Sotah 38 contains a primer on the laws of Birkat Kohanim (the priestly blessings) with at least twenty different Ein Mishpat/Ner Miztva references. For this post, I wanted a focus on just a few of the points that struck me from the daf.
The daf itself contains a pattern of laws that are proved through the device of gezeira shaveh, but then the limudim were subsequently challenged as not requiring a gezeira shaveh to support them. One interesting discussion involved whether the kohanim actually need to raise their hands when they gave the blessings. After the tanna of the braisa learned a gezeira shaveh to support the need for raising of the hands (by making reference to a different pasuk in which the Kohain Gadol raised his hands on Rosh Chodesh while making a public blessing) the gezeira shaveh was challenged by R' Yonasan who opined that since the gezeira shaveh involved the Kohain Gadol on Rosh Chodesh blessing the Tzibur, the limud should be limited to that circumstance. R' Nasan then ressurects the principle that raising of the hands is required by making a hekesh involving the words "Hu u'vanav kol hayamim" (Devarim 18:8). Rashi comments that although the same questions may be applicable to the quoted pasuk (limiting to Kohain Gadol, Rossh Chodesh and Tzibur) , we have an exigetical principle of "ein meishivim al ha hekesh" - that the use of a hekesh is a super tool and that we do not ask questions on it.
Another interesting point involved the question of whether the kohanim are called by the chazan prior to starting the blessing if there is only one kohain. Abaye teaches that where there are two (or more) kohanim, the shliach tzibur calls out "kohanim" but not if there is only one kohain, making reference to the words "emor lahem" (meaning multiple). Tosafos (d'h L'Shnayim) cites the Yerushalmi and the opinions of Rav Nachman Bar Yitzchak and Rav Chisda. R' Nachman Bar Yitzchak says that if there is only one kohain the Shliach Tzibur calls out "Kohain". R' Chisda writes that even with one kohain, the Shliach Tzibur would say "Kohanim" as the reference in the calling out "Kohanim" is to the tribe, not just those who are present.
The final concept that I wanted to reference is the concept of being present in front of the kohanim when they make the blessing. I have many times seen people who try to make sure that they are directly in front of the kohanim when the blessing is made. The gemara on 38b (spilling over onto 39a) indicates that those who are at an angle from the kohanim still receive the blessing. Rashi (d'h Al Hatzdaddim on 39a) indicates that as long as the recipient is at an angle where he is in front of the kohanim he receives the blessing. However, if he is at an angle behind the kohain, he does not. Thus there is no need for people praying to come off the walls to be in the direct line of the kohanim. The gemara concludes that as long as the person's side position is not behind the kohanim, he receives the blessing. The Mishna Berurah (128:95) writes that even if the recipient is precisely aligned with the side of the kohanim, he has properly received the blessing.
The daf itself contains a pattern of laws that are proved through the device of gezeira shaveh, but then the limudim were subsequently challenged as not requiring a gezeira shaveh to support them. One interesting discussion involved whether the kohanim actually need to raise their hands when they gave the blessings. After the tanna of the braisa learned a gezeira shaveh to support the need for raising of the hands (by making reference to a different pasuk in which the Kohain Gadol raised his hands on Rosh Chodesh while making a public blessing) the gezeira shaveh was challenged by R' Yonasan who opined that since the gezeira shaveh involved the Kohain Gadol on Rosh Chodesh blessing the Tzibur, the limud should be limited to that circumstance. R' Nasan then ressurects the principle that raising of the hands is required by making a hekesh involving the words "Hu u'vanav kol hayamim" (Devarim 18:8). Rashi comments that although the same questions may be applicable to the quoted pasuk (limiting to Kohain Gadol, Rossh Chodesh and Tzibur) , we have an exigetical principle of "ein meishivim al ha hekesh" - that the use of a hekesh is a super tool and that we do not ask questions on it.
Another interesting point involved the question of whether the kohanim are called by the chazan prior to starting the blessing if there is only one kohain. Abaye teaches that where there are two (or more) kohanim, the shliach tzibur calls out "kohanim" but not if there is only one kohain, making reference to the words "emor lahem" (meaning multiple). Tosafos (d'h L'Shnayim) cites the Yerushalmi and the opinions of Rav Nachman Bar Yitzchak and Rav Chisda. R' Nachman Bar Yitzchak says that if there is only one kohain the Shliach Tzibur calls out "Kohain". R' Chisda writes that even with one kohain, the Shliach Tzibur would say "Kohanim" as the reference in the calling out "Kohanim" is to the tribe, not just those who are present.
The final concept that I wanted to reference is the concept of being present in front of the kohanim when they make the blessing. I have many times seen people who try to make sure that they are directly in front of the kohanim when the blessing is made. The gemara on 38b (spilling over onto 39a) indicates that those who are at an angle from the kohanim still receive the blessing. Rashi (d'h Al Hatzdaddim on 39a) indicates that as long as the recipient is at an angle where he is in front of the kohanim he receives the blessing. However, if he is at an angle behind the kohain, he does not. Thus there is no need for people praying to come off the walls to be in the direct line of the kohanim. The gemara concludes that as long as the person's side position is not behind the kohanim, he receives the blessing. The Mishna Berurah (128:95) writes that even if the recipient is precisely aligned with the side of the kohanim, he has properly received the blessing.
***Ed note - I apologize for any typos in this post, Blogger's spell check is down and I have done the best I could to catch any errors.
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