תלמוד על עירובין 6:5

HALAKHAH: “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [fast]⁵Here it seems that the corrector’s text [in brackets] is correct. The argument is that the recitation of the priestly blessing is a sacral act and as such forbidden to Cohanim under the influence of alcohol (Lev. 10:8–11). Since they have to recite the blessing late in the afternoon, they could not have drunk any alcohol during the day and therefore would not have eaten either., and that they pray⁶In a technical sense, “to pray” means “to recite the Amidah prayer”. In a synagogue setting the priests recite the blessing only during the reader’s recitation of the Amidah. four times, and lifting of the hands is not during nighttime, only during daytime⁷Since there is no priestly blessing during evening prayers (whose status in Mishnaic times was not well defined.). Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer⁸Outside the Temple. The priestly blessing during synagogue service is a strictly pharisaic institution; it seems from the Manual of Discipline that at least at Qumran the priests only recited poetic allusions to the biblical priestly blessing.. It was stated, these are the words of Rebbi Meïr⁹Tosephta 3:1. In this text, the opponents of R. Meïr only admit priestly blessing during the two morning services. This is compatible with the scribe’s text in this paragraph.. ¹⁰Babli 26b. Copied in Eruvin 6, Note 102. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr¹¹In Eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts, Chapter 6, Note 99; in Megillah 2:1, Note 62, he requires that the Esther scroll has to be read from beginning to end; Babli 72a. These rules are popular usage, not rabbinic decrees..

Rebbi Abba, Rav Jeremiah in the name of Rav: practice follows Rebbi Meïr who says, all of it⁶²Babli 18b,19a.. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr<sup>63</sup>Eruvin Chapter 6, Note 102. In eruvin one follows R. Meïr that eruv for courtyards and participation for alleys must be separate acts; in Ta`aniot that on a public fast day the priestly blessing is given three times. Babli Eruvin 72a. These rules are popular usage, not rabbinic decrees..