About this episode
Today's daf is sponsored by Lori Schuldiner Schor in loving memory of her father, on his 51st yahrzeit, and in celebration of her three grandchildren. "I honor the circle of life and the cycles of life. I celebrate the love of learning that flows organically through the generations of my family." Today's daf is sponsored in loving memory of Anita Dinerstein, by her children and grandchildren, on her shloshim. "May her love of Jewish learning and community continue to inspire us." There is a debate about whether or not one is allowed to say verses while the kohanim are saying birkhat kohanim - is it disrespectful to recite something while they are blessing or is it disrespectful not to recite verses? Is it permitted only in the Temple? Rabbi Avahu compares his modesty to Rabbi Abba from Acco who was more modest than he. Other stories are brought to show how modest Rabbi Avahu was. There are many different opinions about what the congregation should recite when the chazan says modim . Rav Papa chose to combine them all into the prayer that we say today. One should have awe of the congregation upon them. The rabbis bring three different sources for this, two from the blessings of the kohanim, although one of those is rejected. The kohanim take off their shoes before blessing the people in case their strap opens up and as they lean down to fix it, they miss their chance to bless the people and they are suspected by others as being a son of a divorcee who cannot recite the blessings. In the Temple, one doesn't answer amen. why? On account of that, the three blessings of the kohanim are said as one. The Mishna describes what Torah portions the kohen gadol would recite on Yom Kippur and what blessings would he recite. The Torah was passed from one person to another with a higher rank. Can one derive from there that the students can get treated with respect even if their rabbi is there? Abaye rejects this suggestion and brings an alternate explanation for the passing of the Torah from one to the other. Can one infer from the Mishna that the kohen gadol sat in the azara ? And if so, how could that be if only kings of the house of David were allowed to sit in the azara ?