When a sefer Torah is opened in shul, one is not allowed to speak, even to talk about halakha. Two different verses are suggested as possible derivations for this rule. A kohen must wash his hands before blessing the people – a verse is brought as proof. When Rabbi Elazar ben Shamoa was asked why he was rewarded with longevity, he answered that he was careful about three things – not making the shul a shortcut, not passing over people to get to his place in the beit midrash and not saying the priestly blessing without saying a brakha first. What is the brakha the kohanim say before blessing the people? What do they say before going up to say the blessing? What do they say after when they turn away from the people and toward the Ark? Other rules are listed regarding both the blessing of the kohanim and the Torah reading including waiting for each section to completely finish or all those to answer amen before continuing on to the next section. One who reads the haftorah, should first read from the Torah and the Torah must be fully rolled, before beginning the haftorah. How would they remove the Torah from shul – would it have to be removed before all the people? On what does that depend? What verses would the people recite when the kohanim would recite birkhat kohanim?
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Sotah 39
וְהִזָּה לְאַחֲרָיו, לְאַחֲרָיו וְהִזָּה לְפָנָיו — הַזָּאָתוֹ פְּסוּלָה. לְפָנָיו וְהִזָּה עַל צְדָדִין שֶׁבְּפָנָיו — הַזָּאָתוֹ כְּשֵׁרָה.
and instead he sprinkled it backward, or if he intended to sprinkle the water backward and instead he sprinkled it forward, even if the water lands on vessels that require purification, his sprinkling is invalid. However, if one intended to sprinkle the water forward and instead he sprinkled it forward to the sides, his sprinkling is valid. It is derived from here that one’s sides are considered as though they were in front of him.
אָמַר רָבָא בַּר רַב הוּנָא: כֵּיוָן שֶׁנִּפְתַּח סֵפֶר תּוֹרָה אָסוּר לְסַפֵּר אֲפִילּוּ בִּדְבַר הֲלָכָה, שֶׁנֶּאֱמַר: ״וּבְפִתְחוֹ עָמְדוּ כׇּל הָעָם״, וְאֵין עֲמִידָה אֶלָּא שְׁתִיקָה, שֶׁנֶּאֱמַר: ״וְהוֹחַלְתִּי כִּי לֹא יְדַבֵּרוּ כִּי עָמְדוּ לֹא עָנוּ עוֹד״. רַבִּי זֵירָא אָמַר רַב חִסְדָּא, מֵהָכָא: ״וְאׇזְנֵי כׇל הָעָם אֶל סֵפֶר הַתּוֹרָה״.
§ Rava bar Rav Huna says: Once a Torah scroll has been opened, it is prohibited to converse, even about a matter of halakha. As it is stated: “And Ezra opened the book in the sight of all the people, for he was above all the people, and when he opened it, all the people stood up” (Nehemiah 8:5), and standing is referring to nothing other than silence, as it is stated: “And shall I wait, because they do not speak, because they stand still, and answer no more?” (Job 32:16). Rabbi Zeira said that Rav Ḥisda said: The prohibition against conversing is derived from here: “And the ears of all the people were attentive to the book of the law” (Nehemiah 8:3). They were not listening to any other voice.
וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל כֹּהֵן שֶׁלֹּא נָטַל יָדָיו — לֹא יִשָּׂא אֶת כַּפָּיו, שֶׁנֶּאֱמַר: ״שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה׳״.
And Rabbi Yehoshua ben Levi says: Any priest who did not first wash his hands may not lift his hands to recite the Priestly Benediction; as it is stated: “Lift up [se’u] your hands in sanctity and bless the Lord” (Psalms 134:2), which teaches that before reciting the benediction one must sanctify his hands by washing them.
שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ: בַּמָּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶן: מִיָּמַי לֹא עָשִׂיתִי בֵּית הַכְּנֶסֶת קַפֶּנְדַּרְיָא, וְלֹא פָּסַעְתִּי עַל רָאשֵׁי עַם קוֹדֶשׁ, וְלֹא נָשָׂאתִי כַּפַּי בְּלֹא בְּרָכָה.
§ Rabbi Elazar ben Shammua was once asked by his disciples: To what do you attribute your longevity? He said to them: In all my days, I never made a shortcut [kappendarya] through a synagogue. Nor did I ever stride over the heads of the sacred people, i.e., I never stepped over people sitting in the study hall in order to reach my place, so as not to appear scornful of them. And I never lifted my hands for the Priestly Benediction without first reciting a blessing.
מַאי מְבָרֵךְ? אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: ״אֲשֶׁר קִדְּשָׁנוּ בִּקְדוּשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה״.
The Gemara asks: What blessing do the priests recite before the benediction? Rabbi Zeira says that Rav Ḥisda says: Blessed are You, Lord our God, King of the universe, Who has sanctified us with the sanctity of Aaron and commanded us to bless His people, Israel, with love.
כִּי עָקַר כַּרְעֵיהּ מַאי אָמַר? יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתְּהֵא בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל, לֹא יְהֵא בָּהּ מִכְשׁוֹל וְעָוֹן. וְכִי מַהְדַּר אַפֵּיהּ מִצִּיבּוּרָא מַאי אָמַר? אַדְבְּרֵיהּ רַב חִסְדָּא לְרַב עוּקְבָא וּדְרַשׁ: ״רִבּוֹנוֹ שֶׁל עוֹלָם עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ
The Gemara continues: When the priest begins walking to the platform to recite the benediction, what does he say? The Gemara answers: May it be Your will, Lord our God, that this blessing with which You have commanded us to bless Your people, Israel, shall not contain any stumbling block or iniquity. And when the benediction has been completed, when he turns his face away from the congregation, what does he say? Rav Ḥisda instructed Rav Ukva and taught him that this is what he would say: Master of the Universe, we have performed that which You decreed upon us. Do unto us
מַה שֶּׁהִבְטַחְתָּנוּ. הַשְׁקִיפָה מִמְּעוֹן קׇדְשְׁךָ מִן הַשָּׁמַיִם וְגוֹ׳״.
as You have promised us, namely: “So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27). “Look forth from your holy habitation, from heaven, and bless Your people, Israel” (Deuteronomy 26:15).
אָמַר רַב חִסְדָּא: אֵין הַכֹּהֲנִים רַשָּׁאִים לָכוֹף קִישְׁרֵי אֶצְבְּעוֹתֵיהֶן עַד שֶׁיַּחְזִרוּ פְּנֵיהֶם מִן הַצִּבּוּר. אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת ״כֹּהֲנִים״ עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר,
§ Rav Ḥisda says: The priests who spread their hands open during the benediction are not permitted to bend the joints of their fingers until they turn their faces away from the congregation once they have completed the benediction. Rabbi Zeira says that Rav Ḥisda says: The one who calls the priests forward is not permitted to call out: Priests, until the response amen to the blessing of thanksgiving concludes from the mouths of the congregation, in order to ensure that everyone will hear the voices of the priests.
וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בִּבְרָכָה עַד שֶׁיִּכְלֶה דִּיבּוּר מִפִּי הַקּוֹרֵא, וְאֵין הַצִּבּוּר רַשָּׁאִין לַעֲנוֹת ״אָמֵן״ עַד שֶׁתִּכְלֶה בְּרָכָה מִפִּי הַכֹּהֲנִים, וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר.
And for the same reason, the priests are not permitted to begin reciting the benediction until the statement of the caller, i.e., his announcement: Priests, concludes from his mouth. And the congregation is not permitted to answer amen until the blessing concludes from the mouths of the priests. And the priests are not permitted to begin reciting another blessing until the response amen to the previous blessing concludes from the mouths of the congregation.
וְאָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַכֹּהֲנִים רַשָּׁאִין לְהַחְזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר בְּ״שִׂים שָׁלוֹם״, וְאֵינָן רַשָּׁאִין לַעֲקוֹר רַגְלֵיהֶם וְלֵילֵךְ עַד שֶׁיִּגְמוֹר שְׁלִיחַ צִבּוּר ״שִׂים שָׁלוֹם״.
And Rabbi Zeira says that Rav Ḥisda says: The priests are not permitted to turn away from the congregation after they have completed the benediction until the prayer leader begins saying the blessing of: Grant peace. And they are not permitted to uproot their feet and walk away from the platform until the prayer leader finishes saying the blessing of: Grant peace.
וְאָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַצִּבּוּר רַשָּׁאִין לַעֲנוֹת ״אָמֵן״ עַד שֶׁתִּכְלֶה בְּרָכָה מִפִּי הַקּוֹרֵא, וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת בַּתּוֹרָה עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר, וְאֵין הַמְתַרְגֵּם רַשַּׁאי לְהַתְחִיל בַּתַּרְגּוּם עַד שֶׁיִּכְלֶה פָּסוּק מִפִּי הַקּוֹרֵא, וְאֵין הַקּוֹרֵא רַשַּׁאי לְהַתְחִיל בְּפָסוּק אַחֵר עַד שֶׁיִּכְלֶה תַּרְגּוּם מִפִּי הַמְתַרְגֵּם.
And in a similar vein, Rabbi Zeira says that Rav Ḥisda says: The congregation is not permitted to answer amen to the blessing recited over the Torah reading until the blessing of the one reading from the Torah concludes from his mouth. And the reader is not permitted to begin reading from the Torah until the response amen to the preceding blessing concludes from the mouths of the congregation. And the translator is not permitted to begin the translation of the Torah reading until the reading of the verse from the Torah concludes from the mouth of the reader. And the reader is not permitted to begin reading another verse until the translation concludes from the mouth of the translator.
אָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמַּפְטִיר בְּנָבִיא, צָרִיךְ שֶׁיִּקְרָא בַּתּוֹרָה תְּחִילָּה, וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין הַמַּפְטִיר רַשַּׁאי לְהַפְטִיר בַּנָּבִיא עַד שֶׁיִּגָּלֵל סֵפֶר תּוֹרָה.
Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The one who concludes with a reading from the Prophets [haftara] must first read several verses from the Torah. And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The one who concludes is not permitted to conclude with a reading from the Prophets until the Torah scroll is furled.
וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לְהַפְשִׁיט אֶת הַתֵּיבָה בַּצִּבּוּר, מִפְּנֵי כְּבוֹד צִבּוּר.
And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The prayer leader is not permitted to uncover the decorative covering of the ark in public, out of respect for the congregation. It is inappropriate to have the congregation wait while doing this.
וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין הַצִּבּוּר רַשָּׁאִין לָצֵאת, עַד שֶׁיִּנָּטֵל סֵפֶר תּוֹרָה וְיָנֻיחַ בִּמְקוֹמוֹ. וּשְׁמוּאֵל אָמַר: עַד שֶׁיֵּצֵא.
And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The congregation is not permitted to leave the synagogue after the Torah reading until the Torah scroll has been taken and prepared to be returned to its place, as the Torah scroll used to be stored near the synagogue. And Shmuel said: They may not leave until the Torah scroll is actually taken out of the synagogue, out of respect for the Torah scroll.
וְלָא פְּלִיגִי: הָא — דְּאִיכָּא פִּיתְחָא אַחֲרִינָא. הָא — דְּלֵיכָּא פִּיתְחָא אַחֲרִינָא. אָמַר רָבָא, בַּר אֲהִינָא אַסְבְּרַהּ לִי: ״אַחֲרֵי ה׳ אֱלֹהֵיכֶם תֵּלֵכוּ״.
The Gemara comments: And they do not disagree about the halakha. Rather, they were discussing different situations. This statement of Rabbi Yehoshua ben Levi is referring to a case where there is another exit. When the Torah scroll is being taken out of one exit, people may leave through the other exit. However, that statement of Shmuel is referring to a case where there is no other exit, and therefore the congregation must wait until the Torah is carried out. Rava said: The Sage bar Ahina explained to me that this halakha is derived from the verse: “After the Lord your God you shall walk” (Deuteronomy 13:5), meaning that one must walk after the Torah scroll and not in front of it.
בִּזְמַן שֶׁהַכֹּהֲנִים מְבָרְכִים אֶת הָעָם, מָה הֵן אוֹמְרִים? אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: ״בָּרְכוּ ה׳ מַלְאָכָיו גִּבֹּרֵי כֹחַ וְגוֹ׳״, ״בָּרְכוּ ה׳ כׇּל צְבָאָיו מְשָׁרְתָיו עוֹשֵׂי רְצוֹנוֹ״, ״בָּרְכוּ ה׳ כׇּל מַעֲשָׂיו בְּכׇל מְקֹמוֹת מֶמְשַׁלְתּוֹ בָּרְכִי נַפְשִׁי אֶת ה׳״.
§ The Gemara continues to discuss the Priestly Benediction. When the priests are blessing the people, what do the people say? Rabbi Zeira says that Rav Ḥisda says: For each blessing that the priests recite, they respond with a blessing from the Bible: “Bless the Lord, His angels, mighty in strength that fulfill His word, hearkening unto the voice of His word” (Psalms 103:20), “Bless the Lord, all of His hosts, His ministers that do His pleasure” (Psalms 103:21), and “Bless the Lord, all of His works, in all places of His dominion, bless the Lord, O my soul” (Psalms 103:22).
בְּמוּסְפֵי דְשַׁבְּתָא, מָה הֵן אוֹמְרִים? אָמַר רַבִּי אַסִּי: ״שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה׳ כׇּל עַבְדֵי ה׳ וְגוֹ׳ שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה׳״, ״בָּרוּךְ ה׳ מִצִּיּוֹן שׁוֹכֵן יְרוּשָׁלִָם הַלְלוּיָהּ״.
When the priests ascend a second time to bless the congregation during the additional prayer of Shabbat, what do the people say? It is not appropriate for them to repeat the same verses of praise that they recited previously. Rabbi Asi said: They say: “A song of ascents. Behold, bless you the Lord, all you servants of the Lord, that stand in the house of the Lord in the night seasons” (Psalms 134:1), “Lift up your hands in sanctity and bless the Lord” (Psalms 134:2), and “Blessed be the Lord out of Zion, Who dwells at Jerusalem. Hallelujah” (Psalms 135:21).
וְלֵימָא נָמֵי ״יְבָרֶכְךָ ה׳ מִצִּיּוֹן״, דִּכְתִיב בְּהָהוּא עִנְיָינָא! אָמַר יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי: מִתּוֹךְ שֶׁהִתְחִיל בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְסַיֵּים בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.
The Gemara asks: And let them also say the third verse that appears right after the first two blessings: “The Lord shall bless you out of Zion” (Psalms 134:3), as it is written in that same matter. Yehuda, son of Rabbi Shimon ben Pazi, says: Since they began with blessings of the Holy One, Blessed be He, they must end with a blessing of the Holy One, Blessed be He, rather than reciting this verse, which is a blessing for the Jewish people.
בְּמִנְחֲתָא דְתַעֲנִיתָא מַאי אָמְרִי? אָמַר רַב אַחָא בַּר יַעֲקֹב: ״אִם עֲוֹנֵינוּ עָנוּ בָנוּ ה׳ עֲשֵׂה לְמַעַן שְׁמֶךָ״, ״מִקְוֵה יִשְׂרָאֵל מוֹשִׁיעוֹ בְּעֵת צָרָה לָמָּה תִהְיֶה כְּגֵר בָּאָרֶץ וְגוֹ׳״, ״לָמָּה תִהְיֶה כְּאִישׁ נִדְהָם כְּגִבּוֹר לֹא יוּכַל לְהוֹשִׁיעַ וְגוֹ׳״.
The Gemara asks: When the priests ascend to recite the Priestly Benediction during the afternoon prayer of a fast day, what do the people say? Rav Aḥa bar Ya’akov said: They say: “Though our iniquities testify against us, O Lord, work for Your name’s sake” (Jeremiah 14:7), “The Hope of Israel, its savior in times of trouble, why should You be a stranger in the land and as a wayfaring man that turns aside to tarry for a night?” (Jeremiah 14:8), 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 14:9).
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I was exposed to Talmud in high school, but I was truly inspired after my daughter and I decided to attend the Women’s Siyum Shas in 2020. We knew that this was a historic moment. We were blown away, overcome with emotion at the euphoria of the revolution. Right then, I knew I would continue. My commitment deepened with the every-morning Virtual Beit Midrash on Zoom with R. Michelle.
Zichron Yaakov, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
בית שמש, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Maale Adumim, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Beit Shemesh, Israel
Jerusalem, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Jerusalem, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
I began my Daf Yomi journey on January 5, 2020. I had never learned Talmud before. Initially it struck me as a bunch of inane and arcane details with mind bending logic. I am now smitten. Rabbanit Farber brings the page to life and I am eager to learn with her every day!
Highland Park, United States
When I began learning Daf Yomi at the beginning of the current cycle, I was preparing for an upcoming surgery and thought that learning the Daf would be something positive I could do each day during my recovery, even if I accomplished nothing else. I had no idea what a lifeline learning the Daf would turn out to be in so many ways.
Lexington, MA, United States
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
Sotah 39
וְהִזָּה לְאַחֲרָיו, לְאַחֲרָיו וְהִזָּה לְפָנָיו — הַזָּאָתוֹ פְּסוּלָה. לְפָנָיו וְהִזָּה עַל צְדָדִין שֶׁבְּפָנָיו — הַזָּאָתוֹ כְּשֵׁרָה.
and instead he sprinkled it backward, or if he intended to sprinkle the water backward and instead he sprinkled it forward, even if the water lands on vessels that require purification, his sprinkling is invalid. However, if one intended to sprinkle the water forward and instead he sprinkled it forward to the sides, his sprinkling is valid. It is derived from here that one’s sides are considered as though they were in front of him.
אָמַר רָבָא בַּר רַב הוּנָא: כֵּיוָן שֶׁנִּפְתַּח סֵפֶר תּוֹרָה אָסוּר לְסַפֵּר אֲפִילּוּ בִּדְבַר הֲלָכָה, שֶׁנֶּאֱמַר: ״וּבְפִתְחוֹ עָמְדוּ כׇּל הָעָם״, וְאֵין עֲמִידָה אֶלָּא שְׁתִיקָה, שֶׁנֶּאֱמַר: ״וְהוֹחַלְתִּי כִּי לֹא יְדַבֵּרוּ כִּי עָמְדוּ לֹא עָנוּ עוֹד״. רַבִּי זֵירָא אָמַר רַב חִסְדָּא, מֵהָכָא: ״וְאׇזְנֵי כׇל הָעָם אֶל סֵפֶר הַתּוֹרָה״.
§ Rava bar Rav Huna says: Once a Torah scroll has been opened, it is prohibited to converse, even about a matter of halakha. As it is stated: “And Ezra opened the book in the sight of all the people, for he was above all the people, and when he opened it, all the people stood up” (Nehemiah 8:5), and standing is referring to nothing other than silence, as it is stated: “And shall I wait, because they do not speak, because they stand still, and answer no more?” (Job 32:16). Rabbi Zeira said that Rav Ḥisda said: The prohibition against conversing is derived from here: “And the ears of all the people were attentive to the book of the law” (Nehemiah 8:3). They were not listening to any other voice.
וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל כֹּהֵן שֶׁלֹּא נָטַל יָדָיו — לֹא יִשָּׂא אֶת כַּפָּיו, שֶׁנֶּאֱמַר: ״שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה׳״.
And Rabbi Yehoshua ben Levi says: Any priest who did not first wash his hands may not lift his hands to recite the Priestly Benediction; as it is stated: “Lift up [se’u] your hands in sanctity and bless the Lord” (Psalms 134:2), which teaches that before reciting the benediction one must sanctify his hands by washing them.
שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ: בַּמָּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶן: מִיָּמַי לֹא עָשִׂיתִי בֵּית הַכְּנֶסֶת קַפֶּנְדַּרְיָא, וְלֹא פָּסַעְתִּי עַל רָאשֵׁי עַם קוֹדֶשׁ, וְלֹא נָשָׂאתִי כַּפַּי בְּלֹא בְּרָכָה.
§ Rabbi Elazar ben Shammua was once asked by his disciples: To what do you attribute your longevity? He said to them: In all my days, I never made a shortcut [kappendarya] through a synagogue. Nor did I ever stride over the heads of the sacred people, i.e., I never stepped over people sitting in the study hall in order to reach my place, so as not to appear scornful of them. And I never lifted my hands for the Priestly Benediction without first reciting a blessing.
מַאי מְבָרֵךְ? אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: ״אֲשֶׁר קִדְּשָׁנוּ בִּקְדוּשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה״.
The Gemara asks: What blessing do the priests recite before the benediction? Rabbi Zeira says that Rav Ḥisda says: Blessed are You, Lord our God, King of the universe, Who has sanctified us with the sanctity of Aaron and commanded us to bless His people, Israel, with love.
כִּי עָקַר כַּרְעֵיהּ מַאי אָמַר? יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתְּהֵא בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל, לֹא יְהֵא בָּהּ מִכְשׁוֹל וְעָוֹן. וְכִי מַהְדַּר אַפֵּיהּ מִצִּיבּוּרָא מַאי אָמַר? אַדְבְּרֵיהּ רַב חִסְדָּא לְרַב עוּקְבָא וּדְרַשׁ: ״רִבּוֹנוֹ שֶׁל עוֹלָם עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ
The Gemara continues: When the priest begins walking to the platform to recite the benediction, what does he say? The Gemara answers: May it be Your will, Lord our God, that this blessing with which You have commanded us to bless Your people, Israel, shall not contain any stumbling block or iniquity. And when the benediction has been completed, when he turns his face away from the congregation, what does he say? Rav Ḥisda instructed Rav Ukva and taught him that this is what he would say: Master of the Universe, we have performed that which You decreed upon us. Do unto us
מַה שֶּׁהִבְטַחְתָּנוּ. הַשְׁקִיפָה מִמְּעוֹן קׇדְשְׁךָ מִן הַשָּׁמַיִם וְגוֹ׳״.
as You have promised us, namely: “So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27). “Look forth from your holy habitation, from heaven, and bless Your people, Israel” (Deuteronomy 26:15).
אָמַר רַב חִסְדָּא: אֵין הַכֹּהֲנִים רַשָּׁאִים לָכוֹף קִישְׁרֵי אֶצְבְּעוֹתֵיהֶן עַד שֶׁיַּחְזִרוּ פְּנֵיהֶם מִן הַצִּבּוּר. אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת ״כֹּהֲנִים״ עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר,
§ Rav Ḥisda says: The priests who spread their hands open during the benediction are not permitted to bend the joints of their fingers until they turn their faces away from the congregation once they have completed the benediction. Rabbi Zeira says that Rav Ḥisda says: The one who calls the priests forward is not permitted to call out: Priests, until the response amen to the blessing of thanksgiving concludes from the mouths of the congregation, in order to ensure that everyone will hear the voices of the priests.
וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בִּבְרָכָה עַד שֶׁיִּכְלֶה דִּיבּוּר מִפִּי הַקּוֹרֵא, וְאֵין הַצִּבּוּר רַשָּׁאִין לַעֲנוֹת ״אָמֵן״ עַד שֶׁתִּכְלֶה בְּרָכָה מִפִּי הַכֹּהֲנִים, וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר.
And for the same reason, the priests are not permitted to begin reciting the benediction until the statement of the caller, i.e., his announcement: Priests, concludes from his mouth. And the congregation is not permitted to answer amen until the blessing concludes from the mouths of the priests. And the priests are not permitted to begin reciting another blessing until the response amen to the previous blessing concludes from the mouths of the congregation.
וְאָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַכֹּהֲנִים רַשָּׁאִין לְהַחְזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר בְּ״שִׂים שָׁלוֹם״, וְאֵינָן רַשָּׁאִין לַעֲקוֹר רַגְלֵיהֶם וְלֵילֵךְ עַד שֶׁיִּגְמוֹר שְׁלִיחַ צִבּוּר ״שִׂים שָׁלוֹם״.
And Rabbi Zeira says that Rav Ḥisda says: The priests are not permitted to turn away from the congregation after they have completed the benediction until the prayer leader begins saying the blessing of: Grant peace. And they are not permitted to uproot their feet and walk away from the platform until the prayer leader finishes saying the blessing of: Grant peace.
וְאָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: אֵין הַצִּבּוּר רַשָּׁאִין לַעֲנוֹת ״אָמֵן״ עַד שֶׁתִּכְלֶה בְּרָכָה מִפִּי הַקּוֹרֵא, וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת בַּתּוֹרָה עַד שֶׁיִּכְלֶה ״אָמֵן״ מִפִּי הַצִּבּוּר, וְאֵין הַמְתַרְגֵּם רַשַּׁאי לְהַתְחִיל בַּתַּרְגּוּם עַד שֶׁיִּכְלֶה פָּסוּק מִפִּי הַקּוֹרֵא, וְאֵין הַקּוֹרֵא רַשַּׁאי לְהַתְחִיל בְּפָסוּק אַחֵר עַד שֶׁיִּכְלֶה תַּרְגּוּם מִפִּי הַמְתַרְגֵּם.
And in a similar vein, Rabbi Zeira says that Rav Ḥisda says: The congregation is not permitted to answer amen to the blessing recited over the Torah reading until the blessing of the one reading from the Torah concludes from his mouth. And the reader is not permitted to begin reading from the Torah until the response amen to the preceding blessing concludes from the mouths of the congregation. And the translator is not permitted to begin the translation of the Torah reading until the reading of the verse from the Torah concludes from the mouth of the reader. And the reader is not permitted to begin reading another verse until the translation concludes from the mouth of the translator.
אָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמַּפְטִיר בְּנָבִיא, צָרִיךְ שֶׁיִּקְרָא בַּתּוֹרָה תְּחִילָּה, וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין הַמַּפְטִיר רַשַּׁאי לְהַפְטִיר בַּנָּבִיא עַד שֶׁיִּגָּלֵל סֵפֶר תּוֹרָה.
Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The one who concludes with a reading from the Prophets [haftara] must first read several verses from the Torah. And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The one who concludes is not permitted to conclude with a reading from the Prophets until the Torah scroll is furled.
וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לְהַפְשִׁיט אֶת הַתֵּיבָה בַּצִּבּוּר, מִפְּנֵי כְּבוֹד צִבּוּר.
And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The prayer leader is not permitted to uncover the decorative covering of the ark in public, out of respect for the congregation. It is inappropriate to have the congregation wait while doing this.
וְאָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין הַצִּבּוּר רַשָּׁאִין לָצֵאת, עַד שֶׁיִּנָּטֵל סֵפֶר תּוֹרָה וְיָנֻיחַ בִּמְקוֹמוֹ. וּשְׁמוּאֵל אָמַר: עַד שֶׁיֵּצֵא.
And Rabbi Tanḥum says that Rabbi Yehoshua ben Levi says: The congregation is not permitted to leave the synagogue after the Torah reading until the Torah scroll has been taken and prepared to be returned to its place, as the Torah scroll used to be stored near the synagogue. And Shmuel said: They may not leave until the Torah scroll is actually taken out of the synagogue, out of respect for the Torah scroll.
וְלָא פְּלִיגִי: הָא — דְּאִיכָּא פִּיתְחָא אַחֲרִינָא. הָא — דְּלֵיכָּא פִּיתְחָא אַחֲרִינָא. אָמַר רָבָא, בַּר אֲהִינָא אַסְבְּרַהּ לִי: ״אַחֲרֵי ה׳ אֱלֹהֵיכֶם תֵּלֵכוּ״.
The Gemara comments: And they do not disagree about the halakha. Rather, they were discussing different situations. This statement of Rabbi Yehoshua ben Levi is referring to a case where there is another exit. When the Torah scroll is being taken out of one exit, people may leave through the other exit. However, that statement of Shmuel is referring to a case where there is no other exit, and therefore the congregation must wait until the Torah is carried out. Rava said: The Sage bar Ahina explained to me that this halakha is derived from the verse: “After the Lord your God you shall walk” (Deuteronomy 13:5), meaning that one must walk after the Torah scroll and not in front of it.
בִּזְמַן שֶׁהַכֹּהֲנִים מְבָרְכִים אֶת הָעָם, מָה הֵן אוֹמְרִים? אָמַר רַבִּי זֵירָא אָמַר רַב חִסְדָּא: ״בָּרְכוּ ה׳ מַלְאָכָיו גִּבֹּרֵי כֹחַ וְגוֹ׳״, ״בָּרְכוּ ה׳ כׇּל צְבָאָיו מְשָׁרְתָיו עוֹשֵׂי רְצוֹנוֹ״, ״בָּרְכוּ ה׳ כׇּל מַעֲשָׂיו בְּכׇל מְקֹמוֹת מֶמְשַׁלְתּוֹ בָּרְכִי נַפְשִׁי אֶת ה׳״.
§ The Gemara continues to discuss the Priestly Benediction. When the priests are blessing the people, what do the people say? Rabbi Zeira says that Rav Ḥisda says: For each blessing that the priests recite, they respond with a blessing from the Bible: “Bless the Lord, His angels, mighty in strength that fulfill His word, hearkening unto the voice of His word” (Psalms 103:20), “Bless the Lord, all of His hosts, His ministers that do His pleasure” (Psalms 103:21), and “Bless the Lord, all of His works, in all places of His dominion, bless the Lord, O my soul” (Psalms 103:22).
בְּמוּסְפֵי דְשַׁבְּתָא, מָה הֵן אוֹמְרִים? אָמַר רַבִּי אַסִּי: ״שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה׳ כׇּל עַבְדֵי ה׳ וְגוֹ׳ שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה׳״, ״בָּרוּךְ ה׳ מִצִּיּוֹן שׁוֹכֵן יְרוּשָׁלִָם הַלְלוּיָהּ״.
When the priests ascend a second time to bless the congregation during the additional prayer of Shabbat, what do the people say? It is not appropriate for them to repeat the same verses of praise that they recited previously. Rabbi Asi said: They say: “A song of ascents. Behold, bless you the Lord, all you servants of the Lord, that stand in the house of the Lord in the night seasons” (Psalms 134:1), “Lift up your hands in sanctity and bless the Lord” (Psalms 134:2), and “Blessed be the Lord out of Zion, Who dwells at Jerusalem. Hallelujah” (Psalms 135:21).
וְלֵימָא נָמֵי ״יְבָרֶכְךָ ה׳ מִצִּיּוֹן״, דִּכְתִיב בְּהָהוּא עִנְיָינָא! אָמַר יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי: מִתּוֹךְ שֶׁהִתְחִיל בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְסַיֵּים בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.
The Gemara asks: And let them also say the third verse that appears right after the first two blessings: “The Lord shall bless you out of Zion” (Psalms 134:3), as it is written in that same matter. Yehuda, son of Rabbi Shimon ben Pazi, says: Since they began with blessings of the Holy One, Blessed be He, they must end with a blessing of the Holy One, Blessed be He, rather than reciting this verse, which is a blessing for the Jewish people.
בְּמִנְחֲתָא דְתַעֲנִיתָא מַאי אָמְרִי? אָמַר רַב אַחָא בַּר יַעֲקֹב: ״אִם עֲוֹנֵינוּ עָנוּ בָנוּ ה׳ עֲשֵׂה לְמַעַן שְׁמֶךָ״, ״מִקְוֵה יִשְׂרָאֵל מוֹשִׁיעוֹ בְּעֵת צָרָה לָמָּה תִהְיֶה כְּגֵר בָּאָרֶץ וְגוֹ׳״, ״לָמָּה תִהְיֶה כְּאִישׁ נִדְהָם כְּגִבּוֹר לֹא יוּכַל לְהוֹשִׁיעַ וְגוֹ׳״.
The Gemara asks: When the priests ascend to recite the Priestly Benediction during the afternoon prayer of a fast day, what do the people say? Rav Aḥa bar Ya’akov said: They say: “Though our iniquities testify against us, O Lord, work for Your name’s sake” (Jeremiah 14:7), “The Hope of Israel, its savior in times of trouble, why should You be a stranger in the land and as a wayfaring man that turns aside to tarry for a night?” (Jeremiah 14:8), 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 14:9).
