Sotah 78
אמר רב חסדא אין הכהנים רשאים לכוף קישרי אצבעותיהן עד שיחזרו פניהם מן הצבור א"ר זירא א"ר חסדא אין הקורא רשאי לקרות כהנים עד שיכלה אמן מפי הצבור
R. Hisda said: The kohanim are not permitted to bend their fingerjoints<span class="x" onmousemove="('comment',' The fingers are outstretched during the benediction. ');"><sup>2</sup></span>
ואמר רבי זירא אמר רב חסדא אין הכהנים רשאין להחזיר פניהם מן הצבור עד שיתחיל שליח צבור בשים שלום ואינן רשאין לעקור רגליהם ולילך עד שיגמור שליח צבור שים שלום
R. Zera said in the name of R. Hisda: The Precentor is not permitted to exclaim 'Kohanim!'<span class="x" onmousemove="('comment',' On hearing which word they begin to bless the congregation. ');"><sup>3</sup></span>
וא"ר זירא אמר רב חסדא אין הצבור רשאין לענות אמן עד שתכלה ברכה מפי הקורא ואין הקורא רשאי לקרות בתורה עד שיכלה אמן מפי הצבור ואין המתרגם רשאי להתחיל בתרגום עד שיכלה פסוק מפי הקורא ואין הקורא רשאי להתחיל בפסוק אחר עד שיכלה תרגום מפי המתרגם
until the response of Amen [to the preceding benediction] had been completed by the congregation; and the kohanim are not permitted to begin the benediction until the announcement [of 'Kohanim!'] had been completed by the Precentor; and the congregation is not permitted to respond Amen until the benediction had been completed by the kohanim, — and the kohanim are not permitted to begin another section of the bene diction until the response of Amen had been completed by the congregation [to the preceding].
אמר רבי תנחום א"ר יהושע בן לוי המפטיר בנביא צריך שיקרא בתורה תחילה ואמר רבי תנחום אמר רבי יהושע בן לוי אין המפטיר רשאי להפטיר בנביא עד שיגלל ס"ת
R. Zera also said in the name of R. Hisda: The kohanim are not permitted to turn their faces from the congregation 'until the Precentor begins the paragraph 'Grant peace';<span class="x" onmousemove="('comment',' V. P.B., p. 53. ');"><sup>4</sup></span>
ואמר רבי תנחום אמר רבי יהושע בן לוי אין הצבור רשאין לצאת עד שינטל ספר תורה ויניח במקומו ושמואל אמר עד שיצא
R. Zera also said in the name of R. Hisda: The congregation is not permitted to respond Amen until a benediction had been completed by the Precentor; and the reader is not permitted to read in the Torah until the response of Amen [to the preliminary benediction] had been completed by the congregation; and the translator<span class="x" onmousemove="('comment',' In the ancient Synagogue the recital of each verse of the Scriptural section was followed by a translation into the vernacular. ');"><sup>5</sup></span>
ולא פליגי הא דאיכא פיתחא אחרינא הא דליכא פיתחא אחרינא אמר רבא בר אהינא אסברה לי (דברים יג, ה) אחרי ה' אלהיכם תלכו
is not permitted to begin the translation until the verse had been completed by the reader; and the reader is not permitted to begin another verse until the translation [of the preceding verse] had been completed by the translator.
בזמן שהכהנים מברכים את העם מה הן אומרים אמר ר' זירא אמר רב חסדא (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח וגו' ברכו ה' כל צבאיו משרתיו עושי רצונו ברכו ה' כל מעשיו בכל מקומות ממשלתו ברכי נפשי את ה'
R. Tanhum said in the name of R. Joshua b. Levi: He who is to read the lection from the prophets must first read [a passage] in the Torah.<span class="x" onmousemove="('comment',' This custom is still preserved in the Synagogue, except that the lection from Scripture is read by the Precentor and not the person called up to the reading of the Law. ');"><sup>6</sup></span>
במוספי דשבתא מה הן אומרים אמר רבי אסי (תהלים קלד, א) שיר המעלות הנה ברכו את ה' כל עבדי ה' וגו' שאו ידיכם קדש וברכו את ה' (תהלים קלה, כא) ברוך ה' מציון שוכן ירושלים הללויה
R. Tanhum also said in the name of R. Joshua b. Levi: He who is to read the lection from the prophets is not permitted to begin his recital until the Torah-scroll is rolled up.<span class="x" onmousemove="('comment',' The purpose is that they who are rolling it should not be prevented from listening to the recital. ');"><sup>7</sup></span>
ולימא נמי (תהלים קלד, ג) יברכך ה' מציון דכתיב בההוא עניינא אמר יהודה בריה דר"ש בן פזי מתוך שהתחיל בברכותיו של הקב"ה מסיים בברכותיו של הקב"ה
R. Tanhum also said in the name of R. Joshua b. Levi: The Precentor is not permitted to strip the ark bare in the presence of the Congregation because of the dignity of the congregation.<span class="x" onmousemove="('comment',' The ark was adorned with hangings, and these must not be removed so long as the worshippers are Present. ');"><sup>8</sup></span>
במנחתא דתעניתא מאי אמרי אמר רב אחא בר יעקב (ירמיהו יד, ז) אם עונינו ענו בנו ה' עשה למען שמך (ירמיהו יד, ח) מקוה ישראל מושיעו בעת צרה למה תהיה כגר בארץ וגו' למה תהיה כאיש נדהם כגבור לא יוכל להושיע וגו'
R. Tanhum also said in the name of R. Joshua b. Levi: The congregation is not permitted to depart until the Torah-scroll is removed<span class="x" onmousemove="('comment',' [From the ark. The Scroll was removed from the synagogue after service for safe custody. The words, 'and deposited in its place' are difficult to explain. Rashi does not appear to have had them, nor do they occur in MS.M.] ');"><sup>9</sup></span> and deposited in its place. Samuel said: [They may not depart] until [the Pre centor] has gone out.<span class="x" onmousemove="('comment',' He used to carry the Scroll with him to his house for safe custody. ');"><sup>10</sup></span> There is no variance between them; the former refers to when there is another exit,<span class="x" onmousemove="('comment',' [In which case the congregation can depart through the other exit as soon as the Scroll is removed, even before it leaves the synagogue (Rashi).] ');"><sup>11</sup></span> the latter to when there is not another exit. Raba said: Bar Ahina explained to me [that the Scriptural basis for this regulation is], Ye shall walk after the Lord your God.<span class="x" onmousemove="('comment',' Deut. XIII, 5. ');"><sup>12</sup></span> While the kohanim are blessing the people<span class="x" onmousemove="('comment',' On week-days according to the old usage. ');"><sup>13</sup></span> what do the latter say? — R. Zera declared in the name of R. Hisda: Bless the Lord, ye angels of His, ye mighty in strength … Bless the Lord, all ye His hosts, ye ministers of His that do His pleasure. Bless the Lord, all ye His works, in all places of His dominion. Bless the Lord, O my soul.<span class="x" onmousemove="('comment',' Ps. CIII, 20ff. Each of the Scriptural selections consists of three verses, one for each part of the priestly benediction. ');"><sup>14</sup></span> What do they say [during the benediction] in the additional service of the Sabbath?<span class="x" onmousemove="('comment',' According to modern usage the kohanim do not utter the benediction on the Sabbath, with the exception of the Day of Atonement which falls on a Sabbath. ');"><sup>15</sup></span> — R. Assi declared: A Song of Ascents, Behold, bless ye the Lord, all ye servants of the Lord … Lift up your hands in holiness and bless ye the Lord.<span class="x" onmousemove="('comment',' Ibid. CXXXIV, If. ');"><sup>16</sup></span> Blessed be the Lord Out of Zion, Who dwelleth at Jerusalem. Praise ye the Lord.<span class="x" onmousemove="('comment',' Ibid. CXXXV, 21. ');"><sup>17</sup></span> But they should also say: The Lord bless thee out of Zion<span class="x" onmousemove="('comment',' Ibid. CXXXIV, 3. ');"><sup>18</sup></span> which occurs in that context! — Judah the son of R. Simeon b. Pazzi answered: Since he commenced with the blessings of the Holy One, blessed be He, he should conclude with His blessings. What do they say in the afternoon — service of a fast-day?<span class="x" onmousemove="('comment',' This is not the modern practice. ');"><sup>19</sup></span> — R. Aha b. Jacob declared: Though our iniquities testify against us, work Thou for Thy name's sake … O Thou hope of Israel, the Saviour thereof in the time of trouble, why shouldest Thou be as a sojourner in the land … Why shouldest Thou be as a man astonied, as a mighty man that cannot save? etc.<span class="x" onmousemove="('comment',' Jer. XIV, 7ff. ');"><sup>20</sup></span>