Sotah

(Mnemonic:  Desires, for the benediction, platform, in the 'Service', cup, recognise, accepts hospitality, heifer.) R. Joshua b. Levi said: Whence is it that the Holy One, blessed be He, desires the priestly benediction? As it is said: So shall they put My name upon the children of Israel; and I will bless them.  R. Joshua b. Levi also said: Every kohen who pronounces the benediction is himself blessed, but if he does not pronounce it he is not blessed; as it is said: I will bless them that bless thee.  R. Joshua b. Levi also said: Any kohen who refuses to ascend the platform  transgresses three positive commandments, viz., 'On this wise shall ye bless', 'Ye shall say unto them', and 'So shall they put My name'. Rab said: We have to take into consideration that he might be the son of a divorcee or the son of a Haluzah.  But [R. Joshua and Rab] are not at variance, one referring to a case where he ascends [the platform] occasionally,  the other to a case where he does not occasionally ascend it. R. Joshua b. Levi also said: Any kohen who does not ascend [the platform] in the 'Service'  may not ascend later; as it is said: And Aaron lifted up his hands toward the people, and blessed them, — and he came down from offering the sin-offering and the burnt-offering and the peace-offering.  As in this passage [the benediction occurred] during the 'Service', so here [in the Synagogue] it must be [during the prayers relating to] the 'Service'. But that is not so, seeing that R. Ammi and R. Assi ascended [at a later point in the liturgy]! — R. Ammi and R. Assi had already moved their feet [at the proper point to ascend the platform] but did not reach there [in time]. This is as R. Oshaia taught, [The statement that the kohen may not ascend after that point in the liturgy] does not apply except when he had not moved his feet, but if he had moved his feet he may ascend. It has been similarly learnt: If he  is confident that he can raise his hands [for the benediction] and resume the prayers [without an error], he is permitted to do so;  on arguing in this connection that he surely does not move [his feet],  [the reply was] that he shifts a little [to one side]; so also in the present instance, if [a kohen] moves a little [to ascend at the right point, it is sufficient]. R. Joshua b. Levi also said: We give the cup of blessing  for the recital of the Grace after meals only to one who is of a generous disposition,  as it is said: He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor  — read not yeborak ['shall be blessed'] but yebarek [shall say the Benediction]. R. Joshua b. Levi also said: Whence is it that even the birds recognise those who have a niggardly spirit?  As it is said: For in vain is the net spread in the eyes of any bird.  R. Joshua b. Levi also said: Whoever accepts hospitality of men of niggardly spirit transgresses a prohibition; as it is said: Eat thou not the bread of him that hath an evil eye, [neither desire thou his dainties]. For as he reckoneth within himself; so is he; eat and drink, saith he to thee, [but his heart is not with thee].  R. Nahman b. Isaac said: He transgresses two prohibitions, 'Eat thou not' and 'Neither desire thou'. R. Joshua b. Levi also said: [The necessity for] the heifer whose neck is to be broken  only arises on account of the niggardly of spirit, as it is said: Our hands have not shed this blood.  But can It enter our minds that the elders of a Court of Justice are shedders of blood! The meaning is, [The man found dead] did not come to us for help and we dismissed him, we did not see him and let him go — i.e., he did not come to us for help and we dismissed him without supplying him with food, we did not see him and let him go without escort. Adda said in the name of R. Simlai: In a Synagogue where all the worshippers are kohanim, they all ascend the platform. For whom, then, do they pronounce the benediction? R. Zera answered: For their brethren [working] in the fields.  But it is not so; for Abba the son of R. Minyamin b. Hiyya taught: The people who are behind the kohanim do not come within the scope of the benediction!  — There is no contradiction; the former refers to men who are compelled [to be absent] and the latter to men who are not compelled [to be stationed behind the kohanim]. But R. Shimi of the Fort of Shihori taught: In a Synagogue where all the worshippers are kohanim, some ascend [the platform] and the rest respond with Amen! — There is no contradiction; the latter refers to where ten remain [to respond Amen] and the former where ten do not remain. The [above] text stated: 'Abba the son of R. Minyamin b. Hiyya taught: The people who are behind the kohanim do not come within the scope of the benediction.' It is obvious that the tall do not create an obstruction for the short,  nor does the ark [where the Torah-scrolls are deposited] create an obstruction; but how is it with a partition [within the Synagogue]? — Come and hear: R. Joshua b. Levi said: Even a partition of iron does not divide between Israel and their Father in heaven. The question was asked: How is it with those standing on the side [of the kohanim]? — Abba Mar son of R. Ashi said: Come and hear: We have learnt: If he intended to sprinkle  in front of him