Talmud do Kapłańska 9:22

From where the lifting of hands? So you shall bless the Children of Israel²²Num. 6:22.. So far during the morning prayers²³Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service.. At musaf? Aaron lifted his hands for the people²⁴Lev. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches²⁵The verse mentioning blessing before descent. that while descending from the altar he lifted his hands and blessed the people. ²⁶Babli Sotah38a.And he blessed them, standing. I could think, not while standing. The verse says²⁷Deut. 21:5., the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says²⁸2Chr. 30:27., the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you²⁹Is. 1:15.. ²²Num. 6:22.And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it³⁰Num. 6:24–26.: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings¹⁷⁸Each one of the verses Num. 6:24–26 to be answered by “Amen”., but in the Temple as one blessing¹⁷⁹To be answered by the people at the end by “praised be the Name of the glory of His kingdom forever and ever”.. In the Temple one says the Name as it is written, but in the countryside by its circumlocution¹⁸⁰“The Lord” אֲדוֹנָי or κύριος.. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said¹⁸¹Lev. 9:22; since the ritual of blessing with raised hands is derived from this verse, it would be unreasonable to have the Cohanim not conform to Aaron’s, the High Priest’s, example.: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest¹⁸²On the Day of Atonement; cf. Mishnah Yoma 7:1.? The organizer of the synagogue¹⁸³On the Temple Mount. This is a non-scriptural ceremony, purely Pharisaic, but followed, at least since Hasmonean times, even by Sadducee High Priests. takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second¹⁸⁴The second in command in the Temple after the High Priest; in effect his executive officer.; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death¹⁸⁵Lev. 16:1–34, the description of the Atonement service.” and “but on the tenth¹⁸⁶Lev. 23:26–32. Winding from Chap. 17 to 23 does not take much time.”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers¹⁸⁷Num. 29:7–11. he recites by heart, and recites eight benedictions¹⁸⁸These are detailed in Halakhah 7.: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.