Sotah

GEMARA. Our Rabbis taught: On this wise ye shall bless  — i.e., in the holy tongue. You say that it means in the holy tongue; but perhaps it is not so and it means in any language! It is stated here, 'On this wise ye shall bless,' and elsewhere it is stated: These shall stand to bless the people,'  as in this latter passage it was in the holy tongue, so also in the former it was in the holy tongue. R. Judah says: [This deduction] is unnecessary, because it states 'on this wise' [which signifies] that they must pronounce it in this language [as written in Scripture]. Another [Baraitha] taught: 'On this wise ye shall bless' — i.e., standing. You say that it means standing; but perhaps that is not so and [the benediction may be pronounced] even sitting! It is stated here, 'On this wise ye shall bless,' and elsewhere it is stated: 'These shall stand to bless' — as here it was standing so in the former passage it was standing. R. Nathan says: [This deduction] is unnecessary; behold it states: To minister unto Him and to bless in His name  — as [the priest] ministers standing so he blesses standing. Whence is it that the ministering itself [was performed standing]? Because it is written: To stand to minister. Another [Baraitha] taught: 'On this wise ye shall bless' — i.e., with raising of the hands. You say that it means with raising of the hands; but perhaps that is not so [and the benediction can be pronounced] without raising of the hands! It is stated here, 'On this wise ye shall bless', and elsewhere it is stated: 'And Aaron lifted up his hands toward the people and blessed them';  as in this latter passage it was with raising of the hands, so also in the former passage it was with raising of the hands. R. Jonathan raised the question: If [your reasoning is valid], then as in that passage  [the benediction was pronounced] by the High Priest, on the new moon  and in the service of the Community, so also here it must be the High Priest, on the new moon and in the service of the Community! R. Nathan says: [This deduction] is unnecessary; behold it states: Him and his sons for ever,  comparing him and his sons — as [the High Priest pronounced the benediction] with raising of the hands, so also his sons with raising of the hands. Furthermore it is written for ever,  and a comparison is drawn between the benediction and ministering. Another [Baraitha] taught: 'On this wise ye shall bless the children of Israel' — with the use of the Shem Hameforash.  You say that it means with the Tetragrammaton; but perhaps that is not so and a substituted name was used!  There is a text to say: So shall they put My name  — My name which is unique to Me. It is possible to think that [the Shem Hameforash was also used] in places outside the Temple; but it is stated here, 'So shall they put My name' and elsewhere it is stated: To put His name there  — as in this latter passage it denotes in the Temple so also in the former passage it denotes in the Temple. R. Joshiah says: [This deduction] is unnecessary; behold it states: In every place where I cause My name to be remembered I will come unto thee.  Can it enter your mind that every place is intended?  But the text must be transposed thus: In every place where I will come unto thee and bless thee will I cause My name to be remembered; and where will I come unto thee and bless thee? In the Temple; there, in the Temple, will I cause My name to be remembered. Another [Baraitha] teaches: 'On this wise ye shall bless the children of Israel' — I have here only the children of Israel; whence is it that proselytes, women and enfranchised slaves [are included]? There is a text to state, Ye shall say unto them  — i.e., to all of them. Another [Baraitha] teaches: 'On this wise ye shall bless' — i.e., face to face.  You say that it means face to face; but perhaps that is not so and it means the face [of the priests] towards the back [of the people]! There is a text to state, 'Ye shall say unto them' — i.e., like a man who talks to his companion. Another [Baraitha] teaches: 'On this wise ye shall bless — i.e., in a loud voice. But perhaps it is not so and the meaning is softly! There is a text to state, 'Ye shall say unto them' — like a man who talks to his companion. Abbaye said: We have a tradition that [the Precentor]  exclaims 'Kohanim!' when [at least] two are present but he does not exclaim 'Kohen!' when only one is there;  as it is said: Ye shall say unto them — i.e., [at least] unto two. R. Hisda said: We have a tradition that [when the Precentor is himself] a kohen he exclaims 'Kohanim!' but a lay-Israelite does not; as it is said: 'Ye shall say unto them' — the saying