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Daf Yomi

May 8, 2023 | 讬状讝 讘讗讬讬专 转砖驻状讙

  • Masechet Sotah is sponsored by Ahava Leibtag in honor of Dr. Bryna Levy who helped her fall deep in love with learning.

Sotah 40

Today’s daf is sponsored by Lori Schuldiner Schor in loving memory of her father, on his 51st yahrzeit, and in celebration of her three grandchildren. “I honor the circle of life and the cycles of life. I celebrate the love of learning that flows organically through the generations of my family.”

Today’s daf is sponsored in loving memory of Anita Dinerstein, by her children and grandchildren, on her shloshim. “May her love of Jewish learning and community continue to inspire us.”

There is a debate about whether or not one is allowed to say verses while the kohanim are saying birkhat kohanim – is it disrespectful to recite something while they are blessing or is it disrespectful not to recite verses? Is it permitted only in the Temple? Rabbi Avahu compares his modesty to Rabbi Abba from Acco who was more modest than he. Other stories are brought to show how modest Rabbi Avahu was. There are many different opinions about what the congregation should recite when the chazan says modim. Rav Papa chose to combine them all into the prayer that we say today. One should have awe of the congregation upon them. The rabbis bring three different sources for this, two from the blessings of the kohanim, although one of those is rejected. The kohanim take off their shoes before blessing the people in case their strap opens up and as they lean down to fix it, they miss their chance to bless the people and they are suspected by others as being a son of a divorcee who cannot recite the blessings. In the Temple, one doesn’t answer amen. why? On account of that, the three blessings of the kohanim are said as one. The Mishna describes what Torah portions the kohen gadol would recite on Yom Kippur and what blessings would he recite. The Torah was passed from one person to another with a higher rank. Can one derive from there that the students can get treated with respect even if their rabbi is there? Abaye rejects this suggestion and brings an alternate explanation for the passing of the Torah from one to the other. Can one infer from the Mishna that the kohen gadol sat in the azara? And if so, how could that be if only kings of the house of David were allowed to sit in the azara?

讘谞注讬诇讛 讚讬讜诪讗 讚讻讬驻讜专讬 诪讗讬 讗诪专 讗诪专 诪专 讝讜讟专讗 讜讗诪专讬 诇讛 讘诪转谞讬转讗 讛谞讛 讻讬 讻谉 讬讘专讱 讙讘专 讬专讗 讛壮 讬讘专讻讱 讛壮 诪爪讬讜谉 讜专讗讛 讘讟讜讘 讬专讜砖诇诐 讻诇 讬诪讬 讞讬讬讱 讜专讗讛 讘谞讬诐 诇讘谞讬讱 砖诇讜诐 注诇 讬砖专讗诇


During the closing prayer [ne鈥檌la] of Yom Kippur, which also includes the Priestly Benediction, what do the people say? Mar Zutra says, and some say that this was taught in a baraita: 鈥淏ehold, surely thus shall the man who fears the Lord be blessed鈥 (Psalms 128:4), 鈥淭he Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life鈥 (Psalms 128:5), and 鈥淎nd see your children鈥檚 children. Peace be upon Israel鈥 (Psalms 128:6).


讛讬讻谉 讗讜诪专谉 专讘 讬讜住祝 讗诪专 讘讬谉 讻诇 讘专讻讛 讜讘专讻讛 讜专讘 砖砖转 讗诪专 讘讛讝讻专转 讛砖诐


The Gemara asks: Where does the congregation say these verses during the Priestly Benediction? Rav Yosef says: They are said between each and every blessing. And Rav Sheshet says: They are said during the mention of the name of God in each of the three blessings.


驻诇讬讙讬 讘讛 专讘 诪专讬 讜专讘 讝讘讬讚 讞讚 讗诪专 驻住讜拽讗 诇拽讘诇 驻住讜拽讗 讜讞讚 讗诪专 讗讻诇 驻住讜拽讗 讗诪专 诇讛讜 诇讻讜诇讛讜


Rav Mari and Rav Zevid disagree about this matter. One says: The congregation recites one verse at a time, corresponding to the verse that the priests recite. And one says: For every single verse that the priests recite, the congregation says all three verses.


讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 讛讗讜诪专谉 讘讙讘讜诇讬谉 讗讬谞讜 讗诇讗 讟讜注讛 讗诪专 专讘讬 讞谞讬谞讗 讘专 驻驻讗 转讚注 讚讘诪拽讚砖 谞诪讬 诇讗 诪讬讘注讬 诇诪讬诪专讬谞讛讜 讻诇讜诐 讬砖 诇讱 注讘讚 砖诪讘专讻讬谉 讗讜转讜 讜讗讬谞讜 诪讗讝讬谉


Rabbi 岣yya bar Abba says: Anyone who recites these verses in the outlying areas, i.e., outside the Temple, is nothing other than mistaken in his practice. Rabbi 岣nina bar Pappa said: You should know that in the Temple also people should not recite these verses. Do you have a servant who is being blessed and does not listen to the blessing, but rather speaks at the same time?


讗诪专 专讘讬 讗讞讗 讘专 讞谞讬谞讗 转讚注 讚讘讙讘讜诇讬谉 谞诪讬 诪讬讘注讬 诇诪讬诪专讬谞讛讜 讻诇讜诐 讬砖 注讘讚 砖诪讘专讻讬谉 讗讜转讜 讜讗讬谉 诪住讘讬专 驻谞讬诐 讗诪专 专讘讬 讗讘讛讜 诪专讬砖 讛讜讛 讗诪讬谞讗 诇讛讜 讻讬讜谉 讚讞讝讬谞讗 诇讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚诇讗 讗诪专 诇讛讜 讗谞讗 谞诪讬 诇讗 讗诪讬谞讗 诇讛讜


Conversely, Rabbi A岣 bar 岣nina says: You should know that in the outlying areas one is also required to say these verses. Is there a servant who is being blessed and his face does not brighten? Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. Rabbi Abbahu says: At first, I would recite these verses, but since I saw that Rabbi Abba of Akko does not say them, I also do not recite them anymore.


讜讗诪专 专讘讬 讗讘讛讜 诪专讬砖 讛讜讛 讗诪讬谞讗 注讬谞讜转谞讗 讗谞讗 讻讬讜谉 讚讞讝讬谞讗 诇讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚讗诪专 讗讬讛讜 讞讚 讟注诪讗 讜讗诪专 讗诪讜专讬讛 讞讚 讟注诪讗 讜诇讗 拽驻讬讚 讗诪讬谞讗 诇讗讜 注讬谞讜转谞讗 讗谞讗


And Rabbi Abbahu says: At first, I would say to myself that I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason for a matter, and his interpreter stated one other reason of his own rather than delivering the reason that Rabbi Abba stated, and yet Rabbi Abba did not mind, I say to myself that I am not humble.


讜诪讗讬 注讬谞讜讜转谞讜转讬讛 讚专讘讬 讗讘讛讜 讚讗诪专讛 诇讛 讚讘讬转讛讜 讚讗诪讜专讬讛 讚专讘讬 讗讘讛讜 诇讚讘讬转讬讛 讚专讘讬 讗讘讛讜 讛讗 讚讬讚谉 诇讗 爪专讬讱 诇讬讛 诇讚讬讚讱 讜讛讗讬 讚讙讞讬谉 讜讝拽讬祝 注诇讬讛 讬拽专讗 讘注诇诪讗 讛讜讗 讚注讘讬讚 诇讬讛 讗讝诇讗 讚讘讬转讛讜 讜讗诪专讛 诇讬讛 诇专讘讬 讗讘讛讜 讗诪专 诇讛 讜诪讗讬 谞驻拽讗 诇讬讱 诪讬谞讛 诪讬谞讬 讜诪讬谞讬讛 讬转拽诇住 注讬诇讗讛


The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahu鈥檚 interpreter鈥檚 wife said to Rabbi Abbahu鈥檚 wife: This one of ours, i.e., my husband, has no need for your husband Rabbi Abbahu, as he could teach everything on his own. And the fact that he bends over to listen to Rabbi Abbahu, and then stands up above him, and repeats his words to the congregants is merely to show respect for him. Rabbi Abbahu鈥檚 wife went and told this to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, and it does not matter which one of us is teaching.


讜转讜 专讘讬 讗讘讛讜 讗讬诪谞讜 专讘谞谉 注诇讬讛 诇诪诪谞讬讬讛 讘专讬砖讗 讻讬讜谉 讚讞讝讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚谞驻讬砖讬 诇讬讛 讘注诇讬 讞讜讘讜转 讗诪专 诇讛讜 讗讬讻讗 专讘讛


And furthermore, in another example of his humility, the Sages were counted and reached a decision to appoint Rabbi Abbahu to be the head of the yeshiva. Since he saw that Rabbi Abba of Akko had many creditors and was impoverished, he attempted to get him out of debt. He said to them: There is a man who is greater than me, Rabbi Abba.


专讘讬 讗讘讛讜 讜专讘讬 讞讬讬讗 讘专 讗讘讗 讗讬拽诇注讜 诇讛讛讜讗 讗转专讗 专讘讬 讗讘讛讜 讚专砖 讘讗讙讚转讗 专讘讬 讞讬讬讗 讘专 讗讘讗 讚专砖 讘砖诪注转讗 砖讘拽讜讛 讻讜诇讬 注诇诪讗 诇专讘讬 讞讬讬讗 讘专 讗讘讗 讜讗讝讜诇 诇讙讘讬讛 讚专讘讬 讗讘讛讜 讞诇砖 讚注转讬讛 讗诪专 诇讬讛 讗诪砖诇 诇讱 诪砖诇 诇诪讛 讛讚讘专 讚讜诪讛 诇砖谞讬 讘谞讬 讗讚诐 讗讞讚 诪讜讻专 讗讘谞讬诐 讟讜讘讜转 讜讗讞讚 诪讜讻专 诪讬谞讬 住讬讚拽讬转 注诇 诪讬 拽讜驻爪讬谉 诇讗 注诇 讝讛 砖诪讜讻专 诪讬谞讬 住讬讚拽讬转


The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi 岣yya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi 岣yya bar Abba taught halakha. Everyone left Rabbi 岣yya bar Abba and went to Rabbi Abbahu, and Rabbi 岣yya was offended. Rabbi Abbahu said to him, to appease him: I will tell you a parable: To what is this matter comparable? It is comparable to two people, one who sells precious stones and one who sells small items [sidkit]. Upon whom do the customers spring? Don鈥檛 they spring upon the one who sells small items? Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.


讻诇 讬讜诪讗 讛讜讛 诪诇讜讛 专讘讬 讞讬讬讗 讘专 讗讘讗 诇专讘讬 讗讘讛讜 注讚 讗讜砖驻讬讝讬讛 诪砖讜诐 讬拽专讗 讚讘讬 拽讬住专 讛讛讜讗 讬讜诪讗 讗诇讜讬讛 专讘讬 讗讘讛讜 诇专讘讬 讞讬讬讗 讘专 讗讘讗 注讚 讗讜砖驻讬讝讬讛 讜讗驻讬诇讜 讛讻讬 诇讗 讗讬转讜转讘 讚注转讬讛 诪讬谞讬讛


The Gemara relates that every day Rabbi 岣yya bar Abba would escort Rabbi Abbahu to his lodging place [ushpizei] out of respect for the house of the emperor, with which Rabbi Abbahu was associated. On that day, Rabbi Abbahu escorted Rabbi 岣yya bar Abba to his lodging place, and even so, Rabbi 岣yya bar Abba鈥檚 mind was not at ease with Rabbi Abbahu and he felt insulted.


讘讝诪谉 砖砖诇讬讞 爪讘讜专 讗讜诪专 诪讜讚讬诐 讛注诐 诪讛 讛诐 讗讜诪专讬诐 讗诪专 专讘 诪讜讚讬诐 讗谞讞谞讜 诇讱 讛壮 讗诇讛讬谞讜 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 讜砖诪讜讗诇 讗诪专 讗诇讛讬 讻诇 讘砖专 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 专讘讬 住讬诪讗讬 讗讜诪专 讬讜爪专谞讜 讬讜爪专 讘专讗砖讬转 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 谞讛专讚注讬 讗诪专讬 诪砖诪讬讛 讚专讘讬 住讬诪讗讬 讘专讻讜转 讜讛讜讚讗讜转 诇砖诪讱 讛讙讚讜诇 注诇 砖讛讞讬讬转谞讜 讜拽讬讬诪转谞讜 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 专讘 讗讞讗 讘专 讬注拽讘 诪住讬讬诐 讘讛 讛讻讬 讻谉 转讞讬讬谞讜 讜转讞谞谞讜 讜转拽讘爪谞讜 讜转讗住讜祝 讙诇讬讜转讬谞讜 诇讞爪专讜转 拽讚砖讱 诇砖诪讜专 讞讜拽讬讱 讜诇注砖讜转 专爪讜谞讱 讘诇讘讘 砖诇诐 注诇 砖讗谞讜 诪讜讚讬诐 诇讱


搂 The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. While the prayer leader is reciting the blessing of: We give thanks, what do the people say? Rav says that they say: We give thanks to You, Lord our God, for the merit of giving thanks to You. And Shmuel says that one should say: God of all living flesh, for the merit of giving thanks to You. Rabbi Simai says that one should say: Our Creator, Who created everything in the beginning, for the merit of giving thanks to You. The Sages of Neharde鈥檃 say in the name of Rabbi Simai that one should say: We offer blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav A岣 bar Ya鈥檃kov would finish the blessing as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You.


讗诪专 专讘 驻驻讗 讛讬诇讻讱 谞讬诪专讬谞讛讜 诇讻讜诇讛讜


Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.


讗诪专 专讘讬 讬爪讞拽 诇注讜诇诐 转讛讗 讗讬诪转 爪讘讜专 注诇讬讱 砖讛专讬 讻讛谞讬诐 驻谞讬讛诐 讻诇驻讬 讛注诐 讜讗讞讜专讬讛诐 讻诇驻讬 砖讻讬谞讛


Rabbi Yitz岣k says: The awe of the public should always be upon you, i.e., one must always treat the public courteously. As when the priests bless the people they face the people and their backs are toward the Divine Presence, out of respect for the congregation.


专讘 谞讞诪谉 讗诪专 诪讛讻讗 讜讬拽诐 讚讜讬讚 讛诪诇讱 注诇 专讙诇讬讜 讜讬讗诪专 砖诪注讜谞讬 讗讞讬 讜注诪讬 讗诐 讗讞讬 诇诪讛 注诪讬 讜讗诐 注诪讬 诇诪讛 讗讞讬 讗诪专 专讘讬 讗诇注讝专 讗诪专 诇讛诐 讚讜讚 诇讬砖专讗诇 讗诐 讗转诐 砖讜诪注讬谉 诇讬 讗讞讬 讗转诐 讜讗诐 诇讗讜 注诪讬 讗转诐 讜讗谞讬 专讜讚讛 讗转讻诐 讘诪拽诇


Rav Na岣an said that this principle is derived from here: 鈥淭hen King David stood up upon his feet, and said: Hear me, my brethren, and my people鈥 (I聽Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. If he said 鈥渕y brethren,鈥 why did he say 鈥渕y people鈥? And if he said 鈥渕y people鈥 why did he say 鈥渕y brethren鈥? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if you do not listen to me willingly, you are my people and I am your king, and I will rule over you by force with a staff. This shows that if the nation acted properly, David would relate to them respectfully.


专讘谞谉 讗诪专讬 诪讛讻讗 讚讗讬谉 讛讻讛谞讬诐 专砖讗讬谉 诇注诇讜转 讘住谞讚诇讬讛谉 诇讚讜讻谉 讜讝讛讜 讗讞转 诪转砖注 转拽谞讜转 砖讛转拽讬谉 专讘谉 讬讜讞谞谉 讘谉 讝讻讗讬 诪讗讬 讟注诪讗 诇讗讜 诪砖讜诐 讻讘讜讚 爪讘讜专 讗诪专 专讘 讗砖讬 诇讗 讛转诐 砖诪讗 谞驻住拽讛 诇讜 专爪讜注讛 讘住谞讚诇讜 讜讛讚专 讗讝讬诇 诇诪讬拽讟专讬讛 讜讗诪专讬 讘谉 讙专讜砖讛 讗讜 讘谉 讞诇讜爪讛 讛讜讗:


The Sages say that the importance of showing respect for the congregation is derived from here: The halakha is that the priests are not permitted to ascend the platform to recite the benediction in their sandals, as is taught in a baraita. And this halakha is one of nine ordinances that Rabban Yo岣nan ben Zakkai instituted. What is the reason for this ordinance? Is it not out of respect for the congregation, as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? Rav Ashi said: No, this is not the reason. There, in the baraita, the reason is 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 disqualified from the priesthood, as he is the son of a priest and a divorced woman or the son of a priest and a 岣lutza.


讜讘诪拽讚砖 讘专讻讛 讗讞转 讻讜壮:


搂 It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.


讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖


The Gemara asks: And why does the practice in the Temple differ so much from outside the Temple? Because one does not answer amen in the Temple, and therefore there is no pause between the blessings.


转谞讜 专讘谞谉 诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜诪谞讬谉 砖注诇 讻诇 讘专讻讛 讜讘专讻讛 转讛诇讛 砖谞讗诪专 讜讬讘专讻讜 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛:


The Sages taught: From where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting鈥 (Nehemiah 9:5). This blessing is recited instead of amen in the Temple. And from where is it derived that for each and every blessing in the Temple the people respond with these words of praise? As it is stated: 鈥淎nd let them say: Blessed be Your glorious name, which is exalted above all blessing and praise鈥 (Nehemiah 9:5). This verse indicates that for each and every blessing, you should give Him praise. However, those present do not respond amen.


诪转谞讬壮 讘专讻讜转 讻讛谉 讙讚讜诇 讻讬爪讚 讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讛 诇讜 诇专讗砖 讛讻谞住转 讜专讗砖 讛讻谞住转 谞讜转谞讛 诇住讙谉 讜讛住讙谉 谞讜转谞讛 诇讻讛谉 讙讚讜诇


MISHNA: How are the blessings of the High Priest recited on Yom Kippur? The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount, and the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest.


讜讻讛谉 讙讚讜诇 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜讙讜诇诇 讗转 讛转讜专讛 讜诪谞讬讞讛 讘讞讬拽讜 讜讗讜诪专 讬转专 诪诪讛 砖拽专讬转讬 诇驻谞讬讻诐 讻转讜讘 讻讗谉 讜讘注砖讜专 砖讘讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛


And the High Priest stands; and receives the Torah scroll; and reads the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1鈥34), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26鈥32); and furls the Torah scroll; and places it on his bosom; and says: More than what I have read before you is written here. He then reads by heart the portion beginning with: 鈥淎nd on the tenth,鈥 from the book of Numbers (see 29:7鈥11).


讜诪讘专讱 注诇讬讛 砖诪谞讛 讘专讻讜转 注诇 讛转讜专讛 讜注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讬讬讛 讜注诇 诪讞讬诇转 讛注讜谉 讜注诇 讛诪拽讚砖 讜注诇 讬砖专讗诇 讜注诇 讛讻讛谞讬诐 讜注诇 讬专讜砖诇讬诐 讜讛砖讗专 转驻诇讛:


And after the reading the High Priest recites the following eight blessings: A blessing concerning the Torah, and concerning the Temple service, and concerning thanksgiving, and concerning forgiveness for iniquity, and concerning the Temple, and concerning the Jewish people, and concerning the priests, and concerning Jerusalem, and the rest of the prayer.


讙诪壮 砖诪注转 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘


GEMARA: The Gemara suggests: You can learn from the fact that the head of the synagogue and the deputy High Priest receive the Torah scroll before the High Priest that honor may be given to a student in the presence of the teacher. Although the High Priest is considered everyone鈥檚 teacher and master, honor was nevertheless extended to other individuals in his presence without fear of impugning the High Priest鈥檚 honor.


讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚讻讛谉 讙讚讜诇 讛讜讗:


Abaye said: A proof may not be adduced from here. Usually one does not show honor for a student in the presence of the teacher, but here the entire process is for the honor of the High Priest. The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.


讜讻讛谉 讙讚讜诇 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讜讻讜壮: 注讜诪讚 诪讻诇诇 讚讬讜砖讘 讛讜讗 讜讛讗诪专 诪专 讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 诪讬 讗谞讻讬 讜讙讜壮


It is stated in the mishna: And the High Priest stands, and receives the Torah scroll, and reads from it. The Gemara asks: From the fact that he stands, it can be understood by inference that until that point he had been sitting. But didn鈥檛 the Master say (Tosefta, Sanhedrin 4:4) that sitting in the Temple courtyard is permitted only for kings from the house of David, as it is stated: 鈥淭hen King David went in, and sat before the Lord; and he said: Who am I, O Lord God, and what is my house, that You have brought me thus far?鈥 (II聽Samuel 7:18).


讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐


The Gemara answers: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here, too, the reading was in the women鈥檚 courtyard, where it is permitted to sit, as it does not have the sanctified status of the Temple itself.


诪讬转讬讘讬 讜讛讬讻谉 拽讜专讬谉 讘讜 讘注讝专讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讘讛专 讛讘讬转 砖谞讗诪专


The Gemara raises an objection from a baraita (Tosefta 7:13): And where does the High Priest read from the Torah scroll? He reads from it in the Temple courtyard. Rabbi Eliezer ben Ya鈥檃kov says: He reads from it on the Temple Mount, as it is stated:


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Sotah 40

讘谞注讬诇讛 讚讬讜诪讗 讚讻讬驻讜专讬 诪讗讬 讗诪专 讗诪专 诪专 讝讜讟专讗 讜讗诪专讬 诇讛 讘诪转谞讬转讗 讛谞讛 讻讬 讻谉 讬讘专讱 讙讘专 讬专讗 讛壮 讬讘专讻讱 讛壮 诪爪讬讜谉 讜专讗讛 讘讟讜讘 讬专讜砖诇诐 讻诇 讬诪讬 讞讬讬讱 讜专讗讛 讘谞讬诐 诇讘谞讬讱 砖诇讜诐 注诇 讬砖专讗诇


During the closing prayer [ne鈥檌la] of Yom Kippur, which also includes the Priestly Benediction, what do the people say? Mar Zutra says, and some say that this was taught in a baraita: 鈥淏ehold, surely thus shall the man who fears the Lord be blessed鈥 (Psalms 128:4), 鈥淭he Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life鈥 (Psalms 128:5), and 鈥淎nd see your children鈥檚 children. Peace be upon Israel鈥 (Psalms 128:6).


讛讬讻谉 讗讜诪专谉 专讘 讬讜住祝 讗诪专 讘讬谉 讻诇 讘专讻讛 讜讘专讻讛 讜专讘 砖砖转 讗诪专 讘讛讝讻专转 讛砖诐


The Gemara asks: Where does the congregation say these verses during the Priestly Benediction? Rav Yosef says: They are said between each and every blessing. And Rav Sheshet says: They are said during the mention of the name of God in each of the three blessings.


驻诇讬讙讬 讘讛 专讘 诪专讬 讜专讘 讝讘讬讚 讞讚 讗诪专 驻住讜拽讗 诇拽讘诇 驻住讜拽讗 讜讞讚 讗诪专 讗讻诇 驻住讜拽讗 讗诪专 诇讛讜 诇讻讜诇讛讜


Rav Mari and Rav Zevid disagree about this matter. One says: The congregation recites one verse at a time, corresponding to the verse that the priests recite. And one says: For every single verse that the priests recite, the congregation says all three verses.


讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 讛讗讜诪专谉 讘讙讘讜诇讬谉 讗讬谞讜 讗诇讗 讟讜注讛 讗诪专 专讘讬 讞谞讬谞讗 讘专 驻驻讗 转讚注 讚讘诪拽讚砖 谞诪讬 诇讗 诪讬讘注讬 诇诪讬诪专讬谞讛讜 讻诇讜诐 讬砖 诇讱 注讘讚 砖诪讘专讻讬谉 讗讜转讜 讜讗讬谞讜 诪讗讝讬谉


Rabbi 岣yya bar Abba says: Anyone who recites these verses in the outlying areas, i.e., outside the Temple, is nothing other than mistaken in his practice. Rabbi 岣nina bar Pappa said: You should know that in the Temple also people should not recite these verses. Do you have a servant who is being blessed and does not listen to the blessing, but rather speaks at the same time?


讗诪专 专讘讬 讗讞讗 讘专 讞谞讬谞讗 转讚注 讚讘讙讘讜诇讬谉 谞诪讬 诪讬讘注讬 诇诪讬诪专讬谞讛讜 讻诇讜诐 讬砖 注讘讚 砖诪讘专讻讬谉 讗讜转讜 讜讗讬谉 诪住讘讬专 驻谞讬诐 讗诪专 专讘讬 讗讘讛讜 诪专讬砖 讛讜讛 讗诪讬谞讗 诇讛讜 讻讬讜谉 讚讞讝讬谞讗 诇讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚诇讗 讗诪专 诇讛讜 讗谞讗 谞诪讬 诇讗 讗诪讬谞讗 诇讛讜


Conversely, Rabbi A岣 bar 岣nina says: You should know that in the outlying areas one is also required to say these verses. Is there a servant who is being blessed and his face does not brighten? Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. Rabbi Abbahu says: At first, I would recite these verses, but since I saw that Rabbi Abba of Akko does not say them, I also do not recite them anymore.


讜讗诪专 专讘讬 讗讘讛讜 诪专讬砖 讛讜讛 讗诪讬谞讗 注讬谞讜转谞讗 讗谞讗 讻讬讜谉 讚讞讝讬谞讗 诇讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚讗诪专 讗讬讛讜 讞讚 讟注诪讗 讜讗诪专 讗诪讜专讬讛 讞讚 讟注诪讗 讜诇讗 拽驻讬讚 讗诪讬谞讗 诇讗讜 注讬谞讜转谞讗 讗谞讗


And Rabbi Abbahu says: At first, I would say to myself that I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason for a matter, and his interpreter stated one other reason of his own rather than delivering the reason that Rabbi Abba stated, and yet Rabbi Abba did not mind, I say to myself that I am not humble.


讜诪讗讬 注讬谞讜讜转谞讜转讬讛 讚专讘讬 讗讘讛讜 讚讗诪专讛 诇讛 讚讘讬转讛讜 讚讗诪讜专讬讛 讚专讘讬 讗讘讛讜 诇讚讘讬转讬讛 讚专讘讬 讗讘讛讜 讛讗 讚讬讚谉 诇讗 爪专讬讱 诇讬讛 诇讚讬讚讱 讜讛讗讬 讚讙讞讬谉 讜讝拽讬祝 注诇讬讛 讬拽专讗 讘注诇诪讗 讛讜讗 讚注讘讬讚 诇讬讛 讗讝诇讗 讚讘讬转讛讜 讜讗诪专讛 诇讬讛 诇专讘讬 讗讘讛讜 讗诪专 诇讛 讜诪讗讬 谞驻拽讗 诇讬讱 诪讬谞讛 诪讬谞讬 讜诪讬谞讬讛 讬转拽诇住 注讬诇讗讛


The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahu鈥檚 interpreter鈥檚 wife said to Rabbi Abbahu鈥檚 wife: This one of ours, i.e., my husband, has no need for your husband Rabbi Abbahu, as he could teach everything on his own. And the fact that he bends over to listen to Rabbi Abbahu, and then stands up above him, and repeats his words to the congregants is merely to show respect for him. Rabbi Abbahu鈥檚 wife went and told this to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, and it does not matter which one of us is teaching.


讜转讜 专讘讬 讗讘讛讜 讗讬诪谞讜 专讘谞谉 注诇讬讛 诇诪诪谞讬讬讛 讘专讬砖讗 讻讬讜谉 讚讞讝讬讛 诇专讘讬 讗讘讗 讚诪谉 注讻讜 讚谞驻讬砖讬 诇讬讛 讘注诇讬 讞讜讘讜转 讗诪专 诇讛讜 讗讬讻讗 专讘讛


And furthermore, in another example of his humility, the Sages were counted and reached a decision to appoint Rabbi Abbahu to be the head of the yeshiva. Since he saw that Rabbi Abba of Akko had many creditors and was impoverished, he attempted to get him out of debt. He said to them: There is a man who is greater than me, Rabbi Abba.


专讘讬 讗讘讛讜 讜专讘讬 讞讬讬讗 讘专 讗讘讗 讗讬拽诇注讜 诇讛讛讜讗 讗转专讗 专讘讬 讗讘讛讜 讚专砖 讘讗讙讚转讗 专讘讬 讞讬讬讗 讘专 讗讘讗 讚专砖 讘砖诪注转讗 砖讘拽讜讛 讻讜诇讬 注诇诪讗 诇专讘讬 讞讬讬讗 讘专 讗讘讗 讜讗讝讜诇 诇讙讘讬讛 讚专讘讬 讗讘讛讜 讞诇砖 讚注转讬讛 讗诪专 诇讬讛 讗诪砖诇 诇讱 诪砖诇 诇诪讛 讛讚讘专 讚讜诪讛 诇砖谞讬 讘谞讬 讗讚诐 讗讞讚 诪讜讻专 讗讘谞讬诐 讟讜讘讜转 讜讗讞讚 诪讜讻专 诪讬谞讬 住讬讚拽讬转 注诇 诪讬 拽讜驻爪讬谉 诇讗 注诇 讝讛 砖诪讜讻专 诪讬谞讬 住讬讚拽讬转


The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi 岣yya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi 岣yya bar Abba taught halakha. Everyone left Rabbi 岣yya bar Abba and went to Rabbi Abbahu, and Rabbi 岣yya was offended. Rabbi Abbahu said to him, to appease him: I will tell you a parable: To what is this matter comparable? It is comparable to two people, one who sells precious stones and one who sells small items [sidkit]. Upon whom do the customers spring? Don鈥檛 they spring upon the one who sells small items? Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.


讻诇 讬讜诪讗 讛讜讛 诪诇讜讛 专讘讬 讞讬讬讗 讘专 讗讘讗 诇专讘讬 讗讘讛讜 注讚 讗讜砖驻讬讝讬讛 诪砖讜诐 讬拽专讗 讚讘讬 拽讬住专 讛讛讜讗 讬讜诪讗 讗诇讜讬讛 专讘讬 讗讘讛讜 诇专讘讬 讞讬讬讗 讘专 讗讘讗 注讚 讗讜砖驻讬讝讬讛 讜讗驻讬诇讜 讛讻讬 诇讗 讗讬转讜转讘 讚注转讬讛 诪讬谞讬讛


The Gemara relates that every day Rabbi 岣yya bar Abba would escort Rabbi Abbahu to his lodging place [ushpizei] out of respect for the house of the emperor, with which Rabbi Abbahu was associated. On that day, Rabbi Abbahu escorted Rabbi 岣yya bar Abba to his lodging place, and even so, Rabbi 岣yya bar Abba鈥檚 mind was not at ease with Rabbi Abbahu and he felt insulted.


讘讝诪谉 砖砖诇讬讞 爪讘讜专 讗讜诪专 诪讜讚讬诐 讛注诐 诪讛 讛诐 讗讜诪专讬诐 讗诪专 专讘 诪讜讚讬诐 讗谞讞谞讜 诇讱 讛壮 讗诇讛讬谞讜 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 讜砖诪讜讗诇 讗诪专 讗诇讛讬 讻诇 讘砖专 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 专讘讬 住讬诪讗讬 讗讜诪专 讬讜爪专谞讜 讬讜爪专 讘专讗砖讬转 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 谞讛专讚注讬 讗诪专讬 诪砖诪讬讛 讚专讘讬 住讬诪讗讬 讘专讻讜转 讜讛讜讚讗讜转 诇砖诪讱 讛讙讚讜诇 注诇 砖讛讞讬讬转谞讜 讜拽讬讬诪转谞讜 注诇 砖讗谞讜 诪讜讚讬诐 诇讱 专讘 讗讞讗 讘专 讬注拽讘 诪住讬讬诐 讘讛 讛讻讬 讻谉 转讞讬讬谞讜 讜转讞谞谞讜 讜转拽讘爪谞讜 讜转讗住讜祝 讙诇讬讜转讬谞讜 诇讞爪专讜转 拽讚砖讱 诇砖诪讜专 讞讜拽讬讱 讜诇注砖讜转 专爪讜谞讱 讘诇讘讘 砖诇诐 注诇 砖讗谞讜 诪讜讚讬诐 诇讱


搂 The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. While the prayer leader is reciting the blessing of: We give thanks, what do the people say? Rav says that they say: We give thanks to You, Lord our God, for the merit of giving thanks to You. And Shmuel says that one should say: God of all living flesh, for the merit of giving thanks to You. Rabbi Simai says that one should say: Our Creator, Who created everything in the beginning, for the merit of giving thanks to You. The Sages of Neharde鈥檃 say in the name of Rabbi Simai that one should say: We offer blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav A岣 bar Ya鈥檃kov would finish the blessing as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You.


讗诪专 专讘 驻驻讗 讛讬诇讻讱 谞讬诪专讬谞讛讜 诇讻讜诇讛讜


Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.


讗诪专 专讘讬 讬爪讞拽 诇注讜诇诐 转讛讗 讗讬诪转 爪讘讜专 注诇讬讱 砖讛专讬 讻讛谞讬诐 驻谞讬讛诐 讻诇驻讬 讛注诐 讜讗讞讜专讬讛诐 讻诇驻讬 砖讻讬谞讛


Rabbi Yitz岣k says: The awe of the public should always be upon you, i.e., one must always treat the public courteously. As when the priests bless the people they face the people and their backs are toward the Divine Presence, out of respect for the congregation.


专讘 谞讞诪谉 讗诪专 诪讛讻讗 讜讬拽诐 讚讜讬讚 讛诪诇讱 注诇 专讙诇讬讜 讜讬讗诪专 砖诪注讜谞讬 讗讞讬 讜注诪讬 讗诐 讗讞讬 诇诪讛 注诪讬 讜讗诐 注诪讬 诇诪讛 讗讞讬 讗诪专 专讘讬 讗诇注讝专 讗诪专 诇讛诐 讚讜讚 诇讬砖专讗诇 讗诐 讗转诐 砖讜诪注讬谉 诇讬 讗讞讬 讗转诐 讜讗诐 诇讗讜 注诪讬 讗转诐 讜讗谞讬 专讜讚讛 讗转讻诐 讘诪拽诇


Rav Na岣an said that this principle is derived from here: 鈥淭hen King David stood up upon his feet, and said: Hear me, my brethren, and my people鈥 (I聽Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. If he said 鈥渕y brethren,鈥 why did he say 鈥渕y people鈥? And if he said 鈥渕y people鈥 why did he say 鈥渕y brethren鈥? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if you do not listen to me willingly, you are my people and I am your king, and I will rule over you by force with a staff. This shows that if the nation acted properly, David would relate to them respectfully.


专讘谞谉 讗诪专讬 诪讛讻讗 讚讗讬谉 讛讻讛谞讬诐 专砖讗讬谉 诇注诇讜转 讘住谞讚诇讬讛谉 诇讚讜讻谉 讜讝讛讜 讗讞转 诪转砖注 转拽谞讜转 砖讛转拽讬谉 专讘谉 讬讜讞谞谉 讘谉 讝讻讗讬 诪讗讬 讟注诪讗 诇讗讜 诪砖讜诐 讻讘讜讚 爪讘讜专 讗诪专 专讘 讗砖讬 诇讗 讛转诐 砖诪讗 谞驻住拽讛 诇讜 专爪讜注讛 讘住谞讚诇讜 讜讛讚专 讗讝讬诇 诇诪讬拽讟专讬讛 讜讗诪专讬 讘谉 讙专讜砖讛 讗讜 讘谉 讞诇讜爪讛 讛讜讗:


The Sages say that the importance of showing respect for the congregation is derived from here: The halakha is that the priests are not permitted to ascend the platform to recite the benediction in their sandals, as is taught in a baraita. And this halakha is one of nine ordinances that Rabban Yo岣nan ben Zakkai instituted. What is the reason for this ordinance? Is it not out of respect for the congregation, as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? Rav Ashi said: No, this is not the reason. There, in the baraita, the reason is 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 disqualified from the priesthood, as he is the son of a priest and a divorced woman or the son of a priest and a 岣lutza.


讜讘诪拽讚砖 讘专讻讛 讗讞转 讻讜壮:


搂 It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.


讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖


The Gemara asks: And why does the practice in the Temple differ so much from outside the Temple? Because one does not answer amen in the Temple, and therefore there is no pause between the blessings.


转谞讜 专讘谞谉 诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜诪谞讬谉 砖注诇 讻诇 讘专讻讛 讜讘专讻讛 转讛诇讛 砖谞讗诪专 讜讬讘专讻讜 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛:


The Sages taught: From where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting鈥 (Nehemiah 9:5). This blessing is recited instead of amen in the Temple. And from where is it derived that for each and every blessing in the Temple the people respond with these words of praise? As it is stated: 鈥淎nd let them say: Blessed be Your glorious name, which is exalted above all blessing and praise鈥 (Nehemiah 9:5). This verse indicates that for each and every blessing, you should give Him praise. However, those present do not respond amen.


诪转谞讬壮 讘专讻讜转 讻讛谉 讙讚讜诇 讻讬爪讚 讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讛 诇讜 诇专讗砖 讛讻谞住转 讜专讗砖 讛讻谞住转 谞讜转谞讛 诇住讙谉 讜讛住讙谉 谞讜转谞讛 诇讻讛谉 讙讚讜诇


MISHNA: How are the blessings of the High Priest recited on Yom Kippur? The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount, and the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest.


讜讻讛谉 讙讚讜诇 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜讙讜诇诇 讗转 讛转讜专讛 讜诪谞讬讞讛 讘讞讬拽讜 讜讗讜诪专 讬转专 诪诪讛 砖拽专讬转讬 诇驻谞讬讻诐 讻转讜讘 讻讗谉 讜讘注砖讜专 砖讘讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛


And the High Priest stands; and receives the Torah scroll; and reads the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1鈥34), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26鈥32); and furls the Torah scroll; and places it on his bosom; and says: More than what I have read before you is written here. He then reads by heart the portion beginning with: 鈥淎nd on the tenth,鈥 from the book of Numbers (see 29:7鈥11).


讜诪讘专讱 注诇讬讛 砖诪谞讛 讘专讻讜转 注诇 讛转讜专讛 讜注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讬讬讛 讜注诇 诪讞讬诇转 讛注讜谉 讜注诇 讛诪拽讚砖 讜注诇 讬砖专讗诇 讜注诇 讛讻讛谞讬诐 讜注诇 讬专讜砖诇讬诐 讜讛砖讗专 转驻诇讛:


And after the reading the High Priest recites the following eight blessings: A blessing concerning the Torah, and concerning the Temple service, and concerning thanksgiving, and concerning forgiveness for iniquity, and concerning the Temple, and concerning the Jewish people, and concerning the priests, and concerning Jerusalem, and the rest of the prayer.


讙诪壮 砖诪注转 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘


GEMARA: The Gemara suggests: You can learn from the fact that the head of the synagogue and the deputy High Priest receive the Torah scroll before the High Priest that honor may be given to a student in the presence of the teacher. Although the High Priest is considered everyone鈥檚 teacher and master, honor was nevertheless extended to other individuals in his presence without fear of impugning the High Priest鈥檚 honor.


讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚讻讛谉 讙讚讜诇 讛讜讗:


Abaye said: A proof may not be adduced from here. Usually one does not show honor for a student in the presence of the teacher, but here the entire process is for the honor of the High Priest. The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.


讜讻讛谉 讙讚讜诇 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讜讻讜壮: 注讜诪讚 诪讻诇诇 讚讬讜砖讘 讛讜讗 讜讛讗诪专 诪专 讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 诪讬 讗谞讻讬 讜讙讜壮


It is stated in the mishna: And the High Priest stands, and receives the Torah scroll, and reads from it. The Gemara asks: From the fact that he stands, it can be understood by inference that until that point he had been sitting. But didn鈥檛 the Master say (Tosefta, Sanhedrin 4:4) that sitting in the Temple courtyard is permitted only for kings from the house of David, as it is stated: 鈥淭hen King David went in, and sat before the Lord; and he said: Who am I, O Lord God, and what is my house, that You have brought me thus far?鈥 (II聽Samuel 7:18).


讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐


The Gemara answers: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here, too, the reading was in the women鈥檚 courtyard, where it is permitted to sit, as it does not have the sanctified status of the Temple itself.


诪讬转讬讘讬 讜讛讬讻谉 拽讜专讬谉 讘讜 讘注讝专讛 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讘讛专 讛讘讬转 砖谞讗诪专


The Gemara raises an objection from a baraita (Tosefta 7:13): And where does the High Priest read from the Torah scroll? He reads from it in the Temple courtyard. Rabbi Eliezer ben Ya鈥檃kov says: He reads from it on the Temple Mount, as it is stated:


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