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?
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
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This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Sotah 40
בִּנְעִילָה דְּיוֹמָא דְכִיפּוּרֵי מַאי אָמַר? אָמַר מָר זוּטְרָא, וְאָמְרִי לַהּ בְּמַתְנִיתָא: ״הִנֵּה כִי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה׳״. ״יְבָרֶכְךָ ה׳ מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלִָם כֹּל יְמֵי חַיֶּיךָ״. ״וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל״.
During the closing prayer [ne’ila] 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: “Behold, surely thus shall the man who fears the Lord be blessed” (Psalms 128:4), “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” (Psalms 128:5), and “And see your children’s children. Peace be upon Israel” (Psalms 128:6).
הֵיכָן אוֹמְרָן? רַב יוֹסֵף אָמַר: בֵּין כׇּל בְּרָכָה וּבְרָכָה, וְרַב שֵׁשֶׁת אָמַר: בְּהַזְכָּרַת הַשֵּׁם.
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.
פְּלִיגִי בַּהּ רַב מָרִי וְרַב זְבִיד. חַד אָמַר: פְּסוּקָא לָקֳבֵל פְּסוּקָא, וְחַד אָמַר: אַכֹּל פְּסוּקָא אָמַר לְהוּ לְכוּלְּהוּ.
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.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא: כׇּל הָאוֹמְרָן בַּגְּבוּלִין — אֵינוֹ אֶלָּא טוֹעֶה. אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: תִּדַּע דִּבְמִקְדָּשׁ נָמֵי לָא מִיבְּעֵי לְמֵימְרִינְהוּ, כְּלוּם יֵשׁ לְךָ עֶבֶד שֶׁמְּבָרְכִין אוֹתוֹ וְאֵינוֹ מַאֲזִין?
Rabbi Ḥiyya 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 Ḥanina 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?
אָמַר רַבִּי אַחָא בַּר חֲנִינָא: תֵּדַע דְּבִגְבוּלִין נָמֵי מִיבְּעֵי לְמֵימְרִינְהוּ, כְּלוּם יֵשׁ עֶבֶד שֶׁמְּבָרְכִין אוֹתוֹ וְאֵין מַסְבִּיר פָּנִים? אָמַר רַבִּי אֲבָהוּ: מֵרֵישׁ הֲוָה אָמֵינָא לְהוּ, כֵּיוָן דַּחֲזֵינָא לֵיהּ לְרַבִּי אַבָּא דְּמִן עַכּוֹ דְּלָא אֲמַר לְהוּ — אֲנָא נָמֵי לָא אָמֵינָא לְהוּ.
Conversely, Rabbi Aḥa bar Ḥanina 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.
וְאָמַר רַבִּי אֲבָהוּ: מֵרֵישׁ הֲוָה אָמֵינָא עִינְוְתָנָא אֲנָא. כֵּיוָן דַּחֲזֵינָא לֵיהּ לְרַבִּי אַבָּא דְּמִן עַכּוֹ דְּאָמַר אִיהוּ חַד טַעְמָא וְאָמַר אָמוֹרֵיהּ חַד טַעְמָא וְלָא קָפֵיד — אָמֵינָא לָאו עִינְוְתָנָא אֲנָא.
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.
וּמַאי עִינְוְותָנוּתֵיהּ דְּרַבִּי אֲבָהוּ? דַּאֲמַרָה לַהּ דְּבֵיתְהוּ דְּאָמוֹרֵיהּ דְּרַבִּי אֲבָהוּ לִדְבֵיתֵיהּ דְּרַבִּי אֲבָהוּ: הָא דִּידַן לָא צְרִיךְ לֵיהּ לְדִידָךְ, וְהַאי דְּגָחֵין וְזָקֵיף עֲלֵיהּ — יְקָרָא בְּעָלְמָא הוּא דְּעָבֵיד לֵיהּ. אֲזַלָא דְּבֵיתְהוּ וַאֲמַרָה לֵיהּ לְרַבִּי אֲבָהוּ. אֲמַר לַהּ: וּמַאי נָפְקָא לִיךְ מִינַּהּ? מִינִּי וּמִינֵּיהּ יִתְקַלַּס עִילָּאָה.
The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s 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’s 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.
וְתוּ, רַבִּי אֲבָהוּ אִימְּנוֹ רַבָּנַן עֲלֵיהּ לְמִמְנְיֵיהּ בְּרֵישָׁא, כֵּיוָן דְּחַזְיֵהּ לְרַבִּי אַבָּא דְּמִן עַכּוֹ דִּנְפִישִׁי לֵיהּ בַּעֲלֵי חוֹבוֹת, אֲמַר לְהוּ: אִיכָּא רַבָּה.
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.
רַבִּי אֲבָהוּ וְרַבִּי חִיָּיא בַּר אַבָּא אִיקְּלַעוּ לְהָהוּא אַתְרָא, רַבִּי אֲבָהוּ דְּרַשׁ בְּאַגַּדְתָּא, רַבִּי חִיָּיא בַּר אַבָּא דְּרַשׁ בִּשְׁמַעְתָּא. שַׁבְקוּהּ כּוּלֵּי עָלְמָא לְרַבִּי חִיָּיא בַּר אַבָּא, וַאֲזוּל לְגַבֵּיהּ דְּרַבִּי אֲבָהוּ. חֲלַשׁ דַּעְתֵּיהּ. אֲמַר לֵיהּ: אֶמְשֹׁל לְךָ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה: לִשְׁנֵי בְּנֵי אָדָם, אֶחָד מוֹכֵר אֲבָנִים טוֹבוֹת וְאֶחָד מוֹכֵר מִינֵי סִידְקִית, עַל מִי קוֹפְצִין — לֹא עַל זֶה שֶׁמּוֹכֵר מִינֵי סִידְקִית?
The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi Ḥiyya bar Abba taught halakha. Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, and Rabbi Ḥiyya 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’t 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.
כׇּל יוֹמָא: הֲוָה מַלְוֵה רַבִּי חִיָּיא בַּר אַבָּא לְרַבִּי אֲבָהוּ עַד אוּשְׁפִּיזֵיהּ מִשּׁוּם יְקָרָא דְבֵי קֵיסָר. הָהוּא יוֹמָא אַלְוְיֵהּ רַבִּי אֲבָהוּ לְרַבִּי חִיָּיא בַּר אַבָּא עַד אוּשְׁפִּיזֵיהּ, וַאֲפִילּוּ הָכִי לָא אִיתּוֹתַב דַּעְתֵּיהּ מִינֵּיהּ.
The Gemara relates that every day Rabbi Ḥiyya 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 Ḥiyya bar Abba to his lodging place, and even so, Rabbi Ḥiyya bar Abba’s mind was not at ease with Rabbi Abbahu and he felt insulted.
בִּזְמַן שֶׁשְּׁלִיחַ צִבּוּר אוֹמֵר מוֹדִים, הָעָם מָה הֵם אוֹמְרִים? אָמַר רַב: ״מוֹדִים אֲנַחְנוּ לָךְ ה׳ אֱלֹהֵינוּ עַל שֶׁאָנוּ מוֹדִים לָךְ״. וּשְׁמוּאֵל אָמַר: ״אֱלֹהֵי כׇּל בָּשָׂר, עַל שֶׁאָנוּ מוֹדִים לָךְ״. רַבִּי סִימַאי אוֹמֵר: ״יוֹצְרֵנוּ יוֹצֵר בְּרֵאשִׁית עַל שֶׁאָנוּ מוֹדִים לָךְ״. נְהַרְדָּעֵי אָמְרִי מִשְּׁמֵיהּ דְּרַבִּי סִימַאי: ״בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל עַל שֶׁהֶחֱיִיתָנוּ וְקִיַּימְתָּנוּ, עַל שֶׁאָנוּ מוֹדִים לָךְ״. רַב אַחָא בַּר יַעֲקֹב מְסַיֵּים בַּהּ הָכִי: ״כֵּן תְּחַיֵּינוּ וּתְחׇנֵּנוּ, וּתְקַבְּצֵנוּ, וְתֶאֱסוֹף גָּלִיּוֹתֵינוּ לְחַצְרוֹת קׇדְשֶׁךָ, לִשְׁמוֹר חוּקֶּיךָ וְלַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם, עַל שֶׁאָנוּ מוֹדִים לָךְ״.
§ 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’a 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 Aḥa bar Ya’akov 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.
אָמַר רַב פָּפָּא: הִילְכָּךְ נֵימְרִינְהוּ לְכוּלְּהוּ.
Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.
אָמַר רַבִּי יִצְחָק: לְעוֹלָם תְּהֵא אֵימַת צִבּוּר עָלֶיךָ, שֶׁהֲרֵי כֹּהֲנִים פְּנֵיהֶם כְּלַפֵּי הָעָם וַאֲחוֹרֵיהֶם כְּלַפֵּי שְׁכִינָה.
§ Rabbi Yitzḥak 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.
רַב נַחְמָן אָמַר: מֵהָכָא: ״וַיָּקׇם דָּוִיד הַמֶּלֶךְ עַל רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי״. אִם ״אַחַי״ לָמָּה ״עַמִּי״, וְאִם ״עַמִּי״ לָמָּה ״אַחַי״? אָמַר רַבִּי אֶלְעָזָר: אָמַר לָהֶם דָּוִד לְיִשְׂרָאֵל: אִם אַתֶּם, שׁוֹמְעִין לִי — אַחַי אַתֶּם, וְאִם לָאו — עַמִּי אַתֶּם, וַאֲנִי רוֹדֶה אֶתְכֶם בְּמַקֵּל.
Rav Naḥman said that this principle is derived from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” (I Chronicles 28:2). Evidently, King David 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 people” why did he say “my brethren”? 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.
רַבָּנַן אָמְרִי מֵהָכָא: דְּאֵין הַכֹּהֲנִים רַשָּׁאִין לַעֲלוֹת בְּסַנְדְּלֵיהֶן לַדּוּכָן. וְזֶהוּ אַחַת מִתֵּשַׁע תַּקָּנוֹת שֶׁהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי. מַאי טַעְמָא — לָאו מִשּׁוּם כְּבוֹד צִבּוּר? אָמַר רַב אָשֵׁי: לָא, הָתָם שֶׁמָּא נִפְסְקָה לוֹ רְצוּעָה בְּסַנְדָּלוֹ וַהֲדַר אָזֵיל לְמִיקְטְרֵיהּ, וְאָמְרִי: בֶּן גְּרוּשָׁה אוֹ בֶּן חֲלוּצָה הוּא.
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 Yoḥanan 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 ḥalutza.
וּבְמִקְדָּשׁ בְּרָכָה אַחַת כּוּ׳.
§ It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.
וְכׇל כָּךְ לָמָּה — לְפִי שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ.
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.
תָּנוּ רַבָּנַן: מִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ — שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם״. וּמִנַּיִן שֶׁעַל כׇּל בְּרָכָה וּבְרָכָה תְּהִלָּה — שֶׁנֶּאֱמַר: ״וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״. עַל כׇּל בְּרָכָה וּבְרָכָה תֵּן לוֹ תְּהִלָּה.
The Sages taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting” (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: “And let them say: Blessed be Your glorious name, which is exalted above all blessing and praise” (Nehemiah 9:5). This verse indicates that for each and every blessing, you should give Him praise. However, those present do not respond amen.
מַתְנִי׳ בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד? חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל,
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.
וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל, וְקוֹרֵא ״אַחֲרֵי מוֹת״, וְ״אַךְ בֶּעָשׂוֹר״. וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ, וְאוֹמֵר: יָתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. ״וּבֶעָשׂוֹר״ שֶׁבְּחוֹמֶשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה.
And the High Priest stands; and receives the Torah scroll; and reads the Torah portion beginning with the verse: “After the death” (Leviticus 16:1–34), and the portion beginning with the verse: “But on the tenth” (Leviticus 23:26–32); 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: “And on the tenth,” from the book of Numbers (see 29:7–11).
וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְּרָכוֹת: עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָיה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל יְרוּשָׁלַיִם, וְהַשְּׁאָר תְּפִלָּה.
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.
גְּמָ׳ שָׁמְעַתְּ מִינַּהּ חוֹלְקִין כָּבוֹד לְתַלְמִיד בִּמְקוֹם הָרַב.
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’s teacher and master, honor was nevertheless extended to other individuals in his presence without fear of impugning the High Priest’s honor.
אָמַר אַבָּיֵי: כּוּלַּהּ מִשּׁוּם כְּבוֹדוֹ דְּכֹהֵן גָּדוֹל הוּא.
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.
וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא וְכוּ׳. ״עוֹמֵד״ — מִכְּלָל דְּיוֹשֵׁב הוּא? וְהָאָמַר מָר: אֵין יְשִׁיבָה בַּעֲזָרָה אֶלָּא לְמַלְכֵי בֵּית דָּוִד בִּלְבַד, שֶׁנֶּאֱמַר: ״וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי ה׳ וַיֹּאמֶר מִי אָנֹכִי וְגוֹ׳״!
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’t 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: “Then 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?” (II Samuel 7:18).
כִּדְאָמַר רַב חִסְדָּא: בְּעֶזְרַת נָשִׁים, הָכָא נָמֵי בְּעֶזְרַת נָשִׁים.
The Gemara answers: As Rav Ḥisda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women’s courtyard. Here, too, the reading was in the women’s courtyard, where it is permitted to sit, as it does not have the sanctified status of the Temple itself.
מֵיתִיבִי: וְהֵיכָן קוֹרִין בּוֹ — בָּעֲזָרָה, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: בְּהַר הַבַּיִת, שֶׁנֶּאֱמַר:
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’akov says: He reads from it on the Temple Mount, as it is stated:
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Sotah 40
ΧΦΌΦ΄Χ Φ°Χ’Φ΄ΧΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧΦΈΧ ΧΦ°ΧΦ΄ΧΧ€ΦΌΧΦΌΧ¨Φ΅Χ ΧΦ·ΧΧ ΧΦΈΧΦ·Χ¨? ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨ ΧΧΦΌΧΦ°Χ¨ΦΈΧ, ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ·ΧΦΌ ΧΦΌΦ°ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦΈΧ: Χ΄ΧΦ΄Χ ΦΌΦ΅Χ ΧΦ΄Χ ΧΦ΅Χ ΧΦ°ΧΦΉΧ¨Φ·ΧΦ° ΧΦΌΦΈΧΦΆΧ¨ ΧΦ°Χ¨Φ΅Χ ΧΧ³Χ΄. Χ΄ΧΦ°ΧΦΈΧ¨ΦΆΧΦ°ΧΦΈ ΧΧ³ ΧΦ΄Χ¦ΦΌΦ΄ΧΦΌΧΦΉΧ ΧΦΌΧ¨Φ°ΧΦ΅Χ ΧΦΌΦ°ΧΧΦΌΧ ΧΦ°Χ¨ΧΦΌΧ©ΧΦΈΧΦΈΦ΄Χ ΧΦΌΦΉΧ ΧΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦΆΧΧΦΈΧ΄. Χ΄ΧΦΌΧ¨Φ°ΧΦ΅Χ ΧΦΈΧ Φ΄ΧΧ ΧΦ°ΧΦΈΧ ΦΆΧΧΦΈ Χ©ΧΦΈΧΧΦΉΧ Χ’Φ·Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅ΧΧ΄.
During the closing prayer [neβila] 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: βBehold, surely thus shall the man who fears the Lord be blessedβ (Psalms 128:4), βThe Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your lifeβ (Psalms 128:5), and βAnd see your childrenβs children. Peace be upon Israelβ (Psalms 128:6).
ΧΦ΅ΧΧΦΈΧ ΧΧΦΉΧΦ°Χ¨ΦΈΧ? Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ΅ΧΧ ΧΦΌΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦ°Χ¨ΦΈΧΦΈΧ, ΧΦ°Χ¨Φ·Χ Χ©ΧΦ΅Χ©ΧΦΆΧͺ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°ΧΦ·ΧΦ°ΧΦΌΦΈΧ¨Φ·Χͺ ΧΦ·Χ©ΦΌΧΦ΅Χ.
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.
Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦΌΦ·ΧΦΌ Χ¨Φ·Χ ΧΦΈΧ¨Φ΄Χ ΧΦ°Χ¨Φ·Χ ΧΦ°ΧΦ΄ΧΧ. ΧΦ·Χ ΧΦΈΧΦ·Χ¨: Χ€ΦΌΦ°Χ‘ΧΦΌΧ§ΦΈΧ ΧΦΈΧ§Φ³ΧΦ΅Χ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§ΦΈΧ, ΧΦ°ΧΦ·Χ ΧΦΈΧΦ·Χ¨: ΧΦ·ΧΦΌΦΉΧ Χ€ΦΌΦ°Χ‘ΧΦΌΧ§ΦΈΧ ΧΦΈΧΦ·Χ¨ ΧΦ°ΧΧΦΌ ΧΦ°ΧΧΦΌΧΦΌΦ°ΧΧΦΌ.
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.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ: ΧΦΌΧΧ ΧΦΈΧΧΦΉΧΦ°Χ¨ΦΈΧ ΧΦΌΦ·ΧΦΌΦ°ΧΧΦΌΧΦ΄ΧΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΆΧΦΌΦΈΧ ΧΧΦΉΧ’ΦΆΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χ¨ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧͺΦΌΦ΄ΧΦΌΦ·Χ’ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°Χ’Φ΅Χ ΧΦ°ΧΦ΅ΧΧΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ, ΧΦΌΦ°ΧΧΦΌΧ ΧΦ΅Χ©Χ ΧΦ°ΧΦΈ Χ’ΦΆΧΦΆΧ Χ©ΧΦΆΧΦΌΦ°ΧΦΈΧ¨Φ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΧΦΉ ΧΦ°ΧΦ΅ΧΧ ΧΦΉ ΧΦ·ΧΦ²ΧΦ΄ΧΧ?
Rabbi αΈ€iyya 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 αΈ€anina 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?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ: ΧͺΦΌΦ΅ΧΦ·Χ’ ΧΦΌΦ°ΧΦ΄ΧΦ°ΧΧΦΌΧΦ΄ΧΧ Χ ΦΈΧΦ΅Χ ΧΦ΄ΧΧΦΌΦ°Χ’Φ΅Χ ΧΦ°ΧΦ΅ΧΧΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ, ΧΦΌΦ°ΧΧΦΌΧ ΧΦ΅Χ©Χ Χ’ΦΆΧΦΆΧ Χ©ΧΦΆΧΦΌΦ°ΧΦΈΧ¨Φ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΧΦΉ ΧΦ°ΧΦ΅ΧΧ ΧΦ·Χ‘Φ°ΧΦΌΦ΄ΧΧ¨ Χ€ΦΌΦΈΧ Φ΄ΧΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦ΅Χ¨Φ΅ΧΧ©Χ ΧΦ²ΧΦΈΧ ΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦ°ΧΧΦΌ, ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΅ΧΧ ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ Χ’Φ·ΧΦΌΧΦΉ ΧΦΌΦ°ΧΦΈΧ ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ β ΧΦ²Χ ΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧ ΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦ°ΧΧΦΌ.
Conversely, Rabbi AαΈ₯a bar αΈ€anina 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.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦ΅Χ¨Φ΅ΧΧ©Χ ΧΦ²ΧΦΈΧ ΧΦΈΧΦ΅ΧΧ ΦΈΧ Χ’Φ΄ΧΧ Φ°ΧΦ°ΧͺΦΈΧ ΦΈΧ ΧΦ²Χ ΦΈΧ. ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΅ΧΧ ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ Χ’Φ·ΧΦΌΧΦΉ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ ΧΦ΄ΧΧΧΦΌ ΧΦ·Χ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΦΈΧΦ·Χ¨ ΧΦΈΧΧΦΉΧ¨Φ΅ΧΧΦΌ ΧΦ·Χ ΧΦ·Χ’Φ°ΧΦΈΧ ΧΦ°ΧΦΈΧ Χ§ΦΈΧ€Φ΅ΧΧ β ΧΦΈΧΦ΅ΧΧ ΦΈΧ ΧΦΈΧΧ Χ’Φ΄ΧΧ Φ°ΧΦ°ΧͺΦΈΧ ΦΈΧ ΧΦ²Χ ΦΈΧ.
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.
ΧΦΌΧΦ·ΧΧ Χ’Φ΄ΧΧ Φ°ΧΦ°ΧΧͺΦΈΧ ΧΦΌΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ? ΧΦΌΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ·ΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧͺΦ°ΧΧΦΌ ΧΦΌΦ°ΧΦΈΧΧΦΉΧ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦ΄ΧΦ°ΧΦ΅ΧΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦΈΧ ΧΦΌΦ΄ΧΧΦ·Χ ΧΦΈΧ Χ¦Φ°Χ¨Φ΄ΧΧΦ° ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΧΦΈΧΦ°, ΧΦ°ΧΦ·ΧΧ ΧΦΌΦ°ΧΦΈΧΦ΅ΧΧ ΧΦ°ΧΦΈΧ§Φ΅ΧΧ£ Χ’Φ²ΧΦ΅ΧΧΦΌ β ΧΦ°Χ§ΦΈΧ¨ΦΈΧ ΧΦΌΦ°Χ’ΦΈΧΦ°ΧΦΈΧ ΧΧΦΌΧ ΧΦΌΦ°Χ’ΦΈΧΦ΅ΧΧ ΧΦ΅ΧΧΦΌ. ΧΦ²ΧΦ·ΧΦΈΧ ΧΦΌΦ°ΧΦ΅ΧΧͺΦ°ΧΧΦΌ ΧΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ·ΧΦΌ: ΧΦΌΧΦ·ΧΧ Χ ΦΈΧ€Φ°Χ§ΦΈΧ ΧΦ΄ΧΧΦ° ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ? ΧΦ΄ΧΧ ΦΌΦ΄Χ ΧΦΌΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ·Χ‘ Χ’Φ΄ΧΧΦΌΦΈΧΦΈΧ.
The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahuβs interpreterβs wife said to Rabbi Abbahuβs 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 Abbahuβs 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.
ΧΦ°ΧͺΧΦΌ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦ΄ΧΧΦΌΦ°Χ ΧΦΉ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ Χ’Φ²ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΦ°Χ Φ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ΅ΧΧ©ΧΦΈΧ, ΧΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦ°ΧΦ΅ΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ Χ’Φ·ΧΦΌΧΦΉ ΧΦΌΦ΄Χ Φ°Χ€Φ΄ΧΧ©ΧΦ΄Χ ΧΦ΅ΧΧΦΌ ΧΦΌΦ·Χ’Φ²ΧΦ΅Χ ΧΧΦΉΧΧΦΉΧͺ, ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: ΧΦ΄ΧΧΦΌΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ.
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.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦ΄ΧΧ§ΦΌΦ°ΧΦ·Χ’ΧΦΌ ΧΦ°ΧΦΈΧΧΦΌΧ ΧΦ·ΧͺΦ°Χ¨ΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ©Χ ΧΦΌΦ°ΧΦ·ΧΦΌΦ·ΧΦ°ΧͺΦΌΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ©Χ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’Φ°ΧͺΦΌΦΈΧ. Χ©ΧΦ·ΧΦ°Χ§ΧΦΌΧΦΌ ΧΦΌΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ, ΧΦ·ΧΦ²ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ. ΧΦ²ΧΦ·Χ©Χ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦ΅ΧΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΆΧΦ°Χ©ΧΦΉΧ ΧΦ°ΧΦΈ ΧΦΈΧ©ΧΦΈΧ ΧΦ°ΧΦΈΧ ΧΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦΌΧΦΉΧΦΆΧ: ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ, ΧΦΆΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ²ΧΦΈΧ Φ΄ΧΧ ΧΧΦΉΧΧΦΉΧͺ ΧΦ°ΧΦΆΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΦ΄ΧΧ Φ΅Χ Χ‘Φ΄ΧΧΦ°Χ§Φ΄ΧΧͺ, Χ’Φ·Χ ΧΦ΄Χ Χ§ΧΦΉΧ€Φ°Χ¦Φ΄ΧΧ β ΧΦΉΧ Χ’Φ·Χ ΧΦΆΧ Χ©ΧΦΆΧΦΌΧΦΉΧΦ΅Χ¨ ΧΦ΄ΧΧ Φ΅Χ Χ‘Φ΄ΧΧΦ°Χ§Φ΄ΧΧͺ?
The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi αΈ€iyya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi αΈ€iyya bar Abba taught halakha. Everyone left Rabbi αΈ€iyya bar Abba and went to Rabbi Abbahu, and Rabbi αΈ€iyya 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? Donβt 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.
ΧΦΌΧΧ ΧΧΦΉΧΦΈΧ: ΧΦ²ΧΦΈΧ ΧΦ·ΧΦ°ΧΦ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ Χ’Φ·Χ ΧΧΦΌΧ©ΧΦ°Χ€ΦΌΦ΄ΧΧΦ΅ΧΧΦΌ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦ°Χ§ΦΈΧ¨ΦΈΧ ΧΦ°ΧΦ΅Χ Χ§Φ΅ΧΧ‘ΦΈΧ¨. ΧΦΈΧΧΦΌΧ ΧΧΦΉΧΦΈΧ ΧΦ·ΧΦ°ΧΦ°ΧΦ΅ΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ Χ’Φ·Χ ΧΧΦΌΧ©ΧΦ°Χ€ΦΌΦ΄ΧΧΦ΅ΧΧΦΌ, ΧΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΈΧΦ΄Χ ΧΦΈΧ ΧΦ΄ΧΧͺΦΌΧΦΉΧͺΦ·Χ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦ΅ΧΧΦΌ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ.
The Gemara relates that every day Rabbi αΈ€iyya 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 αΈ€iyya bar Abba to his lodging place, and even so, Rabbi αΈ€iyya bar Abbaβs mind was not at ease with Rabbi Abbahu and he felt insulted.
ΧΦΌΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧ©ΦΌΧΦ°ΧΦ΄ΧΧΦ· Χ¦Φ΄ΧΦΌΧΦΌΧ¨ ΧΧΦΉΧΦ΅Χ¨ ΧΧΦΉΧΦ΄ΧΧ, ΧΦΈΧ’ΦΈΧ ΧΦΈΧ ΧΦ΅Χ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: Χ΄ΧΧΦΉΧΦ΄ΧΧ ΧΦ²Χ Φ·ΧΦ°Χ ΧΦΌ ΧΦΈΧΦ° ΧΧ³ ΧΦ±ΧΦΉΧΦ΅ΧΧ ΧΦΌ Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧ ΧΦΌ ΧΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦ°Χ΄. ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: Χ΄ΧΦ±ΧΦΉΧΦ΅Χ ΧΦΌΧΧ ΧΦΌΦΈΧ©ΧΦΈΧ¨, Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧ ΧΦΌ ΧΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦ°Χ΄. Χ¨Φ·ΧΦΌΦ΄Χ Χ‘Φ΄ΧΧΦ·ΧΧ ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΧΦΉΧ¦Φ°Χ¨Φ΅Χ ΧΦΌ ΧΧΦΉΧ¦Φ΅Χ¨ ΧΦΌΦ°Χ¨Φ΅ΧΧ©ΧΦ΄ΧΧͺ Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧ ΧΦΌ ΧΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦ°Χ΄. Χ Φ°ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΅Χ ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ‘Φ΄ΧΧΦ·ΧΧ: Χ΄ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ ΧΦ°ΧΧΦΉΧΦΈΧΧΦΉΧͺ ΧΦ°Χ©ΧΦ΄ΧΦ°ΧΦΈ ΧΦ·ΧΦΌΦΈΧΧΦΉΧ Χ’Φ·Χ Χ©ΧΦΆΧΦΆΧΦ±ΧΦ΄ΧΧͺΦΈΧ ΧΦΌ ΧΦ°Χ§Φ΄ΧΦΌΦ·ΧΧΦ°ΧͺΦΌΦΈΧ ΧΦΌ, Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧ ΧΦΌ ΧΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦ°Χ΄. Χ¨Φ·Χ ΧΦ·ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΦ°Χ‘Φ·ΧΦΌΦ΅ΧΧ ΧΦΌΦ·ΧΦΌ ΧΦΈΧΦ΄Χ: Χ΄ΧΦΌΦ΅Χ ΧͺΦΌΦ°ΧΦ·ΧΦΌΦ΅ΧΧ ΧΦΌ ΧΦΌΧͺΦ°ΧΧΧ ΦΌΦ΅Χ ΧΦΌ, ΧΦΌΧͺΦ°Χ§Φ·ΧΦΌΦ°Χ¦Φ΅Χ ΧΦΌ, ΧΦ°ΧͺΦΆΧΦ±Χ‘ΧΦΉΧ£ ΧΦΌΦΈΧΦ΄ΧΦΌΧΦΉΧͺΦ΅ΧΧ ΧΦΌ ΧΦ°ΧΦ·Χ¦Φ°Χ¨ΧΦΉΧͺ Χ§ΧΧΦ°Χ©ΧΦΆΧΦΈ, ΧΦ΄Χ©ΧΦ°ΧΧΦΉΧ¨ ΧΧΦΌΧ§ΦΌΦΆΧΧΦΈ ΧΦ°ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺ Χ¨Φ°Χ¦ΧΦΉΧ Φ°ΧΦΈ ΧΦΌΦ°ΧΦ΅ΧΦΈΧ Χ©ΧΦΈΧΦ΅Χ, Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧ ΧΦΌ ΧΧΦΉΧΦ΄ΧΧ ΧΦΈΧΦ°Χ΄.
Β§ 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 Nehardeβa 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 AαΈ₯a bar Yaβakov 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.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧΦ΄ΧΧΦ°ΧΦΌΦΈΧΦ° Χ Φ΅ΧΧΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ ΧΦ°ΧΧΦΌΧΦΌΦ°ΧΧΦΌ.
Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧͺΦΌΦ°ΧΦ΅Χ ΧΦ΅ΧΧΦ·Χͺ Χ¦Φ΄ΧΦΌΧΦΌΧ¨ Χ’ΦΈΧΦΆΧΧΦΈ, Χ©ΧΦΆΧΦ²Χ¨Φ΅Χ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ Χ€ΦΌΦ°Χ Φ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦ²ΧΧΦΉΧ¨Φ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ Χ©ΧΦ°ΧΦ΄ΧΧ ΦΈΧ.
Β§ Rabbi YitzαΈ₯ak 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.
Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ΅ΧΦΈΧΦΈΧ: Χ΄ΧΦ·ΧΦΌΦΈΧ§ΧΧ ΧΦΌΦΈΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ° Χ’Φ·Χ Χ¨Φ·ΧΦ°ΧΦΈΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ Χ©ΧΦ°ΧΦΈΧ’ΧΦΌΧ Φ΄Χ ΧΦ·ΧΦ·Χ ΧΦ°Χ’Φ·ΧΦΌΦ΄ΧΧ΄. ΧΦ΄Χ Χ΄ΧΦ·ΧΦ·ΧΧ΄ ΧΦΈΧΦΌΦΈΧ Χ΄Χ’Φ·ΧΦΌΦ΄ΧΧ΄, ΧΦ°ΧΦ΄Χ Χ΄Χ’Φ·ΧΦΌΦ΄ΧΧ΄ ΧΦΈΧΦΌΦΈΧ Χ΄ΧΦ·ΧΦ·ΧΧ΄? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨: ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ ΧΦΌΦΈΧΦ΄Χ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ: ΧΦ΄Χ ΧΦ·ΧͺΦΌΦΆΧ, Χ©ΧΧΦΉΧΦ°Χ’Φ΄ΧΧ ΧΦ΄Χ β ΧΦ·ΧΦ·Χ ΧΦ·ΧͺΦΌΦΆΧ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β Χ’Φ·ΧΦΌΦ΄Χ ΧΦ·ΧͺΦΌΦΆΧ, ΧΦ·ΧΦ²Χ Φ΄Χ Χ¨ΧΦΉΧΦΆΧ ΧΦΆΧͺΦ°ΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ§ΦΌΦ΅Χ.
Rav NaαΈ₯man said that this principle is derived from here: βThen King David stood up upon his feet, and said: Hear me, my brethren, and my peopleβ (I Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. If he said βmy brethren,β why did he say βmy peopleβ? And if he said βmy peopleβ why did he say βmy brethrenβ? 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.
Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ΅ΧΦΈΧΦΈΧ: ΧΦΌΦ°ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ Χ¨Φ·Χ©ΦΌΧΦΈΧΦ΄ΧΧ ΧΦ·Χ’Φ²ΧΧΦΉΧͺ ΧΦΌΦ°Χ‘Φ·Χ Φ°ΧΦΌΦ°ΧΦ΅ΧΧΦΆΧ ΧΦ·ΧΦΌΧΦΌΧΦΈΧ. ΧΦ°ΧΦΆΧΧΦΌ ΧΦ·ΧΦ·Χͺ ΧΦ΄ΧͺΦΌΦ΅Χ©ΧΦ·Χ’ ΧͺΦΌΦ·Χ§ΦΌΦΈΧ ΧΦΉΧͺ Χ©ΧΦΆΧΦ΄ΧͺΦ°Χ§Φ΄ΧΧ Χ¨Φ·ΧΦΌΦΈΧ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦΆΧ ΧΦ·ΧΦΌΦ·ΧΧ. ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ β ΧΦΈΧΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΧΦΉΧ Χ¦Φ΄ΧΦΌΧΦΌΧ¨? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦΈΧ©ΧΦ΅Χ: ΧΦΈΧ, ΧΦΈΧͺΦΈΧ Χ©ΧΦΆΧΦΌΦΈΧ Χ Φ΄Χ€Φ°Χ‘Φ°Χ§ΦΈΧ ΧΧΦΉ Χ¨Φ°Χ¦ΧΦΌΧ’ΦΈΧ ΧΦΌΦ°Χ‘Φ·Χ Φ°ΧΦΌΦΈΧΧΦΉ ΧΦ·ΧΦ²ΧΦ·Χ¨ ΧΦΈΧΦ΅ΧΧ ΧΦ°ΧΦ΄ΧΧ§Φ°ΧΦ°Χ¨Φ΅ΧΧΦΌ, ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ: ΧΦΌΦΆΧ ΧΦΌΦ°Χ¨ΧΦΌΧ©ΧΦΈΧ ΧΧΦΉ ΧΦΌΦΆΧ ΧΦ²ΧΧΦΌΧ¦ΦΈΧ ΧΧΦΌΧ.
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 YoαΈ₯anan 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 αΈ₯alutza.
ΧΦΌΧΦ°ΧΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦ·ΧΦ·Χͺ ΧΦΌΧΦΌΧ³.
Β§ It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.
ΧΦ°ΧΧΧ ΧΦΌΦΈΧΦ° ΧΦΈΧΦΌΦΈΧ β ΧΦ°Χ€Φ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ Χ’ΧΦΉΧ Φ΄ΧΧ Χ΄ΧΦΈΧΦ΅ΧΧ΄ ΧΦΌΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ.
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.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: ΧΦ΄Χ ΦΌΦ·ΧΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ Χ’ΧΦΉΧ Φ΄ΧΧ Χ΄ΧΦΈΧΦ΅ΧΧ΄ ΧΦΌΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ β Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ§ΧΦΌΧΧΦΌ ΧΦΌΦΈΧ¨Φ°ΧΧΦΌ ΧΦΆΧͺ ΧΧ³ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ ΧΦ΄Χ ΧΦΈΧ’ΧΦΉΧΦΈΧ Χ’Φ·Χ ΧΦΈΧ’ΧΦΉΧΦΈΧΧ΄. ΧΦΌΧΦ΄Χ ΦΌΦ·ΧΦ΄Χ Χ©ΧΦΆΧ’Φ·Χ ΧΦΌΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦ°Χ¨ΦΈΧΦΈΧ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ β Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ΄ΧΧΦΈΧ¨Φ°ΧΧΦΌ Χ©ΧΦ΅Χ ΧΦΌΦ°ΧΦΉΧΦΆΧΦΈ ΧΦΌΧΦ°Χ¨ΧΦΉΧΦ·Χ Χ’Φ·Χ ΧΦΌΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧͺΦ°ΧΦ΄ΧΦΌΦΈΧΧ΄. Χ’Φ·Χ ΧΦΌΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦ°Χ¨ΦΈΧΦΈΧ ΧͺΦΌΦ΅Χ ΧΧΦΉ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ.
The Sages taught: From where is it derived that one does not answer amen in the Temple? As it is stated: βStand up and bless the Lord, your God, from everlasting to everlastingβ (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: βAnd let them say: Blessed be Your glorious name, which is exalted above all blessing and praiseβ (Nehemiah 9:5). This verse indicates that for each and every blessing, you should give Him praise. However, those present do not respond amen.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΌΦ΄Χ¨Φ°ΧΧΦΉΧͺ ΧΦΌΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ ΧΦΌΦ΅ΧΧ¦Φ·Χ? ΧΦ·ΧΦΌΦ·Χ ΧΦ·ΧΦΌΦ°Χ ΦΆΧ‘ΦΆΧͺ Χ ΧΦΉΧΦ΅Χ Χ‘Φ΅Χ€ΦΆΧ¨ ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦ°Χ ΧΦΉΧͺΦ°Χ ΦΈΧΦΌ ΧΧΦΉ ΧΦ°Χ¨ΦΉΧΧ©Χ ΧΦ·ΧΦΌΦ°Χ ΦΆΧ‘ΦΆΧͺ, ΧΦ°Χ¨ΦΉΧΧ©Χ ΧΦ·ΧΦΌΦ°Χ ΦΆΧ‘ΦΆΧͺ Χ ΧΦΉΧͺΦ°Χ ΦΈΧΦΌ ΧΦ·Χ‘ΦΌΦ°ΧΦΈΧ, ΧΦ°ΧΦ·Χ‘ΦΌΦ°ΧΦΈΧ Χ ΧΦΉΧͺΦ°Χ ΦΈΧΦΌ ΧΦ°ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ,
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.
ΧΦ°ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ Χ’ΧΦΉΧΦ΅Χ ΧΦΌΧΦ°Χ§Φ·ΧΦΌΦ΅Χ, ΧΦ°Χ§ΧΦΉΧ¨Φ΅Χ Χ΄ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΧΦΉΧͺΧ΄, ΧΦ°Χ΄ΧΦ·ΧΦ° ΧΦΌΦΆΧ’ΦΈΧ©ΧΧΦΉΧ¨Χ΄. ΧΦ°ΧΧΦΉΧΦ΅Χ ΧΦΆΧͺ ΧΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΧΦ·Χ ΦΌΦ΄ΧΧΦΈΧΦΌ ΧΦΌΦ°ΧΦ΅ΧΧ§ΧΦΉ, ΧΦ°ΧΧΦΉΧΦ΅Χ¨: ΧΦΈΧͺΦ΅Χ¨ ΧΦ΄ΧΦΌΦ·Χ Χ©ΧΦΌΦΆΧ§ΦΌΦΈΧ¨Φ΄ΧΧͺΦ΄Χ ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ ΧΦΌΦΈΧͺΧΦΌΧ ΧΦΌΦΈΧΧ. Χ΄ΧΦΌΧΦΆΧ’ΦΈΧ©ΧΧΦΉΧ¨Χ΄ Χ©ΧΦΆΧΦΌΦ°ΧΧΦΉΧΦΆΧ©Χ ΧΦ·Χ€ΦΌΦ°Χ§ΧΦΌΧΦ΄ΧΧ Χ§ΧΦΉΧ¨Φ΅Χ Χ’Φ·Χ Χ€ΦΌΦΆΧ.
And the High Priest stands; and receives the Torah scroll; and reads the Torah portion beginning with the verse: βAfter the deathβ (Leviticus 16:1β34), and the portion beginning with the verse: βBut on the tenthβ (Leviticus 23:26β32); 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: βAnd on the tenth,β from the book of Numbers (see 29:7β11).
ΧΦΌΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° Χ’ΦΈΧΦΆΧΧΦΈ Χ©ΧΦ°ΧΦΉΧ ΦΆΧ ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ: Χ’Φ·Χ ΧΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦ°Χ’Φ·Χ ΧΦΈΧ’Φ²ΧΧΦΉΧΦΈΧ, ΧΦ°Χ’Φ·Χ ΧΦ·ΧΧΦΉΧΦΈΧΦΈΧΧ, ΧΦ°Χ’Φ·Χ ΧΦ°ΧΦ΄ΧΧΦ·Χͺ ΧΦΆΧ’ΦΈΧΦΉΧ, ΧΦ°Χ’Φ·Χ ΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ, ΧΦ°Χ’Φ·Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°Χ’Φ·Χ ΧΦ·ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ°Χ’Φ·Χ ΧΦ°Χ¨ΧΦΌΧ©ΧΦΈΧΦ·ΧΦ΄Χ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧͺΦΌΦ°Χ€Φ΄ΧΦΌΦΈΧ.
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.
ΧΦΌΦ°ΧΦΈΧ³ Χ©ΧΦΈΧΦ°Χ’Φ·ΧͺΦΌΦ° ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧΧΦΉΧΦ°Χ§Φ΄ΧΧ ΧΦΌΦΈΧΧΦΉΧ ΧΦ°ΧͺΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΌΦ΄ΧΦ°Χ§ΧΦΉΧ ΧΦΈΧ¨Φ·Χ.
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 everyoneβs teacher and master, honor was nevertheless extended to other individuals in his presence without fear of impugning the High Priestβs honor.
ΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦΌΧΦΌΧΦΌΦ·ΧΦΌ ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΧΦΉΧΧΦΉ ΧΦΌΦ°ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΌΧ.
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.
ΧΦ°ΧΦΉΧΦ΅Χ ΧΦΌΦΈΧΧΦΉΧ Χ’ΧΦΉΧΦ΅Χ ΧΦΌΧΦ°Χ§Φ·ΧΦΌΦ΅Χ ΧΦ°Χ§ΧΦΉΧ¨Φ΅Χ ΧΦ°ΧΧΦΌΧ³. Χ΄Χ’ΧΦΉΧΦ΅ΧΧ΄ β ΧΦ΄ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°ΧΧΦΉΧ©ΧΦ΅Χ ΧΧΦΌΧ? ΧΦ°ΧΦΈΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨: ΧΦ΅ΧΧ ΧΦ°Χ©ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ·Χ’Φ²ΧΦΈΧ¨ΦΈΧ ΧΦΆΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦ°ΧΦ΅Χ ΧΦΌΦ΅ΧΧͺ ΧΦΌΦΈΧΦ΄Χ ΧΦΌΦ΄ΧΦ°ΧΦ·Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦΌΦΈΧΦΉΧ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ° ΧΦΌΦΈΧΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ©ΧΦΆΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΧ³ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ΄Χ ΧΦΈΧ ΦΉΧΦ΄Χ ΧΦ°ΧΧΦΉΧ³Χ΄!
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 didnβt 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: βThen 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?β (II Samuel 7:18).
ΧΦΌΦ΄ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦΌΦ°Χ’ΦΆΧΦ°Χ¨Φ·Χͺ Χ ΦΈΧ©ΧΦ΄ΧΧ, ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°Χ’ΦΆΧΦ°Χ¨Φ·Χͺ Χ ΦΈΧ©ΧΦ΄ΧΧ.
The Gemara answers: As Rav αΈ€isda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the womenβs courtyard. Here, too, the reading was in the womenβs courtyard, where it is permitted to sit, as it does not have the sanctified status of the Temple itself.
ΧΦ΅ΧΧͺΦ΄ΧΧΦ΄Χ: ΧΦ°ΧΦ΅ΧΧΦΈΧ Χ§ΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΧΦΉ β ΧΦΌΦΈΧ’Φ²ΧΦΈΧ¨ΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦΌΦΆΧ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΦ°ΧΦ·Χ¨ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨:
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 Yaβakov says: He reads from it on the Temple Mount, as it is stated:
