Babylonian Talmud: Tractate Sotah

Folio 39a

Raba son of R. Huna said: When the Torah-scroll is unrolled²  it is forbidden to converse even on matters concerning the law; as it is said: And when he opened it all the people stood up,³  and standing up signifies nothing else than silence, as it is said: And I wait because they speak not, because they stand still and answer no more.⁴  R. Zera said in the name of R. Hisda: [It may be derived] from this passage, And the ears of all the people were attentive unto the book of the law.⁵

R. Joshua b. Levi also said: Any kohen who has not washed his hands may not lift them up [to pronounce the benediction]; as it is said: Lift up your hands in holiness and bless ye the Lord.⁶

His disciples asked R. Eleazar b. Shammua, 'How have you prolonged your life?' He replied: 'Never have I made use of a Synagogue as a short cut,⁷  nor stepped over the heads of the holy people,⁸  nor lifted up my hands [as a kohen] without first uttering a benediction.' What benediction did he utter? — R. Zera said in the name of R. Hisda: '[Blessed art Thou, O Lord our God, King of the Universe] Who hast commanded us with the sanctity of Aaron and hast commanded us to bless Thy people Israel in love'.⁹  When he [the priest] moves his feet [to ascend the platform] what does he say? — 'May it be pleasing before Thee, O Lord our God, that this benediction wherewith Thou hast commanded us to bless Thy people Israel may be free from stumbling and iniquity.' When he turns his face from the Congregation [to the ark after pronouncing the benediction] what does he say? — R. Hisda led R. 'Ukba forward¹⁰  and the latter explained [that what he says is], 'Lord of the Universe, we have performed what Thou hast decreed upon us;¹¹  fulfil with us

1. Consequently those standing on the side are within the scope of the benediction.
2. For the lection in the Synagogue.
3. Neh. VIII, 3, describing the reading of the Torah to the assembly.
4. Job XXXII, 16.
5. Neh. VIII, 3.
6. Ps. CXXXIV, 2.
7. In Ber. 62b it is stated: If one enters a Synagogue not for the purpose of making it a short cut, he may use it in that manner. But R. Eleazar took a stricter view.
8. I.e., made his way to his seat by passing through the students who sat on the floor. He either arrived first or sat on the outside.
9. This formula has been adopted in the ritual; P.S. p. 238a. [Cf. Rashi, Num. VI, 23 (quoting from Midrash): Ye shall not bless them hurriedly and hastily but devoutly and with a perfect heart.]
10. [ [H] Rashi (Bezah. 29a), 'took him out for a walk'; R. Hananeel (a.l.): 'put the words in his mouth' — i.e., prepared the exposition for him. R. 'Ukba was Exilarch and had his public discourses prepared by R. Hisda.]
11. [I.e., although we are not worthy to bless; v. Tikkin Tefillah., Ozar ha- Tefilloth, (Wilna, 1923) p. 941.]

R. Hisda said: The kohanim are not permitted to bend their fingerjoints²  until they turn their faces from the congregation.

R. Zera said in the name of R. Hisda: The Precentor is not permitted to exclaim 'Kohanim!'³  until the response of Amen [to the preceding benediction] had been completed by the congregation; and the kohanim are not permitted to begin the benediction until the announcement [of 'Kohanim!'] had been completed by the Precentor; and the congregation is not permitted to respond Amen until the benediction had been completed by the kohanim, — and the kohanim are not permitted to begin another section of the bene diction until the response of Amen had been completed by the congregation [to the preceding].

R. Zera also said in the name of R. Hisda: The kohanim are not permitted to turn their faces from the congregation 'until the Precentor begins the paragraph 'Grant peace';⁴  nor are they permitted to move their feet and descend until the Precentor has finished 'Grant peace'.

R. Zera also said in the name of R. Hisda: The congregation is not permitted to respond Amen until a benediction had been completed by the Precentor; and the reader is not permitted to read in the Torah until the response of Amen [to the preliminary benediction] had been completed by the congregation; and the translator⁵  is not permitted to begin the translation until the verse had been completed by the reader; and the reader is not permitted to begin another verse until the translation [of the preceding verse] had been completed by the translator.

R. Tanhum said in the name of R. Joshua b. Levi: He who is to read the lection from the prophets must first read [a passage] in the Torah.⁶  R. Tanhum also said in the name of R. Joshua b. Levi: He who is to read the lection from the prophets is not permitted to begin his recital until the Torah-scroll is rolled up.⁷  R. Tanhum also said in the name of R. Joshua b. Levi: The Precentor is not permitted to strip the ark bare in the presence of the Congregation because of the dignity of the congregation.⁸  R. Tanhum also said in the name of R. Joshua b. Levi: The congregation is not permitted to depart until the Torah-scroll is removed⁹  and deposited in its place. Samuel said: [They may not depart] until [the Pre centor] has gone out.¹⁰  There is no variance between them; the former refers to when there is another exit,¹¹  the latter to when there is not another exit. Raba said: Bar Ahina explained to me [that the Scriptural basis for this regulation is], Ye shall walk after the Lord your God.¹²

While the kohanim are blessing the people¹³  what do the latter say? — R. Zera declared in the name of R. Hisda: Bless the Lord, ye angels of His, ye mighty in strength … Bless the Lord, all ye His hosts, ye ministers of His that do His pleasure. Bless the Lord, all ye His works, in all places of His dominion. Bless the Lord, O my soul.¹⁴  What do they say [during the benediction] in the additional service of the Sabbath?¹⁵  — R. Assi declared: A Song of Ascents, Behold, bless ye the Lord, all ye servants of the Lord … Lift up your hands in holiness and bless ye the Lord.¹⁶  Blessed be the Lord Out of Zion, Who dwelleth at Jerusalem. Praise ye the Lord.¹⁷  But they should also say: The Lord bless thee out of Zion¹⁸  which occurs in that context! — Judah the son of R. Simeon b. Pazzi answered: Since he commenced with the blessings of the Holy One, blessed be He, he should conclude with His blessings. What do they say in the afternoon — service of a fast-day?¹⁹  — R. Aha b. Jacob declared: Though our iniquities testify against us, work Thou for Thy name's sake … O Thou hope of Israel, the Saviour thereof in the time of trouble, why shouldest Thou be as a sojourner in the land … Why shouldest Thou be as a man astonied, as a mighty man that cannot save? etc.²⁰

1. Deut. XXVI, 15.
2. The fingers are outstretched during the benediction.
3. On hearing which word they begin to bless the congregation.
4. V. P.B., p. 53.
5. In the ancient Synagogue the recital of each verse of the Scriptural section was followed by a translation into the vernacular.
6. This custom is still preserved in the Synagogue, except that the lection from Scripture is read by the Precentor and not the person called up to the reading of the Law.
7. The purpose is that they who are rolling it should not be prevented from listening to the recital.
8. The ark was adorned with hangings, and these must not be removed so long as the worshippers are Present.
9. [From the ark. The Scroll was removed from the synagogue after service for safe custody. The words, 'and deposited in its place' are difficult to explain. Rashi does not appear to have had them, nor do they occur in MS.M.]
10. He used to carry the Scroll with him to his house for safe custody.
11. [In which case the congregation can depart through the other exit as soon as the Scroll is removed, even before it leaves the synagogue (Rashi).]
12. Deut. XIII, 5.
13. On week-days according to the old usage.
14. Ps. CIII, 20ff. Each of the Scriptural selections consists of three verses, one for each part of the priestly benediction.
15. According to modern usage the kohanim do not utter the benediction on the Sabbath, with the exception of the Day of Atonement which falls on a Sabbath.
16. Ibid. CXXXIV, If.
17. Ibid. CXXXV, 21.
18. Ibid. CXXXIV, 3.
19. This is not the modern practice.
20. Jer. XIV, 7ff.