Sotah 80

Chapter 80

א וכל כך למה לפי שאין עונין אמן במקדש
1 For what reason is this? — Because the response of Amen was not made in the Temple.
ב תנו רבנן מנין שאין עונין אמן במקדש שנא' (נחמיה ט, ה) קומו וברכו את ה' אלהיכם מן העולם ועד העולם ומנין שעל כל ברכה וברכה תהלה שנאמר (נחמיה ט, ה) [ויברכו שם כבודך] ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה
2 Our Rabbis taught: Whence is it that the response of Amen was not made in the Temple? As it is said: Stand up and bless the Lord your God from everlasting to everlasting.<span class="x" onmousemove="('comment',' Neh. IX, 5. This was the response to be used in the Temple; not Amen. [No satisfactory reason has so far been given for this regulation. Graetz MGWJ 1872, pp. 492ff., suggests that this does not mean that the response Amen was not allowed in the Temple, but that the solemnity of its service, heightened by the pronunciation of the Tetragrammaton as written, demanded a more extensive and impressive formula than the single Amen. V. also Blau, L. REJ, XXXIX, p. 188.] ');"><sup>1</sup></span>
ג <big><strong>מתני׳</strong></big> ברכות כהן גדול כיצד חזן הכנסת נוטל ספר תורה ונותנה לו לראש הכנסת וראש הכנסת נותנה לסגן והסגן נותנה לכהן גדול
3 And whence is it that every benediction must be followed by an expression of praise? As it is said: And blessed be Thy glorious name which is exalted above all blessing and praise<span class="x" onmousemove="('comment',' Ibid. The word 'above' is understood as 'upon'. ');"><sup>2</sup></span>
ד וכ"ג עומד ומקבל וקורא (ויקרא טז, א) אחרי מות (ויקרא כג, כז) ואך בעשור וגולל את התורה ומניחה בחיקו ואומר יתר ממה שקריתי לפניכם כתוב כאן (במדבר כט, ז) ובעשור שבחומש הפקודים קורא על פה
4 — i.e., upon every benediction ascribe praise to Him.
ה ומברך עליה שמנה ברכות על התורה ועל העבודה ועל ההודייה ועל מחילת העון ועל המקדש ועל ישראל ועל הכהנים ועל ירושלים והשאר תפלה
5 <b><i>MISHNAH</i></b>. WHAT WAS THE PROCEDURE WITH THE BENEDICTIONS OF THE HIGH PRIEST?<span class="x" onmousemove="('comment',' What is described here followed the completion of the rites connected with the sacrifices of the Day of Atonement. The Synagogue referred to was that situated on the Temple Mount. ');"><sup>3</sup></span>
ו <big><strong>גמ׳</strong></big> שמעת מינה חולקין כבוד לתלמיד במקום הרב
6 THE SYNAGOGUE ATTENDANT TAKES A TORAH-SCROLL AND HANDS IT TO THE SYNAGOGUE-PRESIDENT. THE SYNAGOGUE-PRESIDENT HANDS IT TO THE DEPUTY<span class="x" onmousemove="('comment',' Segan. Of the High Priest who took his place if he became defiled or incapacitated during the Day of Atonement (Rashi); v. however Sanh. (Sonc. ed.) p. 97, n. 1. ');"><sup>4</sup></span>
ז אמר אביי כולה משום כבודו דכ"ג הוא
7 AND HE HANDS IT TO THE HIGH PRIEST. THE HIGH PRIEST STANDS, RECEIVES [THE SCROLL] AND READS [THEREIN] AFTER THE DEATH<span class="x" onmousemove="('comment',' I.e., Lev. XVI. ');"><sup>5</sup></span>
ח וכ"ג עומד ומקבל וקורא וכו' עומד מכלל דיושב הוא והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי וגו
8 AND HOWBEIT ON THE TENTH DAY.<span class="x" onmousemove="('comment',' Ibid. XXIII, 26-32. ');"><sup>6</sup></span>
ט כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים
9 THEN HE ROLLS THE TORAH-SCROLL TOGETHER, PLACES IT IN HIS BOSOM AND EXCLAIMS, 'MORE THAN I HAVE READ BEFORE YOU IS WRITTEN HERE!' THE PASSAGE 'ON THE TENTH DAY', WHICH IS IN THE BOOK OF NUMBERS, HE READS BY HEART,<span class="x" onmousemove="('comment',' Num. XXIX, 7-11, to obviate the necessity of unrolling the Scroll from the former passage in Leviticus. ');"><sup>7</sup></span>
י מיתיבי והיכן קורין בו בעזרה רבי אליעזר בן יעקב אומר בהר הבית שנא'
10 AND HE RECITES EIGHT BENEDICTIONS IN CONNECTION THEREWITH, VIZ., OVER THE TORAH, FOR THE TEMPLE-SERVICE, FOR THE THANKSGIVING, FOR THE PARDON OF SIN, OVER THE TEMPLE, OVER ISRAEL, OVER THE PRIESTS, OVER JERUSALEM, AND THE REST OF THE PRAYER.<span class="x" onmousemove="('comment',' The separate editions of the Mishnah and the J. Talmud omit 'over Jerusalem', and to complete the number eight read 'and over the rest of the prayer'. ');"><sup>8</sup></span> <b><i>GEMARA</i></b>. Is it to be deduced from this<span class="x" onmousemove="('comment',' That the Torah was handed to his inferiors before being delivered to the High Priest. ');"><sup>9</sup></span> that honour may be paid to a disciple in the presence of his master? — Abaye said: [No]; all this was done for the purpose of honouring the High Priest. THE HIGH PRIEST STANDS, RECEIVES [THE SCROLL] AND READS etc. [Since it is stated that] he stands, it follows that he had been sitting; but a Master has said: In the Temple-court the kings of the house of David alone were allowed to sit, as it is said: Then David the king went in, and sat before the Lord, and he said: Who am I? etc!'<span class="x" onmousemove="('comment',' II Sam. VII, 18. ');"><sup>10</sup></span> — It is as R. Hisda declared, [This occurred] in the Court of Women;<span class="x" onmousemove="('comment',' A part of the Temple-precincts which was non-holy. ');"><sup>11</sup></span> and here also [with the reading of the High Priest] it was in the Court of Women. An objection was raised: Where did the lection take place? In the Temple-court; R. Eliezer b. Jacob declares it was on the Temple Mount, as it is said,