הִנֵּ֣ה כִי־כֵ֭ן יְבֹ֥רַךְ גָּ֗בֶר יְרֵ֣א יְהוָֽה׃
יאָ, אָט אַזױ װערט געבענטשטדער מאַן װאָס פֿאָרכט גאָט.
Sifra
6) "and I will break the bars of your yoke": To what may this be compared? One has a cow that he plows with and he lends it to another to plow with. That man has ten sons. This one comes and plows with it and leaves, and that one comes and plows with it and leaves — until the cow is exhausted and buckles under. All the cows (i.e., all the nations) enter and that cow (Israel) does not enter. It does not wait to be freed (of its yoke) by that man; but He comes immediately and breaks the yoke and cuts the yoke thongs. So, Israel in this world. One power comes and subjugates her and leaves, and another power comes and subjugates her and leaves. And the furrow is long, as it is written (Tehillim 128:3) "Plowmen have plowed on my back; they have lengthened their furrow." Tomorrow, when the end arrives, the Holy One Blessed be He will not tell the nations: "This and this is what you have done to My children." But immediately He will come and break the yoke and cut the yoke thongs, as it is written "And I will break the bars of your yoke." And thus is it written (Tehillim, Ibid. 4) "He has cut the cords of the wicked."
Bamidbar Rabbah
Another matter: “A man’s sacred items shall be his” – that is what is written: “Happy are all who fear the Lord, who follow His ways” (Psalms 128:1). It does not say: “Happy are Israelites, happy are priests, happy are Levites,” but rather, “happy are all who fear the Lord.” These are the proselytes who fear the Lord, as they are included in “happy,” just as it is stated regarding Israel: “Happy are you, Israel” (Deuteronomy 33:29). That is why it is stated in their regard: “Happy are all who fear the Lord.” Regarding which proselyte is “happy” stated? It is regarding a proselyte who is a righteous proselyte, but not those Samaritans, in whose regard it is written: “They would fear the Lord and worship their gods” (II Kings 17:33). Rather, it is regarding a proselyte who fears the Holy One blessed be He and follows the ways of the Holy One blessed be He. That is what is written: “Who follow His ways.”
“When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come.
“Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children.
“At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,51Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues.
“Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed.
“May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future.
“May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.”
Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs.
Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’52Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for.
He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.
“When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come.
“Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children.
“At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,51Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues.
“Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed.
“May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future.
“May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.”
Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs.
Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’52Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for.
He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.
Bamidbar Rabbah
“Speak to Aaron…” – because the entire action of this portion involves Aaron, it included Aaron and his sons in the Divine Speech, as this is the principle: Whenever the action is by the priests, the Divine Speech is to the priests. When the action is for Israelites, the Divine Speech is to Israel.
“So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.”
“So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue,24See Sota 33a. so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue.
“So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing.
“So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service.
“So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas.
“So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them.
“So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another.
“Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two.
Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27).
Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service25This is a reference to the blessing of “Look with favor [retzeh]” in the Amida. may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service.
Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen.
The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them.
Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary26The word kodesh can mean “Sanctuary” or “holy.” The midrash is interpreting the verse to mean, "Lift your hands in holiness [kodesh] and bless.” and bless the Lord” (Psalms 134:2).
His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people.27I would reach my place before the people assembled, so I would not need to step over them when they were seated on the floor. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us.
Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.”
During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He.
During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9).
During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6).
Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas.
In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate.28The golden plate which was on his head.
“Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them.
“So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.”
“So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue,24See Sota 33a. so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue.
“So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing.
“So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service.
“So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas.
“So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them.
“So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another.
“Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two.
Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27).
Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service25This is a reference to the blessing of “Look with favor [retzeh]” in the Amida. may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service.
Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen.
The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them.
Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary26The word kodesh can mean “Sanctuary” or “holy.” The midrash is interpreting the verse to mean, "Lift your hands in holiness [kodesh] and bless.” and bless the Lord” (Psalms 134:2).
His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people.27I would reach my place before the people assembled, so I would not need to step over them when they were seated on the floor. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us.
Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.”
During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He.
During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9).
During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6).
Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas.
In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate.28The golden plate which was on his head.
“Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them.