Yehuda’s name includes the letters of the name of God because he sanctified God’s name in public. When was this? A braita is brought to answer the question in which two versions are brought regarding the question of who went into the Red Sea first – the tribe of Benjamin or Nachshon the son of Aminadav from the tribe of Judah? Rabbi Eliezer ben Yaakov explains how the Levites split up – the elders were in between the two mountains and the others were on top. Rabbi Yoshiya says it split between those who were able to work (to carry the Ark) and those who could not. Rebbi has a totally different understanding of where the people stood – he thinks that all the tribes were at the foot of the mountain – some at the foot of Mount Grizim and some at the foot of Mount Eival as when the verse says “on Mount…” it means next to, as is proven from other instances where on means next to. How were the blessings and curses recited? How many covenants were formed on that day? When else were there covenants formed as the ones on that day? There is a debate about what was received when – Rabbi Yismael holds that general rules were given at Sinai and details at the Tent of Meeting (ohel moed). Rabbi Akiva holds that both were received at Sinai and repeated at the Tent of Meeting and then a third time at Arvot Moav. Rabbi Yehuda ben Nachmani said that all the blessings and curses only relate to one who commits adultery. More details of how the blessings and curses were recited are derived from the verse regarding those who stand on Mount Grizim for the blessings and those who stand on Mount Eival for the curses.
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
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This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Joseph Cohen, Yosef ben Moshe HaCohen, z”l. “He was hard working, loved to sing, esp. as a chazan, and was very dedicated to his family and community.”
Sotah 37
שִׁבְטוֹ שֶׁל בִּנְיָמִין וְיָרַד לַיָּם תְּחִילָּה, שֶׁנֶּאֱמַר: ״שָׁם בִּנְיָמִין צָעִיר רֹדֵם״, אַל תִּקְרֵי ״רֹדֵם״ אֶלָּא ״רָד יָם״. וְהָיוּ שָׂרֵי יְהוּדָה רוֹגְמִים אוֹתָם, שֶׁנֶּאֱמַר: ״שָׂרֵי יְהוּדָה רִגְמָתָם״.
the tribe of Benjamin and descended into the sea first, as it is stated: “There is Benjamin, the youngest, ruling them [rodem]” (Psalms 68:28). Do not read it as: “Ruling them [rodem]”; rather, read it as: Descending [red] into the sea [yam]. And the princes of the tribe of Judah were stoning them [rogmim otam] for plunging in first and not in the proper order, as it is stated in the continuation of the verse: “The princes of Judah, their council [rigmatam]” (Psalms 68:28).
לְפִיכָךְ זָכָה בִּנְיָמִין הַצַּדִּיק וְנַעֲשָׂה אוּשְׁפִּיזְכָן לַגְּבוּרָה, שֶׁנֶּאֱמַר: ״וּבֵין כְּתֵפָיו שָׁכֵן״.
Therefore, Benjamin the righteous was privileged to serve as host to the Divine Presence of the Almighty, as the Temple was built in the territory of Benjamin, as it is stated in Moses’ blessing for the tribe of Benjamin: “The beloved of the Lord shall dwell in safety by Him; He covers him all the day, and He rests between his shoulders” (Deuteronomy 33:12).
אָמַר לוֹ רַבִּי יְהוּדָה: לֹא כָּךְ הָיָה מַעֲשֶׂה, אֶלָּא זֶה אוֹמֵר: אֵין אֲנִי יוֹרֵד תְּחִילָּה לַיָּם, וְזֶה אוֹמֵר: אֵין אֲנִי יוֹרֵד תְּחִילָּה לַיָּם, קָפַץ נַחְשׁוֹן בֶּן עַמִּינָדָב וְיָרַד לַיָּם תְּחִילָּה, שֶׁנֶּאֱמַר: ״סְבָבֻנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל וִיהוּדָה עֹד רָד עִם אֵל״.
Rabbi Yehuda said to Rabbi Meir: That is not how the incident took place. Rather, this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then, in jumped the prince of Judah, Nahshon ben Amminadab, and descended into the sea first, accompanied by his entire tribe, as it is stated: “Ephraim surrounds Me with lies and the house of Israel with deceit, and Judah is yet wayward toward God [rad im El]” (Hosea 12:1), which is interpreted homiletically as: And Judah descended [rad] with God [im El].
וְעָלָיו מְפֹרָשׁ בַּקַּבָּלָה: ״הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד נָפֶשׁ … טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מׇעֳמָד וְגוֹ׳״, ״אַל תִּשְׁטְפֵנִי שִׁבֹּלֶת מַיִם וְאַל תִּבְלָעֵנִי מְצוּלָה וְגוֹ׳״.
And in this regard, the tradition, i.e., the Writings, explicates Nahshon’s prayer at that moment: “Save me, God; for the waters are come in even unto the soul. I am sunk in deep mire, where there is no standing…let not the water flood overwhelm me, neither let the deep swallow me up” (Psalms 69:2–3, 16).
בְּאוֹתָהּ שָׁעָה הָיָה מֹשֶׁה מַאֲרִיךְ בִּתְפִלָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: יְדִידַיי טוֹבְעִים בַּיָּם וְאַתָּה מַאֲרִיךְ בִּתְפִלָּה לְפָנַי?! אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! וּמָה בְּיָדִי לַעֲשׂוֹת? אָמַר לוֹ: ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ וְגוֹ׳״.
At that time, Moses was prolonging his prayer. The Holy One, Blessed be He, said to him: My beloved ones are drowning in the sea and you prolong your prayer to me? Moses said before Him: Master of the Universe, but what can I do? God said to him: “Speak to the children of Israel that they go forward. And you, lift up your rod and stretch out your hand” (Exodus 14:15–16).
לְפִיכָךְ, זָכָה יְהוּדָה לַעֲשׂוֹת מֶמְשָׁלָה בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״הָיְתָה יְהוּדָה לְקׇדְשׁוֹ יִשְׂרָאֵל מַמְשְׁלוֹתָיו״, מָה טַעַם ״הָיְתָה יְהוּדָה לְקׇדְשׁוֹ וְיִשְׂרָאֵל מַמְשְׁלוֹתָיו״ — מִשּׁוּם דְּ״הַיָּם רָאָה וַיָּנֹס״.
For this reason, because Nahshon and the tribe of Judah went into the sea first, the tribe of Judah merited to govern Israel, as it is stated: “Judah became His sanctuary, Israel His dominion. The sea saw it and fled” (Psalms 114:2–3). The baraita interprets the verses in this manner: What is the reason that Judah became His sanctuary and Israel came under His dominion? It is because “the sea saw it and fled.”
תַּנְיָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אִי אֶפְשָׁר לוֹמַר לֵוִי לְמַטָּה, שֶׁכְּבָר נֶאֱמַר לְמַעְלָה. וְאִי אֶפְשָׁר לוֹמַר לְמַעְלָה, שֶׁכְּבָר נֶאֱמַר לְמַטָּה.
§ The Gemara returns to discussing the blessing and curses. It is taught in a baraita (Tosefta 8:9) that Rabbi Eliezer ben Ya’akov says: It is impossible to say that the tribe of Levi stood below, between the two mountains, as it is already stated that they were above, in the verse: “These shall stand on Mount Gerizim to bless the people when you have passed over the Jordan: Simeon and Levi and Judah” (Deuteronomy 27:12). And it is impossible to say that they stood above on the mountain because it is already stated: “And all of Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side before the priests the Levites” (Joshua 8:33). This shows that the Levites stood below, between the mountains, with the Ark.
הָא כֵּיצַד? זִקְנֵי כְּהוּנָּה וּלְוִיָּה לְמַטָּה, וְהַשְּׁאָר לְמַעְלָה. רַבִּי יֹאשִׁיָּה אוֹמֵר: כׇּל הָרָאוּי לְשָׁרֵת לְמַטָּה, וְהַשְּׁאָר לְמַעְלָה.
How is this possible? Only the Elders of the priesthood and the Levites stood below, and the rest of the Levites stood above on the mountain. Rabbi Yoshiya says: Any Levite who was fit to serve in the Temple stood below, between the mountains, and the rest of the tribe, who were too young or too old to serve in the Temple, stood above on the mountain.
רַבִּי אוֹמֵר: אֵלּוּ וְאֵלּוּ לְמַטָּה הֵן עוֹמְדִים, הָפְכוּ פְּנֵיהֶם כְּלַפֵּי הַר גְּרִיזִים וּפָתְחוּ בִּבְרָכָה, כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בִּקְלָלָה. מַאי ״עַל״ — עַל בְּסָמוּךְ.
Rabbi Yehuda HaNasi says: Both the Levites and the Israelites were standing below. They turned to face Mount Gerizim and opened with a blessing, and then they turned toward Mount Ebal and opened with a curse. Therefore, what is the meaning of the verse: “These shall stand on [al] Mount Gerizim to bless the people” (Deuteronomy 27:12)? “Al” means adjacent to the mountain but not actually on the mountain itself.
כִּדְתַנְיָא: ״וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבוֹנָה זַכָּה״, רַבִּי אוֹמֵר: ״עַל״ — בְּסָמוּךְ. אַתָּה אוֹמֵר ״עַל״ בְּסָמוּךְ, אוֹ אֵינוֹ אֶלָּא עַל מַמָּשׁ? כְּשֶׁהוּא אוֹמֵר ״וְסַכֹּתָ עַל הָאָרֹן״, הֱוֵי אוֹמֵר ״עַל״ בְּסָמוּךְ.
As it is taught in a baraita that discusses the shewbread: “And you shall put pure frankincense on [al] each row” (Leviticus 24:7). Rabbi Yehuda HaNasi says: “Al” in this instance means adjacent to. Do you say that “al” means adjacent to, or perhaps it carries only its literal meaning of “on”? When it says in the verse: “And you shall screen the Ark [al haAron] with the curtain” (Exodus 40:3), the word “al” cannot mean on, as the curtain that separated the Sanctuary and the Holy of Holies was not placed on top of the Ark, but near it. Therefore, you must say that “al” means adjacent to.
הָפְכוּ פְּנֵיהֶם כְּלַפֵּי הַר גְּרִיזִים וּפָתְחוּ בִּבְרָכָה כּוּ׳, תָּנוּ רַבָּנַן: ״בָּרוּךְ״ בִּכְלָל, ״בָּרוּךְ״ בִּפְרָט. ״אָרוּר״ בִּכְלָל, ״אָרוּר״ בִּפְרָט, לִלְמוֹד וּלְלַמֵּד לִשְׁמוֹר וְלַעֲשׂוֹת, הֲרֵי
§ It is stated in the mishna: They turned to face Mount Gerizim and opened with a blessing: Blessed be the man who does not make a graven or molten image (see Deuteronomy 27:15), and these people and those people, i.e., the two groups standing on either mountain, answered: Amen. Then they turned to face Mount Ebal and opened with the curse: “Cursed be the man who makes a graven or molten image” (Deuteronomy 27:15), and these people and those people answered: Amen. The Sages taught (Tosefta 8:10): The blessings and curses include a general blessing for one who fulfills the entire Torah, and a particular blessing for each individual statement mentioned in the blessings and curses. Likewise, there is a general curse for one who does not fulfill the entire Torah and a particular curse for each individual statement. And for each of the blessings and curses there is a mitzva to learn and to teach, and to keep and to perform. Consequently,
אַרְבַּע, אַרְבַּע וְאַרְבַּע הֲרֵי שְׁמוֹנֶה, שְׁמוֹנֶה וּשְׁמוֹנֶה הֲרֵי שֵׁשׁ עֶשְׂרֵה. וְכֵן בְּסִינַי, וְכֵן בְּעַרְבוֹת מוֹאָב, שֶׁנֶּאֱמַר: ״אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה וְגוֹ׳, וּכְתִיב: ״וּשְׁמַרְתֶּם אֶת דִּבְרֵי הַבְּרִית הַזֹּאת וְגוֹ׳״. נִמְצָא אַרְבָּעִים וּשְׁמוֹנֶה בְּרִיתוֹת עַל כׇּל מִצְוָה וּמִצְוָה.
every mitzva contains four aspects. Four general aspects and four specific aspects add up to eight. Eight blessings and eight curses add up to sixteen. And so too at Mount Sinai, and so too at the plains of Moab, as it is stated: “These are the words of the covenant that the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant that He made with them in Horeb” (Deuteronomy 28:69). And it is written: “Observe therefore the words of this covenant” (Deuteronomy 29:8). It follows that between the three events where sixteen covenants were made, God established forty-eight covenants for each and every mitzva.
רַבִּי שִׁמְעוֹן מוֹצִיא הַר גְּרִיזִים וְהַר עֵיבָל, וּמַכְנִיס אֹהֶל מוֹעֵד שֶׁבַּמִּדְבָּר.
Rabbi Shimon excludes Mount Gerizim and Mount Ebal from this list because only some of the mitzvot were mentioned there, and he includes instead the covenant at the Tent of Meeting in the desert.
וּבִפְלוּגְתָּא דְּהָנֵי תַּנָּאֵי דְּתַנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: כְּלָלוֹת נֶאֶמְרוּ בְּסִינַי וּפְרָטוֹת בְּאֹהֶל מוֹעֵד. רַבִּי עֲקִיבָא אוֹמֵר: כְּלָלוֹת וּפְרָטוֹת נֶאֶמְרוּ בְּסִינַי, וְנִשְׁנוּ בְּאֹהֶל מוֹעֵד, וְנִשְׁתַּלְּשׁוּ בְּעַרְבוֹת מוֹאָב.
The Gemara explains: And it is in the dispute between these tanna’im that they disagree, as it is taught in a baraita (Tosefta 8:11): Rabbi Yishmael says: General statements were said at Sinai, i.e., Moses received general mitzvot at Sinai, including the Ten Commandments. And the details of the mitzvot were explained to Moses at a later time in the Tent of Meeting. Rabbi Akiva says: Both general statements and the details of mitzvot were said at Sinai, and later repeated in the Tent of Meeting, and reiterated a third time by Moses to the Jewish people in the plains of Moab. Rabbi Shimon holds in accordance with his teacher, Rabbi Akiva, and counts Mount Sinai and the Tent of Meeting as two distinct places where all of the mitzvot were given.
וְאֵין לָךְ כׇּל דְּבַר מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת.
The baraita concludes: And there is no mitzva written in the Torah for which forty-eight covenants were not established.
רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשּׁוּם רַבִּי שִׁמְעוֹן: אֵין לְךָ מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת שֶׁל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים.
Rabbi Shimon ben Yehuda Ish Kefar Akko said in the name of Rabbi Shimon: There is no mitzva written in the Torah for which forty-eight covenants were not established 603,550 times, corresponding to the population of the Jewish people in the desert. This is because each member of the Jewish people received the covenant both for himself and as a guarantor for the rest of the Jewish people.
אָמַר רַבִּי: לְדִבְרֵי רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ שֶׁאָמַר מִשּׁוּם רַבִּי שִׁמְעוֹן, אֵין לְךָ כׇּל מִצְוָה וּמִצְוָה שֶׁבַּתּוֹרָה שֶׁלֹּא נִכְרְתוּ עָלֶיהָ אַרְבָּעִים וּשְׁמֹנֶה בְּרִיתוֹת שֶׁל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים. נִמְצָא לְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים.
Rabbi Yehuda HaNasi says: According to the statement of Rabbi Shimon ben Yehuda Ish Kefar Akko, who spoke in the name of Rabbi Shimon, there is no mitzva in the Torah for which forty-eight covenants were not established 603,550 times; it follows that for every one of the Jewish people there were 603,550 covenants.
מַאי בֵּינַיְיהוּ? אָמַר רַב מְשַׁרְשְׁיָא: עָרְבָא וְעָרְבָא דְעָרְבָא אִיכָּא בֵּינַיְיהוּ.
The Gemara asks: What is the difference between the statements of Rabbi Shimon ben Yehuda Ish Kefar Akko and Rabbi Yehuda HaNasi? What does the statement of Rabbi Yehuda HaNasi add? Rav Mesharshiyya said: The matter of a guarantor and a guarantor for a guarantor is the difference between them. According to Rabbi Yehuda HaNasi, every Jew is not only rendered a guarantor for every other Jew, but he is also rendered a guarantor for every other Jew’s responsibility as a guarantor. Therefore, according to his calculation, the number of covenants is multiplied again by 603,550.
דָּרֵשׁ רַבִּי יְהוּדָה בֶּן נַחְמָנִי מְתוּרְגְּמָנֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל הַפָּרָשָׁה כּוּלָּהּ לֹא נֶאֶמְרָה אֶלָּא בְּנוֹאֵף וְנוֹאֶפֶת,
§ Rabbi Yehuda ben Naḥmani, the disseminator of Rabbi Shimon ben Lakish, taught: The entire passage of the blessings and curses is stated only in reference to an adulterer and adulteress.
״אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה וְגוֹ׳״, בְּ״אָרוּר״ סַגִּי לֵיהּ? אֶלָּא: זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד בֵּן, וְהָלַךְ לְבֵין אוּמּוֹת הָעוֹלָם וְעָבַד עֲבוֹדָה זָרָה. אֲרוּרִין אָבִיו וְאִמּוֹ שֶׁל זֶה שֶׁכָּךְ גָּרְמוּ לוֹ.
This is proved from the verse: “Cursed is the man who makes a graven or molten image” (Deuteronomy 27:15). Is a curse a sufficient consequence for the actions of an idol worshipper? He has rebelled against the fundamental tenet of the Torah. Rather, this is referring to one who engaged in sexual intercourse with a forbidden relative and bore her a mamzer son. And the son, who is not allowed to marry a Jew of unflawed lineage, went to live among the other nations of the world and engaged in idol worship. His father and mother are cursed for causing him to worship idols. Likewise, the rest of the curses refer to sins that are the result of adultery.
תָּנוּ רַבָּנַן: ״וְנָתַתָּ אֶת הַבְּרָכָה עַל הַר גְּרִזִים וְאֶת הַקְּלָלָה וְגוֹ׳״, מָה תַּלְמוּד? לוֹמַר אִם לְלַמֵּד שֶׁתְּהֵא בְּרָכָה עַל הַר גְּרִזִים וּקְלָלָה עַל הַר עֵיבָל, הֲרֵי כְּבָר נֶאֱמַר ״אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם עַל הַר גְּרִזִים״, וּכְתִיב ״וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה בְּהַר עֵיבָל״! אֶלָּא לְהַקְדִּים בְּרָכָה לִקְלָלָה.
The Sages taught: “And you shall give the blessing on Mount Gerizim and the curse on Mount Ebal” (Deuteronomy 11:29). Why must the verse state this? If it is to teach that the blessing must be given on Mount Gerizim and the curse on Mount Ebal, it is already stated: “These shall stand on Mount Gerizim to bless the people” (Deuteronomy 27:12), and it is written: “And these shall stand on Mount Ebal for the curse” (Deuteronomy 27:13). Rather, the verse teaches that the proclamation of the blessing must precede the curse.
יָכוֹל יִהְיוּ כׇּל הַבְּרָכוֹת קוֹדְמוֹת לַקְּלָלוֹת, תַּלְמוּד לוֹמַר: ״בְּרָכָה״ וּ״קְלָלָה״ — בְּרָכָה אַחַת קוֹדֶמֶת לִקְלָלָה, וְאֵין כׇּל הַבְּרָכוֹת קוֹדְמוֹת לַקְּלָלוֹת.
One might have thought that all of the blessings should precede the curses. Therefore, the verse states “blessing” and “curse” in the singular, to teach that one blessing precedes each curse, but all of the blessings do not precede the curses. The blessings and curses were recited alternately, first one blessing and then one curse.
וּלְהַקִּישׁ בְּרָכָה לִקְלָלָה, לוֹמַר לָךְ: מָה קְלָלָה בִּלְוִיִּם, אַף בְּרָכָה בִּלְוִיִּם. וּמָה קְלָלָה בְּקוֹל רָם, אַף בְּרָכָה בְּקוֹל רָם. וּמָה קְלָלָה בִּלְשׁוֹן הַקּוֹדֶשׁ, אַף בְּרָכָה בִּלְשׁוֹן הַקּוֹדֶשׁ. וּמָה קְלָלָה בִּכְלָל וּפְרָט, אַף בְּרָכָה בִּכְלָל וּפְרָט. וּמָה קְלָלָה — אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִים ״אָמֵן״, אַף בְּרָכָה — אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִים ״אָמֵן״.
And furthermore, the verse comes to juxtapose the blessing with the curse, to say to you that just as the curse is recited by the Levites, so too, the blessing is uttered by the Levites; and just as the curse is proclaimed loudly, so too, the blessing is proclaimed loudly; and just as the curse is proclaimed in the sacred tongue, Hebrew, so too, the blessing is proclaimed in the sacred tongue; and just as the curse is proclaimed both in general and in detail, so too, the blessing is proclaimed in general and in detail. And just as after the curse is uttered, both groups of people on each mountain respond and say amen, so too, after the blessing is uttered, both groups respond and say amen.
מַתְנִי׳ בִּרְכַּת כֹּהֲנִים כֵּיצַד? בַּמְּדִינָה אוֹמֵר אוֹתָהּ שָׁלֹשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אַחַת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם
MISHNA: How is the Priestly Benediction recited? In the country, i.e., outside the Temple, the priest recites the verses as three blessings, pausing between each verse while the people respond amen. And in the Temple, the priests recite all three verses as one blessing, after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. In the Temple, the priest utters the name of God
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Jerusalem, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
NJ, United States
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 heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, 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 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
Mamaroneck, NY, United States
Berlin, Germany
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
After being so inspired by the siyum shas two years ago, I began tentatively learning daf yomi, like Rabbanut Michelle kept saying – taking one daf at a time. I’m still taking it one daf at a time, one masechet at a time, but I’m loving it and am still so inspired by Rabbanit Michelle and the Hadran community, and yes – I am proud to be finishing Seder Mo’ed.
Bet Shemesh, Israel
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
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
I had tried to start after being inspired by the hadran siyum, but did not manage to stick to it. However, just before masechet taanit, our rav wrote a message to the shul WhatsApp encouraging people to start with masechet taanit, so I did! And this time, I’m hooked! I listen to the shiur every day , and am also trying to improve my skills.
Yad Binyamin, Israel
Sotah 37
Χ©ΧΦ΄ΧΦ°ΧΧΦΉ Χ©ΧΦΆΧ ΧΦΌΦ΄Χ Φ°ΧΦΈΧΦ΄ΧΧ ΧΦ°ΧΦΈΧ¨Φ·Χ ΧΦ·ΧΦΌΦΈΧ ΧͺΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ©ΧΦΈΧ ΧΦΌΦ΄Χ Φ°ΧΦΈΧΦ΄ΧΧ Χ¦ΦΈΧ’Φ΄ΧΧ¨ Χ¨ΦΉΧΦ΅ΧΧ΄, ΧΦ·Χ ΧͺΦΌΦ΄Χ§Φ°Χ¨Φ΅Χ Χ΄Χ¨ΦΉΧΦ΅ΧΧ΄ ΧΦΆΧΦΌΦΈΧ Χ΄Χ¨ΦΈΧ ΧΦΈΧΧ΄. ΧΦ°ΧΦΈΧΧΦΌ Χ©ΧΦΈΧ¨Φ΅Χ ΧΦ°ΧΧΦΌΧΦΈΧ Χ¨ΧΦΉΧΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ©ΧΦΈΧ¨Φ΅Χ ΧΦ°ΧΧΦΌΧΦΈΧ Χ¨Φ΄ΧΦ°ΧΦΈΧͺΦΈΧΧ΄.
the tribe of Benjamin and descended into the sea first, as it is stated: βThere is Benjamin, the youngest, ruling them [rodem]β (Psalms 68:28). Do not read it as: βRuling them [rodem]β; rather, read it as: Descending [red] into the sea [yam]. And the princes of the tribe of Judah were stoning them [rogmim otam] for plunging in first and not in the proper order, as it is stated in the continuation of the verse: βThe princes of Judah, their council [rigmatam]β (Psalms 68:28).
ΧΦ°Χ€Φ΄ΧΧΦΈΧΦ° ΧΦΈΧΦΈΧ ΧΦΌΦ΄Χ Φ°ΧΦΈΧΦ΄ΧΧ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§ ΧΦ°Χ Φ·Χ’Φ²Χ©ΧΦΈΧ ΧΧΦΌΧ©ΧΦ°Χ€ΦΌΦ΄ΧΧΦ°ΧΦΈΧ ΧΦ·ΧΦΌΦ°ΧΧΦΌΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΧΦ΅ΧΧ ΧΦΌΦ°ΧͺΦ΅Χ€ΦΈΧΧ Χ©ΧΦΈΧΦ΅ΧΧ΄.
Therefore, Benjamin the righteous was privileged to serve as host to the Divine Presence of the Almighty, as the Temple was built in the territory of Benjamin, as it is stated in Mosesβ blessing for the tribe of Benjamin: βThe beloved of the Lord shall dwell in safety by Him; He covers him all the day, and He rests between his shouldersβ (Deuteronomy 33:12).
ΧΦΈΧΦ·Χ¨ ΧΧΦΉ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ: ΧΦΉΧ ΧΦΌΦΈΧΦ° ΧΦΈΧΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ, ΧΦΆΧΦΌΦΈΧ ΧΦΆΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ ΧΦ²Χ Φ΄Χ ΧΧΦΉΧ¨Φ΅Χ ΧͺΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ·ΧΦΌΦΈΧ, ΧΦ°ΧΦΆΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ ΧΦ²Χ Φ΄Χ ΧΧΦΉΧ¨Φ΅Χ ΧͺΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ·ΧΦΌΦΈΧ, Χ§ΦΈΧ€Φ·Χ₯ Χ Φ·ΧΦ°Χ©ΧΧΦΉΧ ΧΦΌΦΆΧ Χ’Φ·ΧΦΌΦ΄ΧΧ ΦΈΧΦΈΧ ΧΦ°ΧΦΈΧ¨Φ·Χ ΧΦ·ΧΦΌΦΈΧ ΧͺΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ‘Φ°ΧΦΈΧΦ»Χ Φ΄Χ ΧΦ°ΧΦ·ΧΦ·Χ©Χ ΧΦΆΧ€Φ°Χ¨Φ·ΧΦ΄Χ ΧΦΌΧΦ°ΧΦ΄Χ¨Φ°ΧΦΈΧ ΧΦΌΦ΅ΧΧͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ΄ΧΧΧΦΌΧΦΈΧ Χ’ΦΉΧ Χ¨ΦΈΧ Χ’Φ΄Χ ΧΦ΅ΧΧ΄.
Rabbi Yehuda said to Rabbi Meir: That is not how the incident took place. Rather, this tribe said: I am not going into the sea first, and that tribe said: I am not going into the sea first. Then, in jumped the prince of Judah, Nahshon ben Amminadab, and descended into the sea first, accompanied by his entire tribe, as it is stated: βEphraim surrounds Me with lies and the house of Israel with deceit, and Judah is yet wayward toward God [rad im El]β (Hosea 12:1), which is interpreted homiletically as: And Judah descended [rad] with God [im El].
ΧΦ°Χ’ΦΈΧΦΈΧΧ ΧΦ°Χ€ΦΉΧ¨ΦΈΧ©Χ ΧΦΌΦ·Χ§ΦΌΦ·ΧΦΌΦΈΧΦΈΧ: Χ΄ΧΧΦΉΧ©ΧΦ΄ΧΧ’Φ΅Χ Φ΄Χ ΧΦ±ΧΦΉΧΦ΄ΧΧ ΧΦΌΦ΄Χ ΧΦΈΧΧΦΌ ΧΦ·ΧΦ΄Χ Χ’Φ·Χ Χ ΦΈΧ€ΦΆΧ©Χ … ΧΦΈΧΦ·Χ’Φ°ΧͺΦΌΦ΄Χ ΧΦΌΦ΄ΧΧΦ΅Χ ΧΦ°Χ¦ΧΦΌΧΦΈΧ ΧΦ°ΧΦ΅ΧΧ ΧΧΧ’Φ³ΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄, Χ΄ΧΦ·Χ ΧͺΦΌΦ΄Χ©ΧΦ°ΧΦ°Χ€Φ΅Χ Φ΄Χ Χ©ΧΦ΄ΧΦΌΦΉΧΦΆΧͺ ΧΦ·ΧΦ΄Χ ΧΦ°ΧΦ·Χ ΧͺΦΌΦ΄ΧΦ°ΧΦΈΧ’Φ΅Χ Φ΄Χ ΧΦ°Χ¦ΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄.
And in this regard, the tradition, i.e., the Writings, explicates Nahshonβs prayer at that moment: βSave me, God; for the waters are come in even unto the soul. I am sunk in deep mire, where there is no standingβ¦let not the water flood overwhelm me, neither let the deep swallow me upβ (Psalms 69:2β3, 16).
ΧΦΌΦ°ΧΧΦΉΧͺΦΈΧΦΌ Χ©ΧΦΈΧ’ΦΈΧ ΧΦΈΧΦΈΧ ΧΦΉΧ©ΧΦΆΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΌΦ΄ΧͺΦ°Χ€Φ΄ΧΦΌΦΈΧ, ΧΦΈΧΦ·Χ¨ ΧΧΦΉ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ: ΧΦ°ΧΦ΄ΧΧΦ·ΧΧ ΧΧΦΉΧΦ°Χ’Φ΄ΧΧ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΌΦ΄ΧͺΦ°Χ€Φ΄ΧΦΌΦΈΧ ΧΦ°Χ€ΦΈΧ Φ·Χ?! ΧΦΈΧΦ·Χ¨ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ: Χ¨Φ΄ΧΦΌΧΦΉΧ ΧΦΉ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ! ΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ΄Χ ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺ? ΧΦΈΧΦ·Χ¨ ΧΧΦΉ: Χ΄ΧΦΌΦ·ΧΦΌΦ΅Χ¨ ΧΦΆΧ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ°ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ. ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦΈΧ¨Φ΅Χ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°ΧΦΈ ΧΦΌΧ Φ°ΧΦ΅Χ ΧΦΆΧͺ ΧΦΈΧΦ°ΧΦΈ ΧΦ°ΧΧΦΉΧ³Χ΄.
At that time, Moses was prolonging his prayer. The Holy One, Blessed be He, said to him: My beloved ones are drowning in the sea and you prolong your prayer to me? Moses said before Him: Master of the Universe, but what can I do? God said to him: βSpeak to the children of Israel that they go forward. And you, lift up your rod and stretch out your handβ (Exodus 14:15β16).
ΧΦ°Χ€Φ΄ΧΧΦΈΧΦ°, ΧΦΈΧΦΈΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺ ΧΦΆΧΦ°Χ©ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΈΧΦ°ΧͺΦΈΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ°Χ§ΧΧΦ°Χ©ΧΧΦΉ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ·ΧΦ°Χ©ΧΦ°ΧΧΦΉΧͺΦΈΧΧΧ΄, ΧΦΈΧ ΧΦ·Χ’Φ·Χ Χ΄ΧΦΈΧΦ°ΧͺΦΈΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ°Χ§ΧΧΦ°Χ©ΧΧΦΉ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ·ΧΦ°Χ©ΧΦ°ΧΧΦΉΧͺΦΈΧΧΧ΄ β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°Χ΄ΧΦ·ΧΦΌΦΈΧ Χ¨ΦΈΧΦΈΧ ΧΦ·ΧΦΌΦΈΧ ΦΉΧ‘Χ΄.
For this reason, because Nahshon and the tribe of Judah went into the sea first, the tribe of Judah merited to govern Israel, as it is stated: βJudah became His sanctuary, Israel His dominion. The sea saw it and fledβ (Psalms 114:2β3). The baraita interprets the verses in this manner: What is the reason that Judah became His sanctuary and Israel came under His dominion? It is because βthe sea saw it and fled.β
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦΌΦΆΧ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΄Χ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨ ΧΧΦΉΧΦ·Χ¨ ΧΦ΅ΧΦ΄Χ ΧΦ°ΧΦ·ΧΦΌΦΈΧ, Χ©ΧΦΆΧΦΌΦ°ΧΦΈΧ¨ Χ ΦΆΧΦ±ΧΦ·Χ¨ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦΆΧ€Φ°Χ©ΧΦΈΧ¨ ΧΧΦΉΧΦ·Χ¨ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ, Χ©ΧΦΆΧΦΌΦ°ΧΦΈΧ¨ Χ ΦΆΧΦ±ΧΦ·Χ¨ ΧΦ°ΧΦ·ΧΦΌΦΈΧ.
Β§ The Gemara returns to discussing the blessing and curses. It is taught in a baraita (Tosefta 8:9) that Rabbi Eliezer ben Yaβakov says: It is impossible to say that the tribe of Levi stood below, between the two mountains, as it is already stated that they were above, in the verse: βThese shall stand on Mount Gerizim to bless the people when you have passed over the Jordan: Simeon and Levi and Judahβ (Deuteronomy 27:12). And it is impossible to say that they stood above on the mountain because it is already stated: βAnd all of Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side before the priests the Levitesβ (Joshua 8:33). This shows that the Levites stood below, between the mountains, with the Ark.
ΧΦΈΧ ΧΦΌΦ΅ΧΧ¦Φ·Χ? ΧΦ΄Χ§Φ°Χ Φ΅Χ ΧΦΌΦ°ΧΧΦΌΧ ΦΌΦΈΧ ΧΦΌΧΦ°ΧΦ΄ΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΉΧΧ©ΧΦ΄ΧΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΧΧ ΧΦΈΧ¨ΦΈΧΧΦΌΧ ΧΦ°Χ©ΧΦΈΧ¨Φ΅Χͺ ΧΦ°ΧΦ·ΧΦΌΦΈΧ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧΦ°ΧΦ·Χ’Φ°ΧΦΈΧ.
How is this possible? Only the Elders of the priesthood and the Levites stood below, and the rest of the Levites stood above on the mountain. Rabbi Yoshiya says: Any Levite who was fit to serve in the Temple stood below, between the mountains, and the rest of the tribe, who were too young or too old to serve in the Temple, stood above on the mountain.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΦΌΧΦΌ ΧΦ°ΧΦ΅ΧΦΌΧΦΌ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦ΅Χ Χ’ΧΦΉΧΦ°ΧΦ΄ΧΧ, ΧΦΈΧ€Φ°ΧΧΦΌ Χ€ΦΌΦ°Χ Φ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΧΦ΄ΧΧ ΧΦΌΧ€ΦΈΧͺΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨ΦΈΧΦΈΧ, ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ ΧΦ·Χ¨ Χ’Φ΅ΧΧΦΈΧ ΧΦΌΧ€ΦΈΧͺΦ°ΧΧΦΌ ΧΦΌΦ΄Χ§Φ°ΧΦΈΧΦΈΧ. ΧΦ·ΧΧ Χ΄Χ’Φ·ΧΧ΄ β Χ’Φ·Χ ΧΦΌΦ°Χ‘ΦΈΧΧΦΌΧΦ°.
Rabbi Yehuda HaNasi says: Both the Levites and the Israelites were standing below. They turned to face Mount Gerizim and opened with a blessing, and then they turned toward Mount Ebal and opened with a curse. Therefore, what is the meaning of the verse: βThese shall stand on [al] Mount Gerizim to bless the peopleβ (Deuteronomy 27:12)? βAlβ means adjacent to the mountain but not actually on the mountain itself.
ΧΦΌΦ΄ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦ°Χ ΦΈΧͺΦ·ΧͺΦΌΦΈ Χ’Φ·Χ ΧΦ·ΧΦΌΦ·Χ’Φ²Χ¨ΦΆΧΦΆΧͺ ΧΦ°ΧΧΦΉΧ ΦΈΧ ΧΦ·ΧΦΌΦΈΧΧ΄, Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦ΅Χ¨: Χ΄Χ’Φ·ΧΧ΄ β ΧΦΌΦ°Χ‘ΦΈΧΧΦΌΧΦ°. ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ΅Χ¨ Χ΄Χ’Φ·ΧΧ΄ ΧΦΌΦ°Χ‘ΦΈΧΧΦΌΧΦ°, ΧΧΦΉ ΧΦ΅ΧΧ ΧΦΉ ΧΦΆΧΦΌΦΈΧ Χ’Φ·Χ ΧΦ·ΧΦΌΦΈΧ©Χ? ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΧΦΉΧΦ΅Χ¨ Χ΄ΧΦ°Χ‘Φ·ΧΦΌΦΉΧͺΦΈ Χ’Φ·Χ ΧΦΈΧΦΈΧ¨ΦΉΧΧ΄, ΧΦ±ΧΦ΅Χ ΧΧΦΉΧΦ΅Χ¨ Χ΄Χ’Φ·ΧΧ΄ ΧΦΌΦ°Χ‘ΦΈΧΧΦΌΧΦ°.
As it is taught in a baraita that discusses the shewbread: βAnd you shall put pure frankincense on [al] each rowβ (Leviticus 24:7). Rabbi Yehuda HaNasi says: βAlβ in this instance means adjacent to. Do you say that βalβ means adjacent to, or perhaps it carries only its literal meaning of βonβ? When it says in the verse: βAnd you shall screen the Ark [al haAron] with the curtainβ (Exodus 40:3), the word βalβ cannot mean on, as the curtain that separated the Sanctuary and the Holy of Holies was not placed on top of the Ark, but near it. Therefore, you must say that βalβ means adjacent to.
ΧΦΈΧ€Φ°ΧΧΦΌ Χ€ΦΌΦ°Χ Φ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅Χ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΧΦ΄ΧΧ ΧΦΌΧ€ΦΈΧͺΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦΌΧ³, ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦΌΦΈΧ¨ΧΦΌΧΦ°Χ΄ ΧΦΌΦ΄ΧΦ°ΧΦΈΧ, Χ΄ΧΦΌΦΈΧ¨ΧΦΌΧΦ°Χ΄ ΧΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ. Χ΄ΧΦΈΧ¨ΧΦΌΧ¨Χ΄ ΧΦΌΦ΄ΧΦ°ΧΦΈΧ, Χ΄ΧΦΈΧ¨ΧΦΌΧ¨Χ΄ ΧΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ, ΧΦ΄ΧΦ°ΧΧΦΉΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΄Χ©ΧΦ°ΧΧΦΉΧ¨ ΧΦ°ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺ, ΧΦ²Χ¨Φ΅Χ
Β§ It is stated in the mishna: They turned to face Mount Gerizim and opened with a blessing: Blessed be the man who does not make a graven or molten image (see Deuteronomy 27:15), and these people and those people, i.e., the two groups standing on either mountain, answered: Amen. Then they turned to face Mount Ebal and opened with the curse: βCursed be the man who makes a graven or molten imageβ (Deuteronomy 27:15), and these people and those people answered: Amen. The Sages taught (Tosefta 8:10): The blessings and curses include a general blessing for one who fulfills the entire Torah, and a particular blessing for each individual statement mentioned in the blessings and curses. Likewise, there is a general curse for one who does not fulfill the entire Torah and a particular curse for each individual statement. And for each of the blessings and curses there is a mitzva to learn and to teach, and to keep and to perform. Consequently,
ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’, ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ²Χ¨Φ΅Χ Χ©ΧΦ°ΧΧΦΉΧ ΦΆΧ, Χ©ΧΦ°ΧΧΦΉΧ ΦΆΧ ΧΦΌΧ©ΧΦ°ΧΧΦΉΧ ΦΆΧ ΧΦ²Χ¨Φ΅Χ Χ©ΧΦ΅Χ©Χ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΅Χ. ΧΦ°ΧΦ΅Χ ΧΦΌΦ°Χ‘Φ΄ΧΧ Φ·Χ, ΧΦ°ΧΦ΅Χ ΧΦΌΦ°Χ’Φ·Χ¨Φ°ΧΧΦΉΧͺ ΧΧΦΉΧΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ΅ΧΦΌΦΆΧ ΧΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦ°Χ¨Φ΄ΧΧͺ ΧΦ²Χ©ΧΦΆΧ¨ Χ¦Φ΄ΧΦΌΦΈΧ ΧΧ³ ΧΦΆΧͺ ΧΦΉΧ©ΧΦΆΧ ΧΦ°ΧΧΦΉΧ³, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΧ©ΧΦ°ΧΦ·Χ¨Φ°ΧͺΦΌΦΆΧ ΧΦΆΧͺ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΦ°Χ¨Φ΄ΧΧͺ ΧΦ·ΧΦΌΦΉΧΧͺ ΧΦ°ΧΧΦΉΧ³Χ΄. Χ Φ΄ΧΦ°Χ¦ΦΈΧ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΄ΧΧ ΧΦΌΧ©ΧΦ°ΧΧΦΉΧ ΦΆΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺΧΦΉΧͺ Χ’Φ·Χ ΧΦΌΧΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦΌΧΦ΄Χ¦Φ°ΧΦΈΧ.
every mitzva contains four aspects. Four general aspects and four specific aspects add up to eight. Eight blessings and eight curses add up to sixteen. And so too at Mount Sinai, and so too at the plains of Moab, as it is stated: βThese are the words of the covenant that the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant that He made with them in Horebβ (Deuteronomy 28:69). And it is written: βObserve therefore the words of this covenantβ (Deuteronomy 29:8). It follows that between the three events where sixteen covenants were made, God established forty-eight covenants for each and every mitzva.
Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧ¦Φ΄ΧΧ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΧΦ΄ΧΧ ΧΦ°ΧΦ·Χ¨ Χ’Φ΅ΧΧΦΈΧ, ΧΦΌΧΦ·ΧΦ°Χ Φ΄ΧΧ‘ ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΦ°ΧΦΌΦΈΧ¨.
Rabbi Shimon excludes Mount Gerizim and Mount Ebal from this list because only some of the mitzvot were mentioned there, and he includes instead the covenant at the Tent of Meeting in the desert.
ΧΦΌΧΦ΄Χ€Φ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧ Φ΅Χ ΧͺΦΌΦ·Χ ΦΌΦΈΧΦ΅Χ ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΦ°ΧΦΈΧΧΦΉΧͺ Χ ΦΆΧΦΆΧΦ°Χ¨ΧΦΌ ΧΦΌΦ°Χ‘Φ΄ΧΧ Φ·Χ ΧΦΌΧ€Φ°Χ¨ΦΈΧΧΦΉΧͺ ΧΦΌΦ°ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ. Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΦ°ΧΦΈΧΧΦΉΧͺ ΧΦΌΧ€Φ°Χ¨ΦΈΧΧΦΉΧͺ Χ ΦΆΧΦΆΧΦ°Χ¨ΧΦΌ ΧΦΌΦ°Χ‘Φ΄ΧΧ Φ·Χ, ΧΦ°Χ Φ΄Χ©ΧΦ°Χ ΧΦΌ ΧΦΌΦ°ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ, ΧΦ°Χ Φ΄Χ©ΧΦ°ΧͺΦΌΦ·ΧΦΌΦ°Χ©ΧΧΦΌ ΧΦΌΦ°Χ’Φ·Χ¨Φ°ΧΧΦΉΧͺ ΧΧΦΉΧΦΈΧ.
The Gemara explains: And it is in the dispute between these tannaβim that they disagree, as it is taught in a baraita (Tosefta 8:11): Rabbi Yishmael says: General statements were said at Sinai, i.e., Moses received general mitzvot at Sinai, including the Ten Commandments. And the details of the mitzvot were explained to Moses at a later time in the Tent of Meeting. Rabbi Akiva says: Both general statements and the details of mitzvot were said at Sinai, and later repeated in the Tent of Meeting, and reiterated a third time by Moses to the Jewish people in the plains of Moab. Rabbi Shimon holds in accordance with his teacher, Rabbi Akiva, and counts Mount Sinai and the Tent of Meeting as two distinct places where all of the mitzvot were given.
ΧΦ°ΧΦ΅ΧΧ ΧΦΈΧΦ° ΧΦΌΧΧ ΧΦΌΦ°ΧΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦΌΧΦ΄Χ¦Φ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΌΧΦΈΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧΦ°Χ¨Φ°ΧͺΧΦΌ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΄ΧΧ ΧΦΌΧ©ΧΦ°ΧΦΉΧ ΦΆΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺΧΦΉΧͺ.
The baraita concludes: And there is no mitzva written in the Torah for which forty-eight covenants were not established.
Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ΄ΧΧ©Χ ΧΦΌΦ°Χ€Φ·Χ¨ Χ’Φ·ΧΦΌΧΦΉ ΧΦΈΧΦ·Χ¨ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ: ΧΦ΅ΧΧ ΧΦ°ΧΦΈ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦΌΧΦ΄Χ¦Φ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΌΧΦΈΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧΦ°Χ¨Φ°ΧͺΧΦΌ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΄ΧΧ ΧΦΌΧ©ΧΦ°ΧΦΉΧ ΦΆΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺΧΦΉΧͺ Χ©ΧΦΆΧ Χ©ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦΆΧΦΆΧ£ ΧΦΌΧ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦ²ΧΦΈΧ€Φ΄ΧΧ ΧΦ·ΧΦ²ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦ·ΧΦ²ΧΦ΄Χ©ΦΌΧΦ΄ΧΧ.
Rabbi Shimon ben Yehuda Ish Kefar Akko said in the name of Rabbi Shimon: There is no mitzva written in the Torah for which forty-eight covenants were not established 603,550 times, corresponding to the population of the Jewish people in the desert. This is because each member of the Jewish people received the covenant both for himself and as a guarantor for the rest of the Jewish people.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ: ΧΦ°ΧΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ΄ΧΧ©Χ ΧΦΌΦ°Χ€Φ·Χ¨ Χ’Φ·ΧΦΌΧΦΉ Χ©ΧΦΆΧΦΈΧΦ·Χ¨ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ, ΧΦ΅ΧΧ ΧΦ°ΧΦΈ ΧΦΌΧΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦΌΧΦ΄Χ¦Φ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧΦ°Χ¨Φ°ΧͺΧΦΌ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΄ΧΧ ΧΦΌΧ©ΧΦ°ΧΦΉΧ ΦΆΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺΧΦΉΧͺ Χ©ΧΦΆΧ Χ©ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦΆΧΦΆΧ£ ΧΦΌΧ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦ²ΧΦΈΧ€Φ΄ΧΧ ΧΦ·ΧΦ²ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦ·ΧΦ²ΧΦ΄Χ©ΦΌΧΦ΄ΧΧ. Χ Φ΄ΧΦ°Χ¦ΦΈΧ ΧΦ°ΧΧΧ ΧΦΆΧΦΈΧ ΧΦ°ΧΦΆΧΦΈΧ ΧΦ΄ΧΦΌΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ Χ©ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦΆΧΦΆΧ£ ΧΦΌΧ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦ²ΧΦΈΧ€Φ΄ΧΧ ΧΦ·ΧΦ²ΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧͺ ΧΦ·ΧΦ²ΧΦ΄Χ©ΦΌΧΦ΄ΧΧ.
Rabbi Yehuda HaNasi says: According to the statement of Rabbi Shimon ben Yehuda Ish Kefar Akko, who spoke in the name of Rabbi Shimon, there is no mitzva in the Torah for which forty-eight covenants were not established 603,550 times; it follows that for every one of the Jewish people there were 603,550 covenants.
ΧΦ·ΧΧ ΧΦΌΦ΅ΧΧ Φ·ΧΦ°ΧΧΧΦΌ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°Χ©ΧΦ·Χ¨Φ°Χ©ΧΦ°ΧΦΈΧ: Χ’ΦΈΧ¨Φ°ΧΦΈΧ ΧΦ°Χ’ΦΈΧ¨Φ°ΧΦΈΧ ΧΦ°Χ’ΦΈΧ¨Φ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ΅ΧΧ Φ·ΧΦ°ΧΧΧΦΌ.
The Gemara asks: What is the difference between the statements of Rabbi Shimon ben Yehuda Ish Kefar Akko and Rabbi Yehuda HaNasi? What does the statement of Rabbi Yehuda HaNasi add? Rav Mesharshiyya said: The matter of a guarantor and a guarantor for a guarantor is the difference between them. According to Rabbi Yehuda HaNasi, every Jew is not only rendered a guarantor for every other Jew, but he is also rendered a guarantor for every other Jewβs responsibility as a guarantor. Therefore, according to his calculation, the number of covenants is multiplied again by 603,550.
ΧΦΌΦΈΧ¨Φ΅Χ©Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦΆΧ Χ Φ·ΧΦ°ΧΦΈΧ Φ΄Χ ΧΦ°ΧͺΧΦΌΧ¨Φ°ΧΦΌΦ°ΧΦΈΧ Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΈΧ§Φ΄ΧΧ©Χ: ΧΦΌΧΧ ΧΦ·Χ€ΦΌΦΈΧ¨ΦΈΧ©ΧΦΈΧ ΧΦΌΧΦΌΧΦΌΦΈΧΦΌ ΧΦΉΧ Χ ΦΆΧΦΆΧΦ°Χ¨ΦΈΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°Χ ΧΦΉΧΦ΅Χ£ ΧΦ°Χ ΧΦΉΧΦΆΧ€ΦΆΧͺ,
Β§ Rabbi Yehuda ben NaαΈ₯mani, the disseminator of Rabbi Shimon ben Lakish, taught: The entire passage of the blessings and curses is stated only in reference to an adulterer and adulteress.
Χ΄ΧΦΈΧ¨ΧΦΌΧ¨ ΧΦΈΧΦ΄ΧΧ©Χ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ Χ€ΦΆΧ‘ΦΆΧ ΧΦΌΧΦ·Χ‘ΦΌΦ΅ΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄, ΧΦΌΦ°Χ΄ΧΦΈΧ¨ΧΦΌΧ¨Χ΄ Χ‘Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΧΦΌ? ΧΦΆΧΦΌΦΈΧ: ΧΦΆΧ ΧΦ·ΧΦΌΦΈΧ Χ’Φ·Χ ΧΦΈΧ’ΦΆΧ¨Φ°ΧΦΈΧ ΧΦ°ΧΧΦΉΧΦ΄ΧΧ ΧΦΌΦ΅Χ, ΧΦ°ΧΦΈΧΦ·ΧΦ° ΧΦ°ΧΦ΅ΧΧ ΧΧΦΌΧΦΌΧΦΉΧͺ ΧΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ°Χ’ΦΈΧΦ·Χ Χ’Φ²ΧΧΦΉΧΦΈΧ ΧΦΈΧ¨ΦΈΧ. ΧΦ²Χ¨ΧΦΌΧ¨Φ΄ΧΧ ΧΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ΄ΧΦΌΧΦΉ Χ©ΧΦΆΧ ΧΦΆΧ Χ©ΧΦΆΧΦΌΦΈΧΦ° ΧΦΌΦΈΧ¨Φ°ΧΧΦΌ ΧΧΦΉ.
This is proved from the verse: βCursed is the man who makes a graven or molten imageβ (Deuteronomy 27:15). Is a curse a sufficient consequence for the actions of an idol worshipper? He has rebelled against the fundamental tenet of the Torah. Rather, this is referring to one who engaged in sexual intercourse with a forbidden relative and bore her a mamzer son. And the son, who is not allowed to marry a Jew of unflawed lineage, went to live among the other nations of the world and engaged in idol worship. His father and mother are cursed for causing him to worship idols. Likewise, the rest of the curses refer to sins that are the result of adultery.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ°Χ ΦΈΧͺΦ·ΧͺΦΌΦΈ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ Χ’Φ·Χ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΦ΄ΧΧ ΧΦ°ΧΦΆΧͺ ΧΦ·Χ§ΦΌΦ°ΧΦΈΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄, ΧΦΈΧ ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ? ΧΧΦΉΧΦ·Χ¨ ΧΦ΄Χ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ©ΧΦΆΧͺΦΌΦ°ΧΦ΅Χ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ Χ’Φ·Χ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΦ΄ΧΧ ΧΦΌΧ§Φ°ΧΦΈΧΦΈΧ Χ’Φ·Χ ΧΦ·Χ¨ Χ’Φ΅ΧΧΦΈΧ, ΧΦ²Χ¨Φ΅Χ ΧΦΌΦ°ΧΦΈΧ¨ Χ ΦΆΧΦ±ΧΦ·Χ¨ Χ΄ΧΦ΅ΧΦΌΦΆΧ ΧΦ·Χ’Φ·ΧΦ°ΧΧΦΌ ΧΦ°ΧΦΈΧ¨Φ΅ΧΦ° ΧΦΆΧͺ ΧΦΈΧ’ΦΈΧ Χ’Φ·Χ ΧΦ·Χ¨ ΧΦΌΦ°Χ¨Φ΄ΧΦ΄ΧΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ°ΧΦ΅ΧΦΌΦΆΧ ΧΦ·Χ’Φ·ΧΦ°ΧΧΦΌ Χ’Φ·Χ ΧΦ·Χ§ΦΌΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨ Χ’Φ΅ΧΧΦΈΧΧ΄! ΧΦΆΧΦΌΦΈΧ ΧΦ°ΧΦ·Χ§Φ°ΧΦΌΦ΄ΧΧ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦ΄Χ§Φ°ΧΦΈΧΦΈΧ.
The Sages taught: βAnd you shall give the blessing on Mount Gerizim and the curse on Mount Ebalβ (Deuteronomy 11:29). Why must the verse state this? If it is to teach that the blessing must be given on Mount Gerizim and the curse on Mount Ebal, it is already stated: βThese shall stand on Mount Gerizim to bless the peopleβ (Deuteronomy 27:12), and it is written: βAnd these shall stand on Mount Ebal for the curseβ (Deuteronomy 27:13). Rather, the verse teaches that the proclamation of the blessing must precede the curse.
ΧΦΈΧΧΦΉΧ ΧΦ΄ΧΦ°ΧΧΦΌ ΧΦΌΧΧ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ Χ§ΧΦΉΧΦ°ΧΧΦΉΧͺ ΧΦ·Χ§ΦΌΦ°ΧΦΈΧΧΦΉΧͺ, ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦΌΦ°Χ¨ΦΈΧΦΈΧΧ΄ ΧΦΌΧ΄Χ§Φ°ΧΦΈΧΦΈΧΧ΄ β ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦ·ΧΦ·Χͺ Χ§ΧΦΉΧΦΆΧΦΆΧͺ ΧΦ΄Χ§Φ°ΧΦΈΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΌΧΧ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ Χ§ΧΦΉΧΦ°ΧΧΦΉΧͺ ΧΦ·Χ§ΦΌΦ°ΧΦΈΧΧΦΉΧͺ.
One might have thought that all of the blessings should precede the curses. Therefore, the verse states βblessingβ and βcurseβ in the singular, to teach that one blessing precedes each curse, but all of the blessings do not precede the curses. The blessings and curses were recited alternately, first one blessing and then one curse.
ΧΦΌΧΦ°ΧΦ·Χ§ΦΌΦ΄ΧΧ©Χ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦ΄Χ§Φ°ΧΦΈΧΦΈΧ, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ Χ§Φ°ΧΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΦΌΦ΄Χ, ΧΦ·Χ£ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΦΌΦ΄Χ. ΧΦΌΧΦΈΧ Χ§Φ°ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ§ΧΦΉΧ Χ¨ΦΈΧ, ΧΦ·Χ£ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΦ°Χ§ΧΦΉΧ Χ¨ΦΈΧ. ΧΦΌΧΦΈΧ Χ§Φ°ΧΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°Χ©ΧΧΦΉΧ ΧΦ·Χ§ΦΌΧΦΉΧΦΆΧ©Χ, ΧΦ·Χ£ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°Χ©ΧΧΦΉΧ ΧΦ·Χ§ΦΌΧΦΉΧΦΆΧ©Χ. ΧΦΌΧΦΈΧ Χ§Φ°ΧΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦΈΧ ΧΦΌΧ€Φ°Χ¨ΦΈΧ, ΧΦ·Χ£ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦΈΧ ΧΦΌΧ€Φ°Χ¨ΦΈΧ. ΧΦΌΧΦΈΧ Χ§Φ°ΧΦΈΧΦΈΧ β ΧΦ΅ΧΦΌΧΦΌ ΧΦΈΧΦ΅ΧΦΌΧΦΌ Χ’ΧΦΉΧ Φ΄ΧΧ ΧΦ°ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ Χ΄ΧΦΈΧΦ΅ΧΧ΄, ΧΦ·Χ£ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ β ΧΦ΅ΧΦΌΧΦΌ ΧΦΈΧΦ΅ΧΦΌΧΦΌ Χ’ΧΦΉΧ Φ΄ΧΧ ΧΦ°ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ Χ΄ΧΦΈΧΦ΅ΧΧ΄.
And furthermore, the verse comes to juxtapose the blessing with the curse, to say to you that just as the curse is recited by the Levites, so too, the blessing is uttered by the Levites; and just as the curse is proclaimed loudly, so too, the blessing is proclaimed loudly; and just as the curse is proclaimed in the sacred tongue, Hebrew, so too, the blessing is proclaimed in the sacred tongue; and just as the curse is proclaimed both in general and in detail, so too, the blessing is proclaimed in general and in detail. And just as after the curse is uttered, both groups of people on each mountain respond and say amen, so too, after the blessing is uttered, both groups respond and say amen.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΌΦ΄Χ¨Φ°ΧΦΌΦ·Χͺ ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ ΧΦΌΦ΅ΧΧ¦Φ·Χ? ΧΦΌΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΧΦΉΧΦ΅Χ¨ ΧΧΦΉΧͺΦΈΧΦΌ Χ©ΧΦΈΧΦΉΧ©Χ ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧͺ, ΧΦΌΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ ΧΦ·ΧΦ·Χͺ. ΧΦΌΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ ΧΧΦΉΧΦ΅Χ¨ ΧΦΆΧͺ ΧΦ·Χ©ΦΌΧΦ΅Χ
MISHNA: How is the Priestly Benediction recited? In the country, i.e., outside the Temple, the priest recites the verses as three blessings, pausing between each verse while the people respond amen. And in the Temple, the priests recite all three verses as one blessing, after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. In the Temple, the priest utters the name of God
