## Sotah Daf 38a

###### Sotah 38a:1
[Sotah 38a:1](https://torahapp.org/share/book/Sotah/r/38a:1)

כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִינּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן. חוּץ מִכֹּהֵן גָּדוֹל, שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר: אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר: ״וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם״.

**William Davidson Edition - English:**
**as it is written** in the Torah, i.e., the Tetragrammaton, **and in the country** they use **its substitute name** of Lordship. **In the country, the priests lift their hands** so they are **aligned with their shoulders** during the benediction. **And in the Temple** they lift them **above their heads, except for the High Priest, who does not lift his hands above the frontplate.** Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. **Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them”** (Leviticus 9:22).


###### Sotah 38a:2
[Sotah 38a:2](https://torahapp.org/share/book/Sotah/r/38a:2)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״כֹּה תְבָרְכוּ״ — בִּלְשׁוֹן הַקּוֹדֶשׁ. אַתָּה אוֹמֵר בִּלְשׁוֹן הַקּוֹדֶשׁ, אוֹ אֵינוֹ אֶלָּא בְּכׇל לָשׁוֹן? נֶאֱמַר כָּאן ״כֹּה תְבָרְכוּ״, וְנֶאֱמַר לְהַלָּן ״אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם״. מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** The mitzva given to the priests: **“So you shall bless** the children of Israel” (Numbers 6:23), is that they bless them **in the sacred tongue,** Hebrew. Do **you say** that the benediction must be recited **in the sacred tongue, or** perhaps it may be recited **in any language?** The *baraita* answers: **It is stated here,** with regard to the Priestly Benediction: **“So you shall bless,” and it is stated there,** with regard to the blessings and curses: **“These shall stand** on Mount Gerizim **to bless the people”** (Deuteronomy 27:12). There is a verbal analogy between these two usages of the word “bless”: **Just as there,** the blessings and curses were recited **in the sacred tongue,** as stated above (33a), **so too here,** the Priestly Benediction is recited **in the sacred tongue.**


###### Sotah 38a:3
[Sotah 38a:3](https://torahapp.org/share/book/Sotah/r/38a:3)

רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר ״כֹּה״ — עַד שֶׁיֹּאמְרוּ בַּלָּשׁוֹן הַזֶּה.

**William Davidson Edition - English:**
**Rabbi Yehuda says: It is not necessary** to derive this from a verbal analogy, as **it says** with regard to the Priestly Benediction: **“Thus,”** which means that it is not recited correctly **unless they recite it in this** exact **language,** as it is written in the Torah.


###### Sotah 38a:4
[Sotah 38a:4](https://torahapp.org/share/book/Sotah/r/38a:4)

תַּנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ״ — בַּעֲמִידָה. אַתָּה אוֹמֵר בַּעֲמִידָה, אוֹ אֵינוֹ אֶלָּא אֲפִילּוּ בִּישִׁיבָה? נֶאֱמַר כָּאן ״כֹּה תְבָרְכוּ״, וְנֶאֱמַר לְהַלָּן ״אֵלֶּה יַעַמְדוּ לְבָרֵךְ״. מָה לְהַלָּן בַּעֲמִידָה — אַף כָּאן בַּעֲמִידָה.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“So you shall bless,”** means **while standing.** Do **you say** that the benediction must be recited **while standing, or** perhaps it may **even** be recited **while sitting? It is stated here: “So you shall bless,” and it is stated there,** with regard to the blessings and curses: **“These shall stand** on Mount Gerizim **to bless.” Just as there,** the blessing was recited **while standing, so too here,** the priests must recite the Priestly Benediction **while standing.**


###### Sotah 38a:5
[Sotah 38a:5](https://torahapp.org/share/book/Sotah/r/38a:5)

רַבִּי נָתָן אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״. מָה מְשָׁרֵת בַּעֲמִידָה, אַף מְבָרֵךְ בַּעֲמִידָה. וּמְשָׁרֵת גּוּפֵיהּ מְנָלַן — דִּכְתִיב: ״לַעֲמֹד לְשָׁרֵת״.

**William Davidson Edition - English:**
**Rabbi Natan says: It is not necessary** to derive this from a verbal analogy, as **it says** in the verse: “At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord **to minister to Him and to bless in His name”** (Deuteronomy 10:8). **Just as** a priest **performs the** Temple **service while standing, so too, he blesses while standing.** The Gemara asks: **And from where do we** derive that **he performs the service itself** while standing? **As it is written: “To stand to minister** in the name of the Lord” (Deuteronomy 18:5).


###### Sotah 38a:6
[Sotah 38a:6](https://torahapp.org/share/book/Sotah/r/38a:6)

תַּנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ״ — בִּנְשִׂיאוּת כַּפַּיִם. אַתָּה אוֹמֵר בִּנְשִׂיאוּת כַּפַּיִם, אוֹ אֵינוֹ אֶלָּא שֶׁלֹּא בִּנְשִׂיאוּת כַּפַּיִם? נֶאֱמַר כָּאן ״כֹּה תְבָרְכוּ״, וְנֶאֱמַר לְהַלָּן ״וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם״. מָה לְהַלָּן בִּנְשִׂיאוּת כַּפַּיִם — אַף כָּאן בִּנְשִׂיאוּת כַּפַּיִם.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“So you shall bless”** means **with lifted hands.** Do **you say** that the priests must recite the benediction **with lifted hands, or** perhaps they may recite it **without lifted hands? It is stated here: “So you shall bless,” and it is stated there,** with regard to the dedication of the Tabernacle: **“And Aaron lifted up his hands toward the people and blessed them”** (Leviticus 9:22). **Just as there,** Aaron blessed the nation **with lifted hands, so too here,** the Priestly Benediction is recited **with lifted hands.**


###### Sotah 38a:7
[Sotah 38a:7](https://torahapp.org/share/book/Sotah/r/38a:7)

קַשְׁיָא לֵיהּ לְרַבִּי יוֹנָתָן: אִי מָה לְהַלָּן כֹּהֵן גָּדוֹל וְרֹאשׁ חוֹדֶשׁ וַעֲבוֹדַת צִבּוּר, אַף כָּאן כֹּהֵן גָּדוֹל וְרֹאשׁ חוֹדֶשׁ וַעֲבוֹדַת צִיבּוּר?

**William Davidson Edition - English:**
This *halakha* was **difficult for Rabbi Yonatan to understand: If** this *halakha* is derived from the dedication of the Tabernacle, then why not also say: **Just as there,** the **High Priest** was the one who recited the blessing, **and** it was the **New Moon, and** the offerings that were brought were **a communal service, so too here,** the Priestly Benediction must be recited only by the **High Priest, and** on the **New Moon, and** when performing **a communal service?**


###### Sotah 38a:8
[Sotah 38a:8](https://torahapp.org/share/book/Sotah/r/38a:8)

רַבִּי נָתָן אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר ״הוּא וּבָנָיו כׇּל הַיָּמִים״, מַקִּישׁ בָּנָיו לוֹ: מָה הוּא בִּנְשִׂיאוּת כַּפַּיִם — אַף בָּנָיו בִּנְשִׂיאוּת כַּפַּיִם. וּכְתִיב: ״כׇּל הַיָּמִים״. וְאִיתַּקַּשׁ בְּרָכָה לְשֵׁירוּת.

**William Davidson Edition - English:**
**Rabbi Natan says: It is not necessary** to derive from a verbal analogy that the Priestly Benediction is recited with lifted hands, as **it says** with regard to Aaron: “To stand to minister in the name of the Lord, **him and his sons forever”** (Deuteronomy 18:5). In this verse, **his sons are juxtaposed with him. Just as** Aaron recited the Priestly Benediction **with lifted hands, so too, his sons** recite the benediction **with lifted hands. And** furthermore, **it is written “forever,”** which indicates that it is referring not only to special occasions. **And** although the verse is not referring to the Priestly Benediction, the **benediction is juxtaposed to** the Temple **service** in another verse: “To minister to Him and to bless in His name” (Deuteronomy 10:8).


###### Sotah 38a:9
[Sotah 38a:9](https://torahapp.org/share/book/Sotah/r/38a:9)

וְתַנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל״ — בַּשֵּׁם הַמְפוֹרָשׁ. אַתָּה אוֹמֵר בַּשֵּׁם הַמְפוֹרָשׁ, אוֹ אֵינוֹ אֶלָּא בְּכִינּוּי? תַּלְמוּד לוֹמַר: ״וְשָׂמוּ אֶת שְׁמִי״ — שְׁמִי הַמְיוּחָד לִי.

**William Davidson Edition - English:**
**And it is taught** in **another** *baraita*: **“So you shall bless the children of Israel”** means the blessing should be recited **with the ineffable name.** Do **you say** that the Priestly Benediction must be recited **with the ineffable name, or** perhaps **it is** recited **with only the substitute name,** *Adonai*? **The verse states: “So shall they put My name”** (Numbers 6:27), which means **My name that is unique to Me.**


###### Sotah 38a:10
[Sotah 38a:10](https://torahapp.org/share/book/Sotah/r/38a:10)

יָכוֹל אַף בַּגְּבוּלִין כֵּן — נֶאֱמַר כָּאן ״וְשָׂמוּ אֶת שְׁמִי״, וְנֶאֱמַר לְהַלָּן ״לָשׂוּם אֶת שְׁמוֹ שָׁם״. מָה לְהַלָּן — בֵּית הַבְּחִירָה, אַף כָּאן בְּבֵית הַבְּחִירָה.

**William Davidson Edition - English:**
One **might** have thought that **even in the outlying areas,** outside the Temple, **this** ineffable name is used. **It is stated here,** with regard to the Priestly Benediction: **“So shall they put My name,” and it is stated there,** with regard to the place one must sacrifice offerings: “The place that the Lord your God has chosen out of all your tribes **to put His name there”** (Deuteronomy 12:5). The verbal analogy teaches that **just as there,** the expression “to put His name there” is referring to **the Temple, so too here,** the mitzva of “so shall they put My name” applies **in the Temple** and not anywhere else.


###### Sotah 38a:11
[Sotah 38a:11](https://torahapp.org/share/book/Sotah/r/38a:11)

רַבִּי יֹאשִׁיָּה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר ״בְּכׇל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ״. בְּכׇל מָקוֹם סָלְקָא דַּעְתָּךְ? אֶלָּא מִקְרָא זֶה מְסוֹרָס הוּא: בְּכׇל מָקוֹם אֲשֶׁר אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ — שָׁם אַזְכִּיר אֶת שְׁמִי. וְהֵיכָן אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ — בְּבֵית הַבְּחִירָה, שָׁם אַזְכִּיר אֶת שְׁמִי — בְּבֵית הַבְּחִירָה.

**William Davidson Edition - English:**
**Rabbi Yoshiya says: It is not necessary** to derive this *halakha* from the verbal analogy, as it can be derived from a verse. **It says** in the verse: **“In every place where I cause My name to be mentioned I will come to you** and bless you” (Exodus 20:20). Does it **enter your mind** that this verse literally means that the Divine Presence will be revealed **everywhere? Rather, this verse** must be interpreted by **transposition.** It must be reordered and read as follows: **In every place where I will come to you and bless you, there I will cause My name to be mentioned.** Rabbi Yoshiya explains that God is stating: **And where will I come to you and bless you? In the Temple.** Therefore, he derives: **There, in the Temple, I will cause My name to be mentioned,** but the ineffable name is not mentioned elsewhere.


###### Sotah 38a:12
[Sotah 38a:12](https://torahapp.org/share/book/Sotah/r/38a:12)

תַּנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל״, אֵין לִי אֶלָּא בְּנֵי יִשְׂרָאֵל. גֵּרִים, נָשִׁים, וַעֲבָדִים מְשׁוּחְרָרִים, מִנַּיִן? תַּלְמוּד לוֹמַר: ״אָמוֹר לָהֶם״, לְכוּלְּהוּ.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“So you shall bless the sons of Israel”** (Numbers 6:23). **I have** derived **only** the *halakha* to bless **the sons of Israel. From where** do I derive the *halakha* of blessing **converts, women, and emancipated slaves? The verse states** immediately afterward: **“You shall say to them,”** meaning **to all of** the Jewish people.


###### Sotah 38a:13
[Sotah 38a:13](https://torahapp.org/share/book/Sotah/r/38a:13)

תַּנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ״ — פָּנִים כְּנֶגֶד פָּנִים. אַתָּה אוֹמֵר פָּנִים כְּנֶגֶד פָּנִים, אוֹ אֵינוֹ אֶלָּא פָּנִים כְּנֶגֶד עוֹרֶף? תַּלְמוּד לוֹמַר: ״אָמוֹר לָהֶם״, כְּאָדָם הָאוֹמֵר לַחֲבֵירוֹ.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“So you shall bless,”** means that the priests must recite the Priestly Benediction **face-to-face** with the congregation. Do **you say** that the Benediction must be recited **face-to-face, or** perhaps **it is only** recited with the **faces** of the priests **facing the back of the necks** of the congregation? **The verse states: “You shall say to them,”** face-to-face, **like a person who is talking to another.**


###### Sotah 38a:14
[Sotah 38a:14](https://torahapp.org/share/book/Sotah/r/38a:14)

תַּנְיָא אִידַּךְ: ״כֹּה תְבָרְכוּ״ — בְּקוֹל רָם. אוֹ אֵינוֹ אֶלָּא בְּלַחַשׁ? תַּלְמוּד לוֹמַר: ״אָמוֹר לָהֶם״ — כְּאָדָם שֶׁאוֹמֵר לַחֲבֵירוֹ.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“So you shall bless”** means that the benediction must be recited **out loud. Or,** perhaps, **is it** recited **only in a whisper? The verse states: “You shall say to them,” like a person who is talking to another.**


###### Sotah 38a:15
[Sotah 38a:15](https://torahapp.org/share/book/Sotah/r/38a:15)

אָמַר אַבָּיֵי: נָקְטִינַן, לִשְׁנַיִם קוֹרֵא ״כֹּהֲנִים״, וּלְאֶחָד אֵינוֹ קוֹרֵא ״כֹּהֵן״, שֶׁנֶּאֱמַר: ״אָמוֹר לָהֶם״ — לִשְׁנַיִם. וְאָמַר רַב חִסְדָּא: נָקְטִינַן, כֹּהֵן קוֹרֵא ״כֹּהֲנִים״, וְאֵין יִשְׂרָאֵל קוֹרֵא ״כֹּהֲנִים״, שֶׁנֶּאֱמַר: ״אָמוֹר לָהֶם״, אֲמִירָה

**William Davidson Edition - English:**
**Abaye said: We have a tradition** with regard to the prayer leader calling the priests to recite the Priestly Benediction: When there are **two** priests, **he calls: Priests, but** when there is **one** priest **he does not call: Priest, as it is stated: “You shall say to them,”** in plural, meaning **to** a minimum of **two** priests. **And Rav Ḥisda said: We have a tradition** that **a priest calls: Priests, but an Israelite does not call: Priests, as it is stated: “You shall say to them,”** which means that the **saying**