During the closing prayer [ne’ila] of Yom Kippur, which also includes the Priestly Benediction, what do the people say? Mar Zutra says, and some say that this was taught in a baraita: “Behold, surely thus shall the man who fears the Lord be blessed” (Psalms 128:4), “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” (Psalms 128:5), and “And see your children’s children. Peace be upon Israel” (Psalms 128:6).

The Gemara asks: Where does the congregation say these verses during the Priestly Benediction? Rav Yosef says: They are said between each and every blessing. And Rav Sheshet says: They are said during the mention of the name of God in each of the three blessings.

Rav Mari and Rav Zevid disagree about this matter. One says: The congregation recites one verse at a time, corresponding to the verse that the priests recite. And one says: For every single verse that the priests recite, the congregation says all three verses.

Rabbi Ḥiyya bar Abba says: Anyone who recites these verses in the outlying areas, i.e., outside the Temple, is nothing other than mistaken in his practice. Rabbi Ḥanina bar Pappa said: You should know that in the Temple also people should not recite these verses. Do you have a servant who is being blessed and does not listen to the blessing, but rather speaks at the same time?

Conversely, Rabbi Aḥa bar Ḥanina says: You should know that in the outlying areas one is also required to say these verses. Is there a servant who is being blessed and his face does not brighten? Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. Rabbi Abbahu says: At first, I would recite these verses, but since I saw that Rabbi Abba of Akko does not say them, I also do not recite them anymore.

And Rabbi Abbahu says: At first, I would say to myself that I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason for a matter, and his interpreter stated one other reason of his own rather than delivering the reason that Rabbi Abba stated, and yet Rabbi Abba did not mind, I say to myself that I am not humble.

The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s wife: This one of ours, i.e., my husband, has no need for your husband Rabbi Abbahu, as he could teach everything on his own. And the fact that he bends over to listen to Rabbi Abbahu, and then stands up above him, and repeats his words to the congregants is merely to show respect for him. Rabbi Abbahu’s wife went and told this to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, and it does not matter which one of us is teaching.

And furthermore, in another example of his humility, the Sages were counted and reached a decision to appoint Rabbi Abbahu to be the head of the yeshiva. Since he saw that Rabbi Abba of Akko had many creditors and was impoverished, he attempted to get him out of debt. He said to them: There is a man who is greater than me, Rabbi Abba.

The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi Ḥiyya bar Abba taught halakha. Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, and Rabbi Ḥiyya was offended. Rabbi Abbahu said to him, to appease him: I will tell you a parable: To what is this matter comparable? It is comparable to two people, one who sells precious stones and one who sells small items [sidkit]. Upon whom do the customers spring? Don’t they spring upon the one who sells small items? Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.

The Gemara relates that every day Rabbi Ḥiyya bar Abba would escort Rabbi Abbahu to his lodging place [ushpizei] out of respect for the house of the emperor, with which Rabbi Abbahu was associated. On that day, Rabbi Abbahu escorted Rabbi Ḥiyya bar Abba to his lodging place, and even so, Rabbi Ḥiyya bar Abba’s mind was not at ease with Rabbi Abbahu and he felt insulted.

§ The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. While the prayer leader is reciting the blessing of: We give thanks, what do the people say? Rav says that they say: We give thanks to You, Lord our God, for the merit of giving thanks to You. And Shmuel says that one should say: God of all living flesh, for the merit of giving thanks to You. Rabbi Simai says that one should say: Our Creator, Who created everything in the beginning, for the merit of giving thanks to You. The Sages of Neharde’a say in the name of Rabbi Simai that one should say: We offer blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aḥa bar Ya’akov would finish the blessing as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You.

Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.

§ Rabbi Yitzḥak says: The awe of the public should always be upon you, i.e., one must always treat the public courteously. As when the priests bless the people they face the people and their backs are toward the Divine Presence, out of respect for the congregation.

Rav Naḥman said that this principle is derived from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” (I Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. If he said “my brethren,” why did he say “my people”? And if he said “my people” why did he say “my brethren”? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if you do not listen to me willingly, you are my people and I am your king, and I will rule over you by force with a staff. This shows that if the nation acted properly, David would relate to them respectfully.

The Sages say that the importance of showing respect for the congregation is derived from here: The halakha is that the priests are not permitted to ascend the platform to recite the benediction in their sandals, as is taught in a baraita. And this halakha is one of nine ordinances that Rabban Yoḥanan ben Zakkai instituted. What is the reason for this ordinance? Is it not out of respect for the congregation, as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? Rav Ashi said: No, this is not the reason. There, in the baraita, the reason is a concern lest a strap of his sandal break, and he will therefore return to his place to go tie it and not ascend the platform in time for the benediction, and people will say that he was removed from the platform because he is disqualified from the priesthood, as he is the son of a priest and a divorced woman or the son of a priest and a ḥalutza.

§ It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.