should be from them; one of the priests themselves should call: Priests. The Gemara concludes: And the halakha is in accordance with the opinion of Abaye, that when only one priest is present, the prayer leader does not call: Priest. And the halakha is not in accordance with the opinion of Rav Ḥisda, as an Israelite may also call: Priests.

§ The Gemara cites a mnemonic device for the statements of Rabbi Yehoshua ben Levi: Desires the benediction, platform, during the service, cup, recognize, derives benefit, from a heifer.

Rabbi Yehoshua ben Levi says: From where is it derived that the Holy One, Blessed be He, desires the Priestly Benediction? As it is stated: “So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27). This shows that God waits for the priests to bless the people, and only then He Himself blesses them. And Rabbi Yehoshua ben Levi says: Any priest who blesses the people is blessed from Heaven, and one who does not bless the people is not blessed, as it is stated: “And I will bless those who bless you” (Genesis 12:3).

And Rabbi Yehoshua ben Levi says: Any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot: “So you shall bless,” “And you shall say to them” (Numbers 6:23), and “So shall they put My name” (Numbers 6:27).

Rav says: One need be concerned that a priest who does not ascend to recite the Priestly Benediction is perhaps the son of a priest and a divorced woman, or the son of a priest and a yevama who has performed ḥalitza [ḥalutza]. Perhaps he does not ascend to recite the Priestly Benediction because he is disqualified from the priesthood.

The Gemara comments: And they do not disagree. This statement of Rabbi Yehoshua ben Levi is referring to a case where he ascends periodically. Therefore, there is no reason to believe that he is disqualified from the priesthood, and the assumption is that he violates three positive mitzvot. Whereas that statement of Rav is referring to a case where one does not ascend to recite the Priestly Benediction even periodically, and therefore there is reason to suspect that he is disqualified from the priesthood.

And Rabbi Yehoshua ben Levi says: Any priest who does not ascend the platform during the blessing of the Temple service recited in the Amida prayer may no longer ascend to recite the benediction, as it is stated: “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-offerings” (Leviticus 9:22). Just as there, in the Tabernacle, Aaron lifted up his hands during the service, as evident from the fact that only after he blessed them does it say that he came down from sacrificing the offerings, so too here, in the Amida prayer, the Priestly Benediction is recited during the blessing of Temple service.

The Gemara asks: Is that so? But didn’t the priests Rabbi Ami and Rabbi Asi ascend after the blessing of the service? The Gemara answers: Rabbi Ami and Rabbi Asi would begin walking to the platform during the blessing of the service, but they would not arrive there until after the conclusion of this blessing. And this is sufficient in accordance with what Rabbi Oshaya taught: They taught that a priest may not recite the benediction if he did not ascend the platform during the blessing of Temple service only in a case where he did not begin walking. But if he began walking before the prayer leader finished the blessing, he may ascend the platform even after he has finished the blessing.

And concerning this issue, we also learned in a mishna (Berakhot 34a): A priest who serves as prayer leader does not recite the Priestly Benediction, but if he is certain that he can lift his hands and recite the benediction, and then resume his prayer without becoming confused, he is permitted to do so. And we discussed it and raised the following difficulty: If he did not begin walking to ascend the platform during the blessing of the service, how is it permitted for him to recite the benediction? Rather, it must be explained that he moved slightly to show that he also wanted to ascend the platform. Here too, the statement of Rabbi Oshaya is referring even to a case where the priest uprooted himself slightly from his place during the blessing of the service.

And Rabbi Yehoshua ben Levi says: One may give a cup of blessing to recite the blessing of Grace after Meals only to someone with a good eye, i.e., a generous person, as it is stated: “One who has a good eye will be blessed [yevorakh], for he gives of his bread to the poor” (Proverbs 22:9). Do not read it: “Will be blessed.” Rather, read it: Will bless [yevarekh].

And Rabbi Yehoshua ben Levi says: From where is it derived that even birds recognize miserly people and do not eat the food they have set in bird traps? As it is stated: “For in vain the net is spread in the eyes of any bird” (Proverbs 1:17).

And Rabbi Yehoshua ben Levi says: Anyone who derives benefit from miserly people transgresses a prohibition, as it is stated: “Do not eat the bread of one who has an evil eye, and do not desire his delicacies, for as one that has reckoned within himself, so he is. He says to you: Eat and drink, but his heart is not with you” (Proverbs 23:6–7). Rav Naḥman bar Yitzḥak says: He transgresses two prohibitions, as it says “do not eat” and also “do not desire.”

And Rabbi Yehoshua ben Levi says: When a person is found slain between two cities and it is not known who killed him, a heifer whose neck is broken is brought. This occurs only because of miserly people.

As it is stated: “And they shall speak and say: Our hands have not shed this blood” (Deuteronomy 21:7). But did it enter our hearts to think that the Elders of the court are murderers? Why it is necessary for them to publicize that they did not kill him? Rather, they must declare: It is not so that this victim came to us and we dismissed him, and it is not so that we saw him and left him. In other words, he did not come to us and we in turn dismissed him without food, and we did not see him and then leave him without an escort. It is miserly people who do not provide others with food and cause them to travel to places where they might be murdered.

§ Adda said that Rabbi Samlai says: In a synagogue that is made up entirely of priests, everyone ascends the platform to recite the Priestly Benediction. The Gemara asks: If the entire congregation is composed of priests, for whom do they utter the blessing? Rabbi Zeira says: They say the blessing for their brethren who are in the fields.

The Gemara asks: Is that so? But didn’t Abba, son of Rav Minyamin bar Ḥiyya, teach that the people who are standing behind the backs of the priests are not included in the Priestly Benediction? The Gemara answers: That is not difficult. This is a case where the people are compelled to be in the fields because of their work, and they are therefore included in the benediction. Whereas that statement is referring to people who are not compelled to be away but still do not stand face-to-face with the priests. Consequently, they are not included in the benediction.

The Gemara asks: But didn’t Rav Shimi of Birte deShiḥorei teach the following baraita: In a synagogue that is made up entirely of priests, some of them ascend to recite the benediction and some of them answer amen?

The Gemara answers: That is not difficult. That is a case where, if some of the priests recite the benediction, a quorum of ten priests still remains to receive the benediction and answer amen. Therefore, only some of the priests ascend to recite the benediction. By contrast, this case, which Rabbi Simlai was referring to, is a case where a quorum of ten does not remain to answer amen, so it is better for all of the priests to ascend and bless the people working in the fields.

The Gemara returns to the matter itself cited above: Abba, son of Rav Minyamin bar Ḥiyya, taught: The people who are standing behind the priests are not included in the benediction.

The Gemara raises several questions with regard to this statement: It is obvious that tall people standing in front of short people do not interpose between the priests and the shorter people with regard to the Priestly Benediction. Similarly, a chest or ark containing a Torah scroll does not interpose between the priests and the people. However, what is the halakha with regard to a partition? Come and hear an answer from what Rabbi Yehoshua ben Levi said: Even an iron partition does not interpose between the Jewish people and their Father in Heaven; the people are included in the benediction.

A dilemma was raised before the Sages: What is the halakha in the case of people who are standing to the sides of the priests? Are they included in the blessing? Abba Mar bar Rav Ashi said: Come and hear an answer, as we learned in a mishna (Para 12:2) with regard to the halakha of sprinkling the waters of purification on vessels that contracted ritual impurity imparted by a corpse: If one intended to sprinkle the water forward