Sotah 39b (לט:) — the Talmud in English

This is what the priest says when he has finished reciting the Priestly Benediction and has turned his face away from opposite the people: “

Sovereign of the universe, we have done what You decreed upon us

and we have blessed Israel; and You too]

do with us

what You promised us

“And I will bless them,” meaning, that You should concur with us; and we ask You:]

Look down from Your holy dwelling, from the heavens

and bless Your people Israel and the soil that You gave us, as You swore to our forefathers, a land flowing with milk and honey.”

Rav Ḥisda said:

The priests are not permitted to clench

the

joints of their fingers

with which they spread their fingers during the benediction—

until they turn their faces away from the congregation,

for then, if they wish, they may clench their fists like other people.

Rabbi Zeira said in the name of Rav Ḥisda:

a.

The reader is not permitted to call “

priests”

until the “

Amen”

after the blessing of thanksgiving has finished

from the mouths of the congregation.

b.

The priests are not permitted to begin the benediction

that they recite before the Priestly Benediction,

until the speech [“

priests”]

from the mouth of the reader has finished.

c.

The congregation is not permitted to answer Amen until

the benediction has finished from the mouths of the priests.

d. “

The priests are not permitted to begin another benediction

for example, “May He illuminate,” “May He lift up,”]

until the Amen has finished from the mouths of the congregation.”

And Rabbi Zeira said in the name of Rav Ḥisda:

a.

The priests are not permitted to turn their faces away from the congregation

after the “Priestly Benediction,”

until the prayer leader begins

“Grant peace.”

b.

They are not permitted to uproot their feet

from the platform

and walk,

but they stand bowed before the Ark

until the prayer leader has completed

“Grant peace.”

And Rabbi Zeira said in the name of Rav Ḥisda

laws stated definitively concerning the laws of the reading of the Torah:

a.

The congregation is not permitted to answer Amen until the benediction has finished from the mouth of the reader,

that is, from the mouth of the one reciting the benediction, who in their time was the reader.

b.

The reader is not permitted to read from the Torah until the Amen has finished

after the blessing

from the mouths of the congregation.

c.

The translator is not permitted to begin the translation until the verse has finished from the mouth of the reader,

for this was their practice: to translate each verse after it was read.

d.

The reader is not permitted to begin another verse until the translation has finished from the mouth of the translator.

Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi:

The one who reads the concluding passage from the Prophets must first read from the Torah.

And Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: The one who reads the concluding passage from the Prophets is not permitted to read from the Prophets until the Torah scroll has been rolled

in its wrappings, so that those rolling it will not be occupied with rolling and fail to hear the concluding passage from the mouth of the reader.

And Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi:

Their practice was to bring a Torah scroll from a secure place to the Ark in which they would place the Torah scroll until it was read, and they would adorn that Ark with fine garments. After the reading or the prayer, the congregation would accompany the Torah scroll to its place.

The prayer leader is not permitted to strip

the fine garments

from the chest—

in which the Torah scroll was kept—

before

the

congregation, out of respect for the congregation,

since it is burdensome for the congregation to wait until the prayer leader strips the garments from the chest, after which they will carry the Torah scroll to its place. Rather, they should return the Torah scroll to its place, and afterward the prayer leader should come and strip the garments from the chest.

And Rabbi Tanḥum said in the name of Rabbi Yehoshua ben Levi: The congregation is not permitted to leave

the entrance of the synagogue

until the Torah scroll has been taken

in order to leave the synagogue.

And Shmuel said: Until it has left

the Torah scroll.

And they do not disagree;

for:

This—

that Rabbi Yehoshua ben Levi said, “until it has been taken”—is speaking of a case

where there is another entrance

[there is another entrance] to the synagogue besides the entrance through which the Torah scroll is intended to leave.

This—

that Shmuel said, “until it has left”—is speaking of a case

where there is no other entrance

[there is no other entrance] to the synagogue besides the entrance through which the Torah scroll is intended to leave. Therefore, it is proper that the Torah scroll leave first, and that a person not leave through the entrance ahead of the Torah scroll.

Rava said: Bar Ahina

[the name of a Sage]

explained it to me,

that the reason for this matter is that it is stated: “

After the Lord

your God you shall walk,”

and not before Him.

Here the Gemara returns to the laws of the Priestly Benediction and explains:

While the priests bless, what do the people say

to give thanks for the blessings, in order to show that they are pleasing to them?

Rabbi Zeira said in the name of Rav Ḥisda:

There are three verses that they recite corresponding to the three blessings:

a. “

Bless the Lord

His mighty angels,

who perform His word, obeying the voice of His word.”

b. “

Bless the Lord

all His hosts, His servants who do His will.”

c. “

Bless the Lord

all His works, in all the places of His dominion; bless the Lord, O my soul.”

With regard to the Priestly Benediction

in the additional prayer of Shabbat

[the additional prayer of Shabbat],

what do

the Israelites

say?

Rabbi Asi said:

a. [Psalms 134:1]: “

A Song of Ascents: Behold, bless the Lord

all servants of the Lord,

who stand in the house of the Lord by night.”

b. [Psalms 134:2]: “

Lift up your hands in holiness and bless the Lord.”

c. [Psalms 135:21]: “

Blessed is the Lord

from Zion, Who dwells in Jerusalem, hallelujah.”

And we raise an objection:

And let him also say

[let him say as the third verse] the verse [Psalms 134:3]: “

May the Lord bless you

from Zion,

Who makes heaven and earth,”

as

this verse is

written in that context

[it is adjacent to the first two verses]?!

Yehuda, son of Rabbi Shimon ben Pazi, said:

Since he began with the blessings of the Holy One, blessed be He

—[“Bless the Lord”],

he concludes with the blessings of the Holy One, blessed be He

—[“Blessed is the Lord”], and he does not say, “May the Lord bless you,” which is the blessing of the Holy One, blessed be He, to Israel.

With regard to the Priestly Benediction

in the afternoon prayer of a fast day

[in the afternoon prayer on a fast day],

what do

Israel

say? Rav Aḥa bar Yaakov said:

a. “

Though our iniquities testify against us, O Lord

act for the sake of Your name,

for our rebellious deeds are many; we have sinned against You.”

b. “

Hope of Israel, its savior in time of distress, why should You be like a stranger in the land

and like a wayfarer who stays only for the night?”

c. “

Why should You be like a man stunned, like a mighty man unable to save,

when You are in our midst, O Lord, and Your name is called upon us; do not forsake us.”