ככתבו ובמדינה בכינויו במדינה כהנים נושאים את ידיהן כנגד כתפיהן ובמקדש על גבי ראשיהן חוץ מכהן גדול שאינו מגביה את ידיו למעלה מן הציץ רבי יהודה אומר אף כהן גדול מגביה ידיו למעלה מן הציץ שנאמר וישא אהרן את ידו אל העם ויברכם

as it is written in the Torah, i. e., the Tetragrammaton, and in the country they use its substitute name of Lordship. In the country, the priests lift their hands so they are aligned with their shoulders during the benediction. And in the Temple they lift them above their heads, except for the High Priest, who does not lift his hands above the frontplate. Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “ And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).

גמ׳ תנו רבנן כה תברכו בלשון הקודש אתה אומר בלשון הקודש או אינו אלא בכל לשון נאמר כאן כה תברכו ונאמר להלן אלה יעמדו לברך את העם מה להלן בלשון הקודש אף כאן בלשון הקודש

GEMARA: The Sages taught: The mitzva given to the priests:“ So you shall bless the children of Israel” (Numbers 6:23), is that they bless them in the sacred tongue, Hebrew. Do you say that the benediction must be recited in the sacred tongue, or perhaps it may be recited in any language? The baraita answers: It is stated here, with regard to the Priestly Benediction:“ So you shall bless, ” and it is stated there, with regard to the blessings and curses:“ These shall stand on Mount Gerizim to bless the people” (Deuteronomy 27:12). There is a verbal analogy between these two usages of the word“ bless”: Just as there, the blessings and curses were recited in the sacred tongue, as stated above (33a), so too here, the Priestly Benediction is recited in the sacred tongue.

רבי יהודה אומר אינו צריך הרי הוא אומר כה עד שיאמרו בלשון הזה

Rabbi Yehuda says: It is not necessary to derive this from a verbal analogy, as it says with regard to the Priestly Benediction:“ Thus, ” which means that it is not recited correctly unless they recite it in this exact language, as it is written in the Torah.

תניא אידך כה תברכו בעמידה אתה אומר בעמידה או אינו אלא אפילו בישיבה נאמר כאן כה תברכו ונאמר להלן אלה יעמדו לברך מה להלן בעמידה אף כאן בעמידה

It is taught in another baraita:“ So you shall bless, ” means while standing. Do you say that the benediction must be recited while standing, or perhaps it may even be recited while sitting? It is stated here: “ So you shall bless, ” and it is stated there, with regard to the blessings and curses:“ These shall stand on Mount Gerizim to bless. ” Just as there, the blessing was recited while standing, so too here, the priests must recite the Priestly Benediction while standing.

רבי נתן אומר אינו צריך הרי הוא אומר לשרתו ולברך בשמו מה משרת בעמידה אף מברך בעמידה ומשרת גופיה מנלן דכתיב לעמד לשרת

Rabbi Natan says: It is not necessary to derive this from a verbal analogy, as it says in the verse: “ At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord to minister to Him and to bless in His name” (Deuteronomy 10:8). Just as a priest performs the Temple service while standing, so too, he blesses while standing. The Gemara asks: And from where do we derive that he performs the service itself while standing? As it is written: “ To stand to minister in the name of the Lord” (Deuteronomy 18:5).

תניא אידך כה תברכו בנשיאות כפים אתה אומר בנשיאות כפים או אינו אלא שלא בנשיאות כפים נאמר כאן כה תברכו ונאמר להלן וישא אהרן את ידו אל העם ויברכם מה להלן בנשיאות כפים אף כאן בנשיאות כפים

It is taught in another baraita:“ So you shall bless” means with lifted hands. Do you say that the priests must recite the benediction with lifted hands, or perhaps they may recite it without lifted hands? It is stated here: “ So you shall bless, ” and it is stated there, with regard to the dedication of the Tabernacle:“ And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). Just as there, Aaron blessed the nation with lifted hands, so too here, the Priestly Benediction is recited with lifted hands.

קשיא ליה לרבי יונתן אי מה להלן כהן גדול וראש חודש ועבודת צבור אף כאן כהן גדול וראש חודש ועבודת ציבור

This halakha was difficult for Rabbi Yonatan to understand: If this halakha is derived from the dedication of the Tabernacle, then why not also say: Just as there, the High Priest was the one who recited the blessing, and it was the New Moon, and the offerings that were brought were a communal service, so too here, the Priestly Benediction must be recited only by the High Priest, and on the New Moon, and when performing a communal service?

רבי נתן אומר אינו צריך הרי הוא אומר הוא ובניו כל הימים מקיש בניו לו מה הוא בנשיאות כפים אף בניו בנשיאות כפים וכתיב כל הימים ואיתקש ברכה לשירות

Rabbi Natan says: It is not necessary to derive from a verbal analogy that the Priestly Benediction is recited with lifted hands, as it says with regard to Aaron: “ To stand to minister in the name of the Lord, him and his sons forever” (Deuteronomy 18:5). In this verse, his sons are juxtaposed with him. Just as Aaron recited the Priestly Benediction with lifted hands, so too, his sons recite the benediction with lifted hands. And furthermore, it is written“ forever, ” which indicates that it is referring not only to special occasions. And although the verse is not referring to the Priestly Benediction, the benediction is juxtaposed to the Temple service in another verse: “ To minister to Him and to bless in His name” (Deuteronomy 10:8).

ותניא אידך כה תברכו את בני ישראל בשם המפורש אתה אומר בשם המפורש או אינו אלא בכינוי תלמוד לומר ושמו את שמי שמי המיוחד לי

And it is taught in another baraita:“ So you shall bless the children of Israel” means the blessing should be recited with the ineffable name. Do you say that the Priestly Benediction must be recited with the ineffable name, or perhaps it is recited with only the substitute name, Adonai ? The verse states: “ So shall they put My name” (Numbers 6:27), which means My name that is unique to Me.

יכול אף בגבולין כן נאמר כאן ושמו את שמי ונאמר להלן לשום את שמו שם מה להלן בית הבחירה אף כאן בבית הבחירה

One might have thought that even in the outlying areas, outside the Temple, this ineffable name is used. It is stated here, with regard to the Priestly Benediction:“ So shall they put My name, ” and it is stated there, with regard to the place one must sacrifice offerings: “ The place that the Lord your God has chosen out of all your tribes to put His name there” (Deuteronomy 12:5). The verbal analogy teaches that just as there, the expression“ to put His name there” is referring to the Temple, so too here, the mitzva of“ so shall they put My name” applies in the Temple and not anywhere else.

רבי יאשיה אומר אינו צריך הרי הוא אומר בכל המקום אשר אזכיר את שמי אבוא אליך בכל מקום סלקא דעתך אלא מקרא זה מסורס הוא בכל מקום אשר אבוא אליך וברכתיך שם אזכיר את שמי והיכן אבוא אליך וברכתיך בבית הבחירה שם אזכיר את שמי בבית הבחירה

Rabbi Yoshiya says: It is not necessary to derive this halakha from the verbal analogy, as it can be derived from a verse. It says in the verse:“ In every place where I cause My name to be mentioned I will come to you and bless you” (Exodus 20:20). Does it enter your mind that this verse literally means that the Divine Presence will be revealed everywhere? Rather, this verse must be interpreted by transposition. It must be reordered and read as follows: In every place where I will come to you and bless you, there I will cause My name to be mentioned. Rabbi Yoshiya explains that God is stating: And where will I come to you and bless you? In the Temple. Therefore, he derives: There, in the Temple, I will cause My name to be mentioned, but the ineffable name is not mentioned elsewhere.

תניא אידך כה תברכו את בני ישראל אין לי אלא בני ישראל גרים נשים ועבדים משוחררים מנין תלמוד לומר אמור להם לכולהו

It is taught in another baraita:“ So you shall bless the sons of Israel” (Numbers 6:23). I have derived only the halakha to bless the sons of Israel. From where do I derive the halakha of blessing converts, women, and emancipated slaves? The verse states immediately afterward:“ You shall say to them, ” meaning to all of the Jewish people.

תניא אידך כה תברכו פנים כנגד פנים אתה אומר פנים כנגד פנים או אינו אלא פנים כנגד עורף תלמוד לומר אמור להם כאדם האומר לחבירו

It is taught in another baraita:“ So you shall bless, ” means that the priests must recite the Priestly Benediction face-to-face with the congregation. Do you say that the Benediction must be recited face-to-face, or perhaps it is only recited with the faces of the priests facing the back of the necks of the congregation? The verse states: “ You shall say to them, ” face-to-face, like a person who is talking to another.

תניא אידך כה תברכו בקול רם או אינו אלא בלחש תלמוד לומר אמור להם כאדם שאומר לחבירו

It is taught in another baraita:“ So you shall bless” means that the benediction must be recited out loud. Or, perhaps, is it recited only in a whisper? The verse states: “ You shall say to them, ” like a person who is talking to another.

אמר אביי נקטינן לשנים קורא כהנים ולאחד אינו קורא כהן שנאמר אמור להם לשנים ואמר רב חסדא נקטינן כהן קורא כהנים ואין ישראל קורא כהנים שנאמר אמור להם אמירה

Abaye said: We have a tradition with regard to the prayer leader calling the priests to recite the Priestly Benediction: When there are two priests, he calls: Priests, but when there is one priest he does not call: Priest, as it is stated: “ You shall say to them, ” in plural, meaning to a minimum of two priests. And Rav Ḥisda said: We have a tradition that a priest calls: Priests, but an Israelite does not call: Priests, as it is stated: “ You shall say to them, ” which means that the say ing