socks to recite the blessing (Rambam Sefer Ahava, Hilkhot Tefilla UVirkat Kohanim 14:6; Shulĥan Arukh, not permitt ed to ascend the platform to recite the benediction in ַא ַחת ִמ ֵּת ׁ ַשע ַּת ָּקנוֹת ׁ ֶש ִה ְת ִקין ַר ָּבן Oraĥ Ĥayyim 128:5). their sandals,H as is taught in a baraita. And this halakha is one of .nine ordinances that Rabban Yoĥanan ben Zakkai instituted ָיוֹח ָנן ֶּבן ַז ַּכאי; ַמאי ַט ְﬠ ָמא? ָלאו ִמ ּׁש ּום What is the reason for this ordinance? Is it not out of respect for ְּכבוֹד ִצ ּב ּור? ֲא ַמר ַרב ַא ׁ ִשי: ָלא, ָה ָתם the congregation, as it would be disrespectful for the priests to ׁ ֶש ָּמא ִנ ְפ ְס ָקה לוֹ ְר ּצו ָﬠה ְּב ַס ְנָ ּדלוֹ ַו ֲהַדר display their dirty sandals in front of the congregants? Rav Ashi ָאֵזיל ְל ִמ ְיק ְטֵר ּיה, ְו ָא ְמִרי: ֶּבן ְּג ּרו ׁ ָשה אוֹ said: No, this is not the reason. Th ere, in the baraita, the reason is ֶּבן ֲח ּלו ָצה ּהוא. a concern lest a strap of his sandal break, and he will therefore return to his place to go tie it and not ascend the platform in time for the benediction, and people will say that he was removed from the platform because he is disqualifi ed from the priesthood, as he is the son of a priest and a divorced woman or the son of a priest and a ĥalutza. It is taught in the mishna: And in the Temple, the priests recite § ּ״ו ַב ִּמ ְקָ ּד ׁש ְּבָר ָכה ַא ַחת״ כו'. the three verses as one blessing.

Perek VII Daf 40 Amud b

Th e Gemara asks: And why does the practice in the Temple diff er ְו ָכל ָּכ ְך ָל ָּמה? ְל ִפי ׁ ֶש ֵאין ִעוֹנין ָ״א ֵמן״ so much from outside the Temple? Because one does not answer ַּב ִּמ ְקָ ּד ׁש. amen in the Temple,N and therefore there is no pause between the blessings. Th e Sages taught: From where is it derived that one does not ָּת ּנו ַר ָּב ַנן: ִמ ַּנִין ׁ ֶש ֵאין ִעוֹנין ָ״א ֵמן״ answer amen in the Temple? As it is stated: “Stand up and bless ַּב ִּמ ְקָ ּד ׁש? ׁ ֶש ֶּנ ֱא ַמר: ּ״קו ּמו ָּבְר ּכו ֶאת the Lord, your God, from everlasting to everlasting” (Nehemiah ה' ֱאלֹ ֵה ֶיכם ִמן ָה ָעוֹלם ַﬠד ָה ָעוֹלם״. :). Th is blessing is recited instead of amen in the Temple. And from where is it derived that for each and every blessing in the ּו ִמ ַּנִין ׁ ֶש ַﬠל ָּכל ְּבָר ָכה ּו ְבָר ָכה ְּת ִה ָּלה? Temple the people respond with these words of praise? As it is ׁ ֶש ֶּנ ֱא ַמר: ִ״ו ָיבְר ּכו ׁ ֵשם ְּכבֶֹד ָך ּו ְמ ַרוֹמם stated: “And let them say: Blessed be Your glorious name, which ַﬠל ָּכל ְּבָר ָכה ּו ְת ִה ָּלה״, ַﬠל ָּכל ְּבָר ָכה is exalted above all blessing and praise” (Nehemiah :). Th is ּו ְבָר ָכה ֵּתן לוֹ ְּת ִה ָּלה. verse indicates that for each and every blessing, you should give Him praise.N However, those present do not respond amen.

NOTES Tosafot ask: Given that the Gemara (Yoma 35b) teaches that Priestly Benediction, as that is a blessing for the Jewish people ְל ִפי – Because one does not answer amen in the Temple .The Maharsha explains that according to in the Temple, those hearing a blessing would say: Blessed be and not for God : ׁ ֶש ֵאין ִעוֹנין ָא ֵמן ַּב ִּמ ְקָ ּד ׁש kabbalistic tradition one answers amen because the numerical the name of His glorious kingdom forever and all time, how ַﬠל ָּכל ְּבָר ָכה – value of its letters, 91, is equal to the sum of the numerical value can the Gemara here state that the fact that those present did For each and every blessing give Him praise It seems from Rashi’s commentary and from : ּו ְבָר ָכה ֵּתן לוֹ ְּת ִה ָּלה of the Tetragrammaton, 26, and the name of Lordship, 65, and not answer amen means that there is no interruption between outside the Temple the name of Lordship is uttered instead of the blessings? They answer that since these words of praise the Rambam (Sefer Zemanim, Hilkhot Ta’anit 4:15) that after each the Tetragrammaton. However, in the Temple, where the name are recited immediately upon hearing the name of God, they blessing in the Temple, the people would answer: Blessed be of God itself is pronounced as it is written, it is not necessary are recited in the middle and not at the end of the blessings. It the name of His glorious kingdom forever and all time. However, to answer amen. It can also be explained that the word amen is explained in Tosefot Yom Tov that although: Blessed be the elsewhere the Rambam writes that after the Priestly Bene- connotes acceptance and faith and is a prayer that the blessing name of His glorious kingdom forever and all time, is recited diction the people would answer: Blessed be the Lord, God, will be accepted and come to fruition. This need not be said in after most blessings in the Temple, it is not recited after the God of Israel, from eternity to eternity (Sefer Ahava, Hilkhot the Temple, where the Divine Presence dwells. Tefilla 14:9).

פרק ז׳ דף מ: . sota . perek VII . 40b 240 NH NOTES mishna How are the blessings of the High Priest מתני׳ ִּבְרכוֹת ּכֹ ֵהן ָּגדוֹל ֵּכ ַיצד? ַחַזּן In : ִּבְרכוֹת ּכֹ ֵהן ָּגדוֹל – recited on Yom Kippur? Th e synagogue The blessings of the High Priest Tosefot HaRosh it is pointed out that the Gemara offers ַה ְּכ ֶנ ֶסת ֵנוֹטל ֵס ֶפר ּת ָוֹרה ְו ְנוֹת ָנ ּה לוֹ ְלרֹ ׁאש att endantB takes a Torah scroll and gives it to the head of the B no source for the halakha that these blessings must be ַה ְּכ ֶנ ֶסת, ְורֹ ׁאש ַה ְּכ ֶנ ֶסת ְנוֹת ָנ ּה ַל ְּסָגן, ְו ַה ְּסָגן synagogue that stands on the Temple Mount, and the head of the recited in Hebrew. It is explained that perhaps the bless- synagogue gives it to the deputy High Priest, and the deputy High ings are recited in Hebrew due to the special sanctity ְנוֹת ָנ ּה ְלכֹ ֵהן ָּגדוֹל. Priest gives it to the High Priest. of Yom Kippur. Others explain that the expression: The blessings of the High Priest, does not refer to his bless- And the High Priest stands; and receives the Torah scroll; and ings but rather to his reading of the Torah, which must ְוכֹ ֵהן ָּגדוֹל ֵעוֹמד ּו ְמ ַק ֵּבל ְו ֵקוֹרא ַ״א ֲחֵרי reads the Torah portion beginning with the verse: “Aft er the death” certainly be in Hebrew, as it is read from a Torah scroll מוֹת״ ְו ַ״א ְך ֶּב ָﬠ ׂשוֹר״, ְו ֵגוֹלל ֶאת ַה ּת ָוֹרה (Tosefot Yom Tov). Leviticus :–), and the portion beginning with the verse: “But) ּו ַמ ִּנ ָיח ּה ְּב ֵחיקוֹ, ְו ֵאוֹמר: ָי ֵתר ִמ ַּמה ֶּׁש ָּקִר ִיתי Rashi and : ַﬠל ַה ּת ָוֹרה – on the tenth” (Leviticus :–); and furls the Torah scroll; and A blessing concerning the Torah places it on his bosom; and says: More than what I have read other commentaries ask: Since there is also the standard ִל ְפ ֵנ ֶיכם ָּכ ּתוב ָּכאן. ּ״ו ֶב ָﬠ ׂשוֹר״ ׁ ֶש ְּב ּחו ַּמ ׁש before you is writt en here. He then reads by heart the portion blessing recited before the Torah is read, there should be ַה ְּפ ּקוִדים ֵקוֹרא ַﬠל ֶּפה. beginning with: “And on the tenth,” from the book of Numbers nine blessings in total. Rashi answers that the Gemara is referring only to the eight blessings that are recited (see :–). after the Torah reading. Other commentaries explain that although the wording of the blessings that are recited And aft er the reading the High Priest recites the following eight ּו ְמ ָבֵר ְך ָﬠ ֶל ָיה ׁ ְשמֹ ֶנה ְּבָרכוֹת: ַﬠל ַה ּת ָוֹרה, N before and after the Torah reading are different from one blessings: A blessing concerning the Torah, and concerning another, they are considered to be a single unit and are ְו ַﬠל ָה ֲﬠ ָבוֹדה, ְו ַﬠל ַה ָהוֹד ָייה, ְו ַﬠל ְמ ִח ַילת .(the Temple service, and concerning thanksgiving, and concern- therefore counted as one (see Meiri ֶה ָﬠוֹן, ְו ַﬠל ַה ִּמ ְקָ ּד ׁש, ְו ַﬠל ִי ְׂשָר ֵאל, ְו ַﬠל ing forgiveness for iniquity, and concerning the Temple, and Some : ְי ׁ ִש ָיבה ָּב ֲﬠָזָרה – Sitting in the Temple courtyard ַה ּכֹ ֲה ִנים, ְו ַﬠל ְי ּרו ׁ ָש ַל ִים, ְו ַה ְּׁש ָאר ְּת ִפ ָּלה. concerning the Jewish people, and concerning the priests, and explain that the reason for this halakha is to show concerning Jerusalem, and the rest of the prayer. respect for the Temple. In addition, the expressions used in the Bible to describe the Temple service emphasize gemara Th e Gemara suggests: You can learn from standing, such as: “To stand to serve” (Deuteronomy גמ׳ ׁ ָש ְמ ַﬠ ְּת ִמ ָּינ ּה: ְחוֹל ִקין ָּכבוֹד ְל ַת ְל ִמיד -the fact that the head of the synagogue and 18:5), and: “Who stand in the house of the Lord” (Jer ִּב ְמקוֹם ָהַרב. the deputy High Priest receive the Torah scroll before the High emiah 28:5). Other commentaries claim that the verses Priest that honor may be given to a student in the presence of the that speak of Eli the priest sitting in the Temple courtyard teacher.H Although the High Priest is considered everyone’s teacher show that this prohibition did not always exist; rather, and master, honor was nevertheless extended to other individuals it was instituted to honor the kingship of the house of David (see I Samuel 1:9; Be’er Sheva). in his presence without fear of impugning the High Priest’s honor. Abaye said: A proof may not be adduced from here. Usually one BACKGROUND ֲא ַמר ַא ַּבֵיי: ּכ ּו ָּל ּה ִמ ּׁש ּום ְּכבוֹדוֹ ְ ּדכֹ ֵהן ַחַזּן – [does not show honor for a student in the presence of the teacher, The synagogue attendant [ĥazzan hakkeneset ָּגדוֹל ּהוא. .The word ĥazzan means primarily an attendant : ַה ְּכ ֶנ ֶסת but here the entire process is for the honor of the High Priest. Th e passing of the Torah scroll to people of increasing importance Some say that it is derived from the root ĥet, zayin, heh, meaning seeing. In other words, a ĥazzan is one who demonstrates that the High Priest is considered the most important watches over the synagogue and attends to its needs. of all those present. Similarly, there were attendants in large study halls and courthouses who fulfilled this duty. In certain syna- It is stated in the mishna: And the High Priest stands, and receives gogues, the synagogue attendant also tutored young ְ״וכֹ ֵהן ָּגדוֹל ֵעוֹמד ּו ְמ ַק ֵּבל ְו ֵקוֹרא״ וכו׳. the Torah scroll, and reads from it. Th e Gemara asks: From the children or supervised their independent learning. He ֵ״עוֹמד״, ִמ ְּכ ָלל ְ ּד ׁ ֵיוֹשב ּהוא? ְו ָה ָא ַמר ָמר: fact that he stands, it can be understood by inference that until presumably would also lead prayer services, which is ֵאין ְי ׁ ִש ָיבה ָּב ֲﬠָזָרה ֶא ָּלא ְל ַמ ְל ֵכי ֵבית ָ ּדִוד that point he had been sitt ing. But didn’t the Master say (Toseft a, why over time this title was applied to a regular prayer .Sanhedrin :) that sitt ing in the Temple courtyardNH is permitt ed leader ִּב ְל ַבד, ׁ ֶש ֶּנ ֱא ַמר: ַ״ו ָיּבֹא ַה ֶּמ ֶל ְך ָ ּדִוד ַו ֵיּ ׁ ֵשב The role of :רֹ ׁאש ַה ְּכ ֶנ ֶסת – only for kings from the house of David, as it is stated: “Th en King The head of the synagogue ִל ְפ ֵני ה' ַויֹּ ֶאמר ִמי ָאנֹ ִכי״ וגו'! David went in, and sat before the Lord; and he said: Who am I, head of the synagogue continued for many generations O Lord God, and what is my house, that You have brought me thus and was called ἀρχισυνάγωγος, archisunagogos, in far?” ( Samuel :). Greek. The head was in charge of the synagogue and oftentimes served as the leader of the community as well. It was a position of honor, and the one who held it HALAKHA wielded authority over the community or at least over those who prayed in his synagogue. In some places, the When the High concluding with: Who dwells in Zion; (5) a blessing for the Jewish head of the synagogue had an honorary chair. During : ִּבְרכוֹת ּכֹ ֵהן ָּגדוֹל – The blessings of the High Priest Priest comes to read from the Torah on Yom Kippur, he sits in the people that God should redeem them and not abandon them, the Second Temple period, there was a synagogue on women’s courtyard and all of the people stand before him. The which closes with: Who chooses Israel; (6) a blessing that the the Temple Mount. The Torah scrolls were kept there, synagogue attendant who serves on the Temple Mount takes a priests’ service and actions should fi nd favor before God, which and people would pray the regular communal prayers Torah scroll and gives it to the head of the synagogue, who then closes with: Who sanctifi es the priests; (7) a standard prayer of there. hands it to the deputy High Priest, who hands it to the High Priest supplication and request, concluding with: Lord, redeem Your himself. The High Priest receives the Torah scroll while standing people, Israel, for Your people, Israel, are in need of redemption. and reads the portions beginning with the phrases “after the Blessed be You, Lord, Who hears prayer (Rambam Sefer Avoda, death of the two sons of Aaron” and “but on the tenth day of Hilkhot Avodat Yom HaKippurim 3:10–11). this seventh month” from the book of Leviticus. He then furls the Torah scroll and holds it in his bosom, and says: More than what I Honor may be given to a student in the presence of the One may not show : ְחוֹל ִקין ָּכבוֹד ְל ַת ְל ִמיד ִּב ְמקוֹם ָהַרב – have read before you is written here. He then recites by heart the teacher passage of “and on the tenth” from Numbers. honor for a student in the presence of his teacher, unless his Before he begins reading, he recites the blessing that is recited teacher also shows him honor. The Taz, citing Rabbeinu Simĥa, in the synagogue before reading from the Torah. After he fi nishes notes that if the teacher is himself honored by his students being reading, he recites the blessing recited after reading from the honored by others, then one may honor his students (Rambam Torah and adds the following seven blessings: (1) the blessing Hilkhot Talmud Torah 5:8; Shulĥan Arukh, Yoreh De’a 242:21). of the Temple service; (2) the blessing of thanksgiving; (3) the -It is prohib : ְי ׁ ִש ָיבה ָּב ֲﬠָזָרה – prayer of: Forgive us, our Father, for we have sinned, concluding Sitting in the Temple courtyard with: Who forgives the iniquities of His people, the house of Israel, ited for one to sit in the Temple courtyard, with the exception with compassion; (4) a blessing that the Temple should remain of kings from the house of David (Rambam Sefer Avoda, Hilkhot standing and that the Divine Presence should dwell within it, Beit HaBeĥira 7:7). sota . Perek VII . 40b 241 . פרק ז׳ דף מ: Th e Gemara answers: As Rav Ĥisda said in a similar context: Th is ּכְדַאֲמַ ר רַ ב חִסְ דָּ א: בְּﬠֶ זְרַ ת נָשׁ ִ ים, took place not in the Israelite courtyard, where the prohibition הָכָ א נַמִ י בְּﬠֶ זְרַ ת נָשׁ ִ ים. against sitt ing applies, but in the women’s courtyard. Here, too, the reading was in the women’s courtyard, where it is permitt ed to sit, as it does not have the sanctifi ed status of the Temple itself. Th e Gemara raises an objection from a baraita (Toseft a :): And מֵ ִית ֵ יבי: וְהֵ ָ יכן ִקוֹרין בּ וֹ? בָּﬠֲזָרָ ה; רַבִּ י where does the High Priest read from the Torah scroll? He reads אֱ לִ ֶ יﬠזֶר בֶּ ן יַﬠֲ קֹב ֵ אוֹמר: בְּהַ ר הַבַּ יִת, :from it in the Temple courtyard. Rabbi Eliezer ben Ya’akov says שׁ ֶ ּנֶאֱמַ ר: He reads from it on the Temple Mount, as it is stated:

Perek VII Daf 41 Amud a

NOTES And he read there before the broad place that was before the“ ַ ״ויִּקְרָ א בוֹ לִפְ נֵי הָרְ חוֹב אֲשׁ ֶ ר לִפְ נֵי ,Gate of the Water” (Nehemiah :). According to this opinion :מְדַ ּלְגִ ין בַּ ּנָבִ יא – One may skip when reading in the Prophets שׁ ַﬠַ ר הַ ַּ מיִם״; אָמַ ר רַב חִסְדָּ א: בְּﬠֶ זְרַ ת Rashi explains that it is permitted for one to skip passages in the High Priest would read from the Torah in the Temple court- נָשׁ ִ ים. the Prophets but not in the Torah because the Torah describes the practical observance of mitzvot. It is possible that the yard. Rav Ĥisda says in response: Th e baraita also means that the listeners will either become distracted or confused when pas- reading takes place in the women’s courtyard. sages are skipped in the Torah and will not hear the relevant It is taught in the mishna that the High Priest receives the Torah § ְ״ו ֵ קוֹרא אַחֲרֵ י מוֹת וְאַ ךְ בֶּﬠָשׂ וֹר״. .information scroll and reads the Torah portion beginning with the verse: “Aft er וּרְמִ ינְהִ י: מְדַ ּלְגִ ין בַּ ּנָבִ יא וְאֵ ין מְדַ ּלְגִ ין However, if one is reading about a single topic and skips passages in a manner that does not create a recognizable the death” (Leviticus :), and the portion beginning with the בַּ ּת ָ וֹרה! interruption, the listeners will not become confused, and verse: “But on the tenth” (Leviticus :). Since these two por- therefore it is permitted. It is also reasoned that the reading tions are not adjacent to each other, the High Priest skips the from the Prophets does not require the same degree of respect as the reading from the Torah, which teaches mitzvot and not section between the two portions. Th e Gemara raises a contra- only matters of prophecy and rebuke. diction from a mishna (Megilla a): One may skip sections when reading the haft ara in the Prophets,NH but one may not skip HALAKHA sections when reading in the Torah. Abaye said: Th is is not diffi cult. Th ere, in the mishna in tractate אֲמַ ר אַ בַּ יֵי, לָ א קַשׁ ְ יָא: ָּכאן בִּכְדֵ י One :מְדַ ּלְגִ ין בַּ ּנָבִ יא – One may skip sections in the Prophets may skip sections when reading the haftara from the Prophets, Megilla that teaches that one may not skip, the intention is that one שׁ ֶ יִּפְ סוֹק הַ ּתוּרְ ּגְמָ ן, ָּכאן בִּכְדֵ י שׁ ֶ ּלֹא .but one may not skip sections when reading from the Torah should not skip if the sections are so far apart from one another יִפְ סוֹק הַ ּתוּרְ ּגְמָ ן. This is true if the two portions read from the Torah discuss two different topics, as there is a concern that the congregation that the delay caused by doing so will be of such length that the will be confused. However, it is permitted to skip sections translator who recites the Aramaic translation will conclude his when both portions pertain to a single topic. When reading translation before the next section is reached. However, in the case from the Prophets, it is permitted to skip even when both por- of the mishna here, it is permitt ed to skip verses because the two tions pertain to a different topic (Rambam Sefer Ahava, Hilkhot Tefilla 12:8; Shulĥan Arukh, Oraĥ Ĥayyim 144:1). passages are in close proximity to one another. Th e delay caused is of such short length that the translator will still not concludeH Such short length that the translator will not conclude – his translation. One may skip a section during :בִּכְדֵ י שׁ ֶ ּלֹא יִפְ סוֹק הַ ּתוּרְ ּגְמָ ן Th e Gemara challenges this resolution: But isn’t it taught about וְהָ א ﬠֲלָ ּה קָתָ נֵי: מְדַ ּלְגִ ין בַּ ּנָבִ יא וְאֵ ין the Torah reading only if the delay caused is of such short length that the translator will still not conclude his trans- this mishna in a baraita: One may skip sections when reading in מְדַ ּלְגִ ין בַּ ּת ָ וֹרה. וְﬠַ ד ַ ּכ ָּ מה מְדַ ּלְגִ ין? lation (Rambam Sefer Ahava, Hilkhot Tefilla 12:13, citing Ba’al the Prophets, but one may not skip sections when reading in the ﬠַ ד ּכְדֵ י שׁ ֶ ּלֹא יִפְ סוֹק הַ ּתוּרְ ּגְמָ ן; מִ ּכְלָ ל .(Halakhot Gedolot Torah. And how much may one skip from one passage to another in the Prophets? One may skip when the section skipped is of דְּבַ ּת ָ וֹרה ּכְלָ ל ּכְלָ ל לֹא! such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. By inference, when reading in the Torah one may not skip at all. Rather, Abaye said another explanation: Th is is not diffi cult. In אֶ ָ ּלא אֲמַ ר אַ בַּ יֵי, לָ א קַשׁ ְ יָא: ָּכאן the mishna here, it is permitt ed to skip because both passages בְּﬠִ נְיָן אֶחָ ד, ָּכאן בִּשׁ ְ נֵי ﬠִ נְיָ ִינין; pertain to a single topic. Th ere, in the mishna in tractate Megilla that teaches that one may not skip, the halakha is referring to a case where the passages pertain to two diff erent topics. And this is as it is taught in a baraita: One may skip sections וְהָתַ נְיָא: מְדַ ּלְגִ ין בַּ ּת ָ וֹרה בְּﬠִ נְיָן אֶחָ ד, when reading in the Torah when both sections pertain to a single וּבַ ּנָבִ יא – בִּשׁ ְ נֵי ﬠִ נְיָ ִינין, וְכָ אן וְכָ אן topic, and in the Prophets one may skip from one section to בִּכְדֵ י שׁ ֶ ּלֹא יִפְ סוֹק הַ ּתוּרְ ּגְמָ ן. another even if they pertain to two diff erent topics. And both here and there, one may skip only when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. פרק ז׳ דף מא. . sota . perek VII . 41a 242