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Sota Book.Indb 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 N H ַ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.
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