Th e Gemara asks: Does this prove by inference that Rav Aĥa bar ִמ ְּכ ָלל ְ ּדַרב ַא ָחא ַּבר ַי ֲﬠקֹב ָס ַבר ַמ ָּצה Ya’akov maintains that eating matza nowadays applies by Torah ִּבְז ַמן ַהֶזּה ְ ּד ַאוֹרְי ָיתא? ְו ָהא ַרב ַא ָחא law? But isn’t Rav Aĥa bar Ya’akov the one who said that eating ַּבר ַי ֲﬠקֹב ּהוא ְ ּד ָא ַמר: ַמ ָּצה ַּבְזּ ַמן ַהֶזּה matza nowadays applies by rabbinic law? Rav Aĥa bar Ya’akov ap- ְ ּדַר ָּב ַנן! ָק ָס ַבר: ּכֹל ְ ּד ַת ּק ּון ַר ָּב ַנן – ְּכ ֵﬠין parently contradicts himself. Th e Gemara answers: Rav Aĥa bar Ya’akov maintains that everything the Sages instituted through ְ ּד ַאוֹרְי ָיתא ִּת ּיק ּון. their decrees, they instituted similar to the model established by Torah law. In other words, although the obligations to eat matza and recite the Haggadah are rabbinic, the stringencies and restric- tions that apply to Torah mitzvot apply here as well. Th erefore, a blind person is exempt from reciting the Haggadah. Th e Gemara asks: According to the opinion of Rav Sheshet and ְלַרב ׁ ֵש ׁ ֶשת ּו ְלַרב ֵיוֹסף ַנ ִמי, ָהא ַוַ ּדאי Rav Yosef too, certainly everything the Sages instituted through ּכֹל ְד ַת ּק ּון ַר ָּב ַנן ְּכ ֵﬠין ְ ּד ַאוֹר ְי ָיתא their decrees, they instituted similar to the model established by ִּת ּיק ּון! Torah law. Why, then, did these blind Sages recite the Haggadah themselves?

Th e Gemara rejects this diffi culty: How can these cases, the verses ָה ִכי ָה ׁ ְש ָּתא! ִּב ׁ ְש ָל ָמא ָה ָתם, ִמַ ּד ֲהָוה -dealing with rebellious son and the Passover Haggadah, be com ֵל ּיה ְל ִמ ְיכ ַּתב ְּ״ב ֵנ ּנו ּהוא״ ּו ְכ ִתיב pared? Granted, there, in the case of the rebellious son, as the verse ְּ״ב ֵנ ּנו ֶזה״ – ׁ ְש ַמע ִמ ָּינ ּה ְּפָרט ְל ּסו ִמין could have writt en: He is our son, and instead it is writt en: “Th is ּהוא ַ ּד ֲא ָתא. ֲא ָבל ָה ָכא – ִאי ָלאו son of ours,” I can learn from it that the parents must point to a -fi nger to their son, which comes to exclude blind parents. How ַּ״ב ֲﬠ ּבור ֶזה״ ַמאי ִל ְכ ּתוֹב? ֶא ָּלא: ”,ever, here, if the verse did not use the phrase “because of this ַּב ֲﬠ ּבור ַמ ָּצה ּו ָמרוֹר ּהוא ַ ּד ֲא ָתא. what could it have writt en in reference to matzot and bitt er herbs? Rather, this verse comes because of the matza and bitt er herbs. Consequently, there is no need to actually to point with one’s fi nger in this instance, and therefore the blind are also obligated to recite the Haggadah. .Th e mishna states: Th erefore we are obligated to thank ” ְל ִפ ָיכ ְך ֲא ַנ ְח ּנו ַח ָיּ ִיבים״,

Perek X Daf 117 Amud a

NOTES Th e mishna states that we will say before Him: Halleluya. Th e ָא ַמר ַרב ִח ְס ָ ּדא ָא ַמר ַר ִּבי ָיוֹח ָנן: In the Gemara discusses the meaning of this term. Rav Ĥisda said that : ַה ְל ּלו ָי ּה ֵּכ ִסָי ּה ִו ִיד ְיד ָיה – Halleluya, kesya, and Yedidya ַה ְל ּלו ָי ּה ְּו ֵכ ִסָי ּה ִו ִיד ְיד ָיה – ַא ַחת ֵהן. vocalized text of the Bible, the term halleluya is written as a Rabbi Yoĥanan said: Th e word halleluya and the word kesya ַרב ָא ַמר: ֵּכ ָסי ּה ּו ֶמְר ַח ְבָיה ַא ַחת ֵהן. single word, with one exception. Yedidya is also written as (Exodus :) and the name Yedidya ( Samuel :) are each ַר ָּבה ָא ַמר: ֶמְר ַח ְבָיה ִּב ְל ַבד. one word, whereas kesya is written as two words, although some authorities say that this too is a single word. The word regarded as a single word, not an amalgamation of two smaller merĥavya is subject to debate. words, i.e., Hallelu-ya. Rav said that kesya and merĥavya (Psalms :) are single words. Rabba said: Only merĥavya is a single word; the others are two words.N

A dilemma was raised before the Sages: According to the opinion ִא ַּיב ֲﬠָיא ְל ּהו: ֶמְר ַחב ָי ּה ְלַרב ִח ְסָ ּדא of Rav Ĥisda, what is the status of merĥavya? Is it counted as two ַמאי? ֵּת ּיקו. words or one? Th is dilemma was raised because Rav Ĥisda himself did not mention this term. No answer was found for this dilemma, and therefore the Gemara states: Let it stand unresolved. Another dilemma was raised before the Sages: According to ִא ַּיב ֲﬠָיא ְל ּהו: ְי ִד ְיד ָיה ְלַרב ַמאי? the opinion of Rav, what is the status of the name Yedidya? Th e ָּתא ׁ ְש ַמע, ְ ּד ָא ַמר ַרב: ְיִד ְיד ָיה ֶנ ְח ָלק Gemara answers: Come and hear, as Rav said explicitly: Yedidya ִל ׁ ְש ַנִים, ְל ִפ ָיכ ְך: ְ״יִדיד״ – חוֹל, ָ״י ּה״ is divided into two separate names. Th erefore, yedid is a mundane ֶקוֹד ׁש. word, whereas ya is a sacred name, which must be treated respect- fully like the other sacred names of God.

A dilemma was raised before the Sages: According to the opinion ִא ַּיב ֲﬠָיא ְל ּהו: ַה ְל ּלו ָי ּה ְלַרב ַמאי? ָּתא of Rav, what is the status of halleluya? Is it one word or two? Th e ׁ ְש ַמע, ְ ּד ָא ַמר ַרב: ָחֵז ָינא ִּת ֵּילי ְ ּד ֵבי Gemara answers: Come and hear, as Rav said: I saw a book of ֲח ִב ָיבא ִ ּד ְכ ִתיב ְּב ּהו ַ״ה ְּל ּלו״ ְּב ַחד Psalms in the study hall of my uncle, Rabbi Ĥiyya, in which the ִּג ָּיסא ְו ָ״י ּה״ ְּב ַחד ִּג ָּיסא. word hallelu is writt en on one side, at the end of a line, and ya was writt en on one side, at the beginning of the next line. Th is shows that the word halleluya can indeed be split in two. פרק י׳ דף קיז. . Perek X . 117a 276 NOTES Th e Gemara comments: Th is opinion disputes that of Rabbi ּו ְפ ִל ָיגא ְ ּדַר ִּבי ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי. ְ ּד ָא ַמר ַר ִּבי -Several com : ּו ְפ ִל ָיגא ִ ּד ֵיד ּיה ַאִ ּד ֵיד ּיה – Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: What is Disagrees with himself mentaries explain that according to the opinion of Rabbi ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי: ַמאי ַה ְל ּלו ָי ּה – ַה ְל ּלו ּהו the meaning of the word halleluya? It means praise Him [hallelu- Yehoshua ben Levi the term halleluya can be written in two ְּב ִה ּל ּו ִלים ַהְר ֵּבה. hu] with many praises [hillulim]. According to this opinion, the different ways, which bear separate meanings. When it is ya at the end of the word is a superlative, not a divine name. written as one word, it means great praise. However, when halleluya is written as two words, it signifies both a Divine .(Th e Gemara adds: Th is statement of Rabbi Yehoshua ben Levi name and praise (Rabbi Elazar Moshe Horowitz ּו ְפ ִל ָיגא ִ ּד ֵיד ּיה ַא ִ ּד ֵיד ּיה, ְ ּד ָא ַמר ַר ִּבי N disagrees with another ruling that he himself issued, as Rabbi ְי ׁ ֻהוֹשﬠ ֶּבן ֵלִוי: ַּב ֲﬠ ָׂשָרה ַמ ֲא ָמרוֹת ׁ ֶשל ,According to various traditions : ָּכ ּלו, ָּכל ֵא ּל ּו – Yehoshua ben Levi said: Th e book of Psalms is said by means Kalu, kol elu the kamatz vowel, which appears under the letter kaf in the ׁ ֶש ַבח ֶנ ֱא ַמר ֵס ֶפר ְּת ִה ִּלים: ְּב ִנ ּיצ ּוח, ְּב ִנ ּג ּון, of ten expressions of praise: By nitzuaĥ, niggun, maskil, mizmor, word kalu, is a small kamatz, which indeed makes the word ְּב ַמ ְׂש ִּכיל, ְּב ִמְזמוֹר, ְּב ׁ ִשיר, ְּב ַא ׁ ְשֵרי, shir, ashrei, tehilla, tefi lla, hoda’a, and halleluya. He continues: sound similar to kol elu. Th e greatest of them all is halleluya, as it includes God’s name ִּב ְת ִה ָּלה, ִּב ְת ִפ ָּלה, ְּב ָהוֹד ָאה, ְּב ַה ְל ּלו ָי ּה. Some commentaries : ֵעוֹמד ְּב ֶב ִכי – [Stood in tears [bekhi ָּגדוֹל ִמ ּכ ּו ָּלן ַה ְל ּלו ָי ּה, ׁ ֶש ּכ ֵוֹלל ׁ ֵשם ָו ׁ ֶש ָבח and praise at one time. Th is statement indicates that Rabbi Ye- associate this bekhi with thick smoke or haze, as in the verse: ”hoshua ben Levi considers halleluya to be a combination of two “And they roll upward [veyitavku] in thick clouds of smoke ְּב ַבת ַא ַחת. words, one of which is the name of God. (Isaiah 9:17). In other words, the smoke from the idolatrous of- ferings rose as the services proceeded (Rabbi Elazar Moshe .(Rav Yehuda said that Shmuel said: Th e song in the Torah, i.e., Horowitz ָא ַמר ַרב ְי ּהו ָדה ָא ַמר ׁ ְש ּמו ֵאל: ׁ ִשיר the Song at the Sea (Exodus :–), Moses and the Jewish ׁ ֶש ַּב ּת ָוֹרה – מֹ ׁ ֶשה ְו ִי ְׂשָר ֵאל ֲא ָמ ּרו ּהו : ָּכל ׁ ִשירוֹת… ׁ ֶש ָא ַמר ָ ּדִוד – people recited it when they ascended from the sea. Th e Ge- All the songs…that David recited Some commentaries explain that this is referring only to ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ּלו ִמן ַה ָיּם. ְו ַה ֵּלל ֶזה ִמי mara asks: And who said this hallel mentioned in the mishna, those Psalms that are not clearly the prayers of an individual ֲא ָמרוֹ? ְנ ִב ִיאים ׁ ֶש ֵּב ֵינ ֶיהן ִּת ְּק ּנו ָל ֶהן Psalms –? Th e Gemara answers: Th e Prophets among them or a community (Maharsha). However, everyone agrees that -established this hallel for the Jewish people, that they should some of the Psalms are David’s personal prayers, while oth ְל ִי ְׂשָר ֵאל, ׁ ֶש ְיּ ּהו ְאוֹמִרין אוֹתוֹ ַﬠל ָּכל .recite it on every appropriate occasion; and for every trouble, ers are stated on behalf of the entire Jewish people ֶּפֶרק ּו ֶפֶרק ְו ַﬠל ָּכל ָצָרה ְו ָצָרה ׁ ֶש ּלֹא ָּתבֹא -may it not come upon them, they recite the supplications in ֲﬠ ֵל ֶיהן, ְו ִל ְכ ׁ ֶש ִּנ ְג ָא ִלין ְאוֹמִרים אוֹתוֹ ַﬠל cluded in hallel. When they are redeemed, they recite it over ְּג ּאו ָּל ָתן. their redemption, as hallel includes expressions of gratitude for the redemption. It was taught in a baraita that Rabbi Meir would say: All the ַּת ְנָיא: ָה ָיה ַר ִּבי ֵמ ִאיר ֵאוֹמר: ָּכל ,praises stated in the book of Psalms were recited by David ּת ּו ׁ ְש ָּבחוֹת ָה ֲא ּמורוֹת ְּב ֵס ֶפר ְּת ִה ִּלים ֻּכ ָּלן as it is stated: “Th e prayers of David, son of Yishai, are ended ָ ּדִוד ֲא ָמָרן, ׁ ֶש ֶּנ ֱא ַמר: ָּ״כ ּלו ְת ִפ ּלוֹת ָ ּדִוד ֶּבן [kalu]” (Psalms :). Do not read kalu; rather, read kol elu,N ִי ׁ ָשי״. ַאל ִּת ְיקֵרי ָּ״כ ּלו״ ֶא ָּלא ָּ״כל ֵא ּל ּו״. all of these, which indicates that the entire book of Psalms consists of the prayers of King David. Th e Gemara clarifi es: According to those who dispute Rabbi ַה ֵּלל ֶזה ִמי ֲא ָמרוֹ? ַר ִּבי ֵיוֹסי ֵאוֹמר, Meir’s claim that the entire book of Psalms was composed by King ֶא ְל ָﬠָזר ְּב ִני ֵאוֹמר: מֹ ׁ ֶשה ְו ִי ְׂשָר ֵאל David, who recited this hallel? Rabbi Yosei says: My son Elazar ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ּלו ִמן ַה ָיּם, ַו ֲח ּלו ִקין says that Moses and the Jewish people recited it when they ָﬠ ָליו ֲח ֵב ָיריו ַלוֹמר ׁ ָשָ ּדִוד ֲא ָמרוֹ, ְו ִנְר ִאין ascended from the sea. And his colleagues dispute him, saying that it was recited by King David. And the statement of my ְ ּד ָבָריו ִמִ ּד ְבֵר ֶיהן. ֶא ְפ ׁ ָשר ִי ְׂשָר ֵאל ׁ ָש ֲח ּטו son, Elazar, appears more accurate than their statement. Th e ֶאת ִּפ ְס ֵח ֶיהן ְו ָנ ְט ּלו ּלו ָל ֵב ֶיהן ְולֹא ָא ְמ ּרו -reason is as follows: Is it possible that the Jewish people slaugh ׁ ִש ָירה? tered their Paschal lambs and took and waved their lulavim all those generations without reciting a song? Rather, the Jews must have recited a song each year. Since it is the custom to sing hallel nowadays, it is evidently an ancient institution. Alternatively, is it possible that Micah’s idol stood in tears,N and ָ ּד ָבר ַא ֵחר: ִּפ ְסלוֹ ׁ ֶשל ִמ ָיכה ֵעוֹמד ְּב ֶב ִכי, the Jewish people were reciting hallel before it? Th e reference is ְו ִי ְׂשָר ֵאל ְאוֹמִרים ֶאת ַה ַה ֵּלל! to the idol of Micah, which was still standing in the days of David (see Judges ). Th e Gemara states that the idol was crying, as a euphemism for its laughter, to avoid shaming the Jewish people (ge’onim). Th e point is that the Jews would not have chanted: “Th ey who make them shall be like them” (Psalms :) at a time that they were worshipping idols. Rather, hallel must be older than that, and it dates back to the Song at the Sea. Th e Sages taught in a baraita that with regard to all the songs and ָּת ּנו ַר ָּב ַנן: ָּכל ׁ ִשירוֹת ְו ּתו ׁ ְש ָּבחוֹת ׁ ֶש ָא ַמר N praise that David recited in the book of Psalms, Rabbi Eliezer ָ ּדִוד ְּב ֵס ֶפר ְּת ִה ִּלים – ַר ִּבי ֱא ִל ֶיﬠֶזר ֵאוֹמר: says: David said them about himself. Th ey were the praises of an ְּכ ֶנ ֶגד ַﬠ ְצמוֹ ֲא ָמָרן; ַר ִּבי ְי ׁ ֻהוֹשﬠ ֵאוֹמר: individual that were later transmitt ed to the community. Rabbi ְּכ ֶנ ֶגד ִצ ּיב ּור ֲא ָמָרן; ַו ֲח ָכ ִמים ְאוֹמִרים: ֵי ׁש Yehoshua says: He originally said them about the community. He composed all of the psalms for the people, including those he ֵמ ֶהן ְּכ ֶנ ֶגד ִצ ּיב ּור, ְו ֵי ׁש ֵמ ֶהן ְּכ ֶנ ֶגד ַﬠ ְצמוֹ. wrote about himself. And the Rabbis say: Th ere are among these ָה ֲא ּמורוֹת ִּב ְל ׁשוֹן ָי ִחיד – ְּכ ֶנ ֶגד ַﬠ ְצמוֹ; psalms some that are about the community, and there are ָה ֲא ּמורוֹת ִּב ְל ׁשוֹן ַר ִּבים – ְּכ ֶנ ֶגד ִצ ּיב ּור. among these psalms some that are about himself. Th e Rabbis clarify their opinion: Th e psalms that are stated in the singular form are about himself, and those stated in the plural form are about the community. Perek X . 117a 277 . פרק י׳ דף קיז. NOTES Th e Gemara continues to discuss the book of Psalms. If a psalm ִנ ּיצ ּוח ְו ִנ ּיג ּון – ֶל ָﬠ ִתיד ָלבֹא; ַמ ְׂש ִּכיל – ַﬠל ְיֵדי The word : ִנ ּצ ּו ַח… ֶל ָﬠ ִתיד ָלבוֹא – Nitzuaĥ…in the future begins with the terms nitzuaĥ or niggun, this indicates that its ּת ּוְרְּג ָמן; ְלָדִוד ִמְזמוֹר – ְמ ַל ֵּמד ׁ ֶש ָּׁשְר ָתה ָﬠ ָליו nitzuaĥ is derived from netzaĥ, eternity (Maharsha). N praise will be fulfi lled in the future. Psalms that begin with the ׁ ְש ִכ ָינה ְו ַא ַחר ָּכ ְך ָא ַמר ׁ ִש ָירה. ִמְזמוֹר ְלָדִוד – word maskil were delivered by means of a disseminator, a spokes- ְמ ַל ֵּמד ׁ ֶש ָא ַמר ׁ ִש ָירה ְו ַא ַחר ָּכ ְך ׁ ָשְר ָתה ָﬠ ָליו HALAKHA man in a public address. Th e lecturer would speak soft ly, followed ,by a repetition of his discourse in the disseminator’s louder voice ׁ ְש ִכ ָינה. : ֵאין ַה ְּׁש ִכ ָינה ׁש ָוֹרה – The Divine Presence does not rest None of the prophets could prophesy at will. Rather, they would meditate in solitude, focus their thoughts, so that everyone could hear. If a psalm begins: Of David a psalm, and fill their hearts with joy. By the same token, the this teaches that the Divine Presence rested upon him fi rst and prophetic spirit does not rest upon one who is sad or aft erward he recited the song. However, if a psalm opens with: lazy but only upon one filled with joy. Therefore, the A psalm of David, this teaches that he fi rst recited the song, and novice prophets would play the drums, lyres, flutes, aft erward the Divine Presence rested upon him. and harps while the prophets sought to prophesy Th e Gemara adds: Incidentally, this serves to teach you that the ְל ַל ֶּמ ְד ָך ׁ ֶש ֵאין ַה ְּׁש ִכ ָינה ׁש ָוֹרה לֹא ִמ ּת ְוֹך .(Rambam Sefer HaMadda, Hilkhot Yesodei HaTorah 7:4) -Divine Presence rests upon an individual neither from an atmo ַﬠ ְצ ּלות, ְולֹא ִמ ּת ְוֹך ַﬠ ְצ ּבות, ְולֹא ִמ ּת ְוֹך ְׂשחוֹק, sphere of sadness, nor from an atmosphere of laziness, nor from ְולֹא ִמ ּת ְוֹך ַק ּלות רֹ ׁאש, ְולֹא ִמ ּת ְוֹך ְ ּד ָבִרים an atmosphere of laughter, nor from an atmosphere of frivolity, ְּב ֵט ִלים, ֶא ָּלא ִמ ּת ְוֹך ְ ּד ַבר ִׂש ְמ ָחה ׁ ֶשל ִמ ְצָוה, nor from an atmosphere of idle conversation, nor from an at- -mosphere of idle chatt er,H but rather from an atmosphere im ׁ ֶש ֶּנ ֱא ַמר: ְ״ו ַﬠ ָּתה ְק ּחו ִלי ְמ ַנ ֵּגן ְו ָה ָיה ְּכ ַנ ֵּגן ַה ְמ ַנ ֵּגן ,bued with the joy of a mitzva. As it is stated with regard to Elisha ַו ְּת ִהי ָﬠ ָליו ַיד ה׳״. aft er he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass when the minstrel played, that the hand of the Lord came upon him” ( Kings :).

Rav Yehuda said that Rav said: And, so too, one should be joyful ָא ַמר ַרב ְי ּהו ָדה ָא ַמר ַרב: ְו ֵכן ִל ְד ַבר ֲה ָל ָכה. before stating a matt er of halakha. Rav Naĥman said: And, so ָא ַמר ַרב ַנ ְח ָמן: ְו ֵכן ַל ֲחלוֹם טוֹב. too, one should be joyful before going to sleep, to ensure he will have a good dream.

Th e Gemara asks: Is that so, that one should introduce matt ers ִא ִיני? ְו ָה ָא ַמר ַרב ִּג ֵ ּידל ָא ַמר ַרב: ָּכל ַּת ְל ִמיד of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any ָח ָכם ַה ׁ ֵיּוֹשב ִל ְפ ֵני ַר ּבוֹ ְו ֵאין ִׂש ְפ ָתוֹתיו ְנוֹטפוֹת Torah scholar who sits before his teacher and his lips are not מֹר – ִת ָּכֶו ָינה, ׁ ֶש ֶּנ ֱא ַמר: ִׂ״ש ְפ ָתוֹתיו ׁש ׁ ַוֹש ִּנים dripping with bitt erness due to fear of his teacher, those lips ְנוֹטפוֹת מוֹר ֵעוֹבר״. ַאל ִּת ְקֵרי ׁ״ש ׁ ַוֹש ִּנים״ – shall be burned, as it is stated: “His lips are as lilies [shoshanim] dripping with fl owing myrrh [notefot mor over]” (Song of Songs ֶא ָּלא ׁ ֶ״ש ּׁש ִוֹנים״; ַאל ִּת ְקֵרי ״מוֹר ֵעוֹבר״ ֶא ָּלא ,He interpreted homiletically: Do not read it as shoshanim .(: ַ״מר עֹ ֵבר״! lilies; rather, read it as sheshonim, who are studying. Likewise, do not read it as mor over, fl owing myrrh; rather, read it as mar over, fl owing bitt erness. In other words, lips that are studying Torah must be full of bitt erness.

-Th e Gemara explains: Th is is not diffi cult; there is no contradic ָלא ַק ׁ ְשָיא, ָהא – ְּבַר ָּבה, ָהא – ְּב ַת ְל ִמ ָידא. tion here, as this statement, which teaches that one should intro- duce matt ers of halakha joyfully, is referring to a rabbi, and that statement, which teaches that one must be fi lled with bitt erness, is referring to a student, who must listen to his teacher with trepidation.

And if you wish, say instead that this and that are referring to ְו ִאי ָּב ֵﬠית ֵא ָימא: ָהא ְו ָהא ְּבַר ָּבה, ְו ָלא ַק ׁ ְשָיא: a rabbi, and it is not diffi cult. Th is statement, where it is taught ָהא – ִמ ַּק ֵּמי ְ ּד ָפ ַתח, ְו ָהא – ְל ָב ַתר ְ ּד ָפ ַתח. -that one must be joyful, is before one begins teaching; that state ִּכי ָהא ְ ּדַר ָּבה ִמ ַּק ֵּמי ְ ּד ָפ ַתח ְל ּהו ְלַר ָּב ַנן ֲא ַמר ment, where it is taught that he must be fi lled with bitt erness ִמ ְּיל ָתא ִ ּד ְבִד ּיחו ָתא, ּו ָבְד ּחו ַר ָּב ַנן. ּו ְל ַב ּסוֹף ְי ֵתיב and trepidation, is aft er he already began teaching halakha. Th e .Gemara adds: Th at explanation is like that practice of Rabba’s ְּב ֵא ָימ ָתא, ּו ְפ ַתח ִּב ׁ ְש ַמ ֲﬠ ָתא. Before he began teaching halakha to the Sages, he would say some humorous comment, and the Sages would be cheered. Ultimately, he sat in trepidation and began teaching the halakha.

Th e Sages taught: Th is hallel, who initially recited it? Rabbi ָּת ּנו ַר ָּב ַנן: ַה ֵּלל ֶזה ִמי ֲא ָמרוֹ? ַר ִּבי ֱא ִל ֶיﬠֶזר Eliezer says: Moses and the Jewish people recited it when they ֵאוֹמר:מֹ ׁ ֶשה ְו ִי ְׂשָר ֵאל ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ְמ ּדו stood by the sea. Th ey said: “Not to us, God, not to us, but to ַﬠל ַה ָיּם. ֵהם ָא ְמ ּרו: ״לֹא ָל ּנו ה׳ לֹא ָל ּנו״, Your name give glory” (Psalms :). Th e Divine Spirit respond- ְמ ׁ ִש ָיבה ּרוח ַה ּק ֶוֹד ׁש ְו ָא ְמָרה ָל ֶהן: ְ״ל ַמ ֲﬠ ִני ed and said to them: “For My own sake, for My own sake, will I do it” (Isaiah :). Rabbi Yehuda says: Joshua and the Jewish ְל ַמ ֲﬠ ִני ֶא ֱﬠ ֶׂשה״. ַר ִּבי ְי ּהו ָדה ֵאוֹמר: ְי ׁ ֻהוֹשﬠ people recited it when they defeated the kings of Canaan who ְו ִי ְׂשָר ֵאל ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ְמ ּדו ֲﬠ ֵל ֶיהן ַמ ְל ֵכי ,stood against them (see Joshua :–). Th ey said: Not to us ְכ ַנ ַﬠן. ֵהם ָא ְמ ּרו: ״לֹא ָל ּנו״, ּו ְמ ׁ ִש ָיבה וכו׳. and the Divine Spirit responded: For My own sake. פרק י׳ דף קיז. . Perek X . 117a 278 BACKGROUND Rabbi Elazar HaModa’i says: Deborah and Barak recited it ַר ִּבי ֶא ְל ָﬠָזר ַה ּמ ָוֹד ִﬠי ֵאוֹמר: ְ ּד ָבוֹרה ּו ָבָרק ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ַמד – when Sisera stood against them (see Judges –). Th ey said: When Sennacherib stood against them The image depicts the remains of the wall : ֲﬠ ֵל ֶיהם ַס ְנ ֵחִריב ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ַמד ֲﬠ ֵל ֶיהם ִס ְיסָרא. Not to us, and the Divine Spirit responded and said to built by Hezekiah as part of the fortification of Jerusalem ֵהם ָא ְמ ּרו: ״לֹא ָל ּנו״ ְו ּרוח ַה ּק ֶוֹד ׁש ְמ ׁ ִש ָיבה them: For My own sake, for My own sake, will I do it. Rab- .against Sennacherib ְו ֶאוֹמֶרת ָל ֶהם ְ״ל ַמ ֲﬠ ִני ְל ַמ ֲﬠ ִני ֶא ֱﬠ ֶׂשה״. ַר ִּבי bi Elazar ben Azarya says: Hezekiah and his company re- cited it when Sennacherib stood against them (see Kings ֶא ְל ָﬠָזר ֶּבן ֲﬠַזְר ָיה ֵאוֹמר: ִחְז ִק ָיּה ְו ִס ָייﬠתוֹ -B Th ey said: Not to us and the Divine Spirit respond.(– ֲא ָמ ּרו ּהו, ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ַמד ֲﬠ ֵל ֶיהם ַס ְנ ֵחִריב. ֵהם ,ed: For My own sake. Rabbi Akiva says: Hananiah, Mishael ָא ְמ ּרו: ״לֹא ָל ּנו״ ּו ְמ ׁ ִש ָיבה וכו׳. ַר ִּבי ֲﬠ ִק ָיבא and Azariah recited it when the wicked Nebuchadnezzar ֵאוֹמר: ֲח ַנ ְנָיה ִמ ׁ ָיש ֵאל ַו ֲﬠַזְרָיה ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה stood against them (see Daniel ). Th ey said: Not to us, and ׁ ֶש ָﬠ ַמד ֲﬠ ֵל ֶיהם ְנ ּבו ַכְד ֶנ ַּצר ָהָר ׁ ָשע. ֵהם ָא ְמ ּרו: the Divine Spirit responded: For My own sake. Rabbi Yosei ״לֹא ָל ּנו״ ּו ְמ ׁ ִש ָיבה וכו׳. ַר ִּבי ֵיוֹסי ַה ְּג ִל ִילי HaGelili says: Mordecai and Esther recited it when the ,wicked Haman stood against them. Th ey said: Not to us ֵאוֹמר: ָמְרְ ּד ַכי ְו ֶא ְס ֵּתר ֲא ָמ ּרו ּהו ְּב ׁ ָש ָﬠה ׁ ֶש ָﬠ ַמד and the Divine Spirit responded: For My own sake (see the ֲﬠ ֵל ֶיהם ָה ָמן ָהָר ׁ ָשע. ֵהם ָא ְמ ּרו: ״לֹא ָל ּנו״ .(book of Esther ּו ְמ ׁ ִש ָיבה וכו׳. And the Rabbis say that hallel was not established for any ַו ֲח ָכ ִמים ְאוֹמִרים: ְנ ִב ִיאים ׁ ֶש ֵּב ֵינ ֶיהן ִּת ְּיק ּנו specifi c event, but the Prophets among them instituted that ָל ֶהם ְל ִי ְׂשָר ֵאל ׁ ֶש ְיּ ּהו ְאוֹמִרים אוֹתוֹ ַﬠל ָּכל -the Jewish people should recite it on every appropriate oc ֶּפֶרק ּו ֶפֶרק, ְו ַﬠל ָּכל ָצָרה ְו ָצָרה ׁ ֶש ּלֹא ָּתבֹא casion, and for every trouble, may it not come upon the ֲﬠ ֵל ֶיהם ְלִי ְׂשָר ֵאל, ְו ִל ְכ ׁ ֶש ִּנ ְג ָא ִלין ְאוֹמִרים אוֹתוֹ Jewish people. When they are redeemed, they recite it over .their redemption ַﬠל ְג ּאו ָּל ָתן. Th e Gemara continues to discuss the term halleluya. Rav ָא ַמר ַרב ִח ְסָ ּדא: ַה ְל ּלו ָי ּה סוֹף ִּפ ְיר ָקא. ַר ָּבה ַּבר Ĥisda said: Th e halleluya stated in the fi nal verse in several ַרב ּהו ָנא ָא ַמר: ַה ְל ּלו ָי ּה ֵר ׁיש ִּפ ְיר ָקא. ָא ַמר ַרב Psalms signifi es the end of a chapter. Rabba bar Rav Huna ִח ְסָ ּדא: ָחֵז ָינא ְל ּהו ְל ִת ֵּילי ְ ּד ֵבי ַרב ָח ִנין ַּבר ַרב, said: Halleluya marks the start of a new chapter, the begin- Broad wall ִ ּד ְכ ִתיב ְּב ּהו ַה ְל ּלו ָי ּה ְּב ֶא ְמ ַצע ִּפ ְיר ָקא. ַא ְל ָמא: ning of the next psalm. Rav Ĥisda said: I saw a book of NOTES Psalms in the study hall of Rav Ĥanin bar Rav, in which it ִמ ַּס ְּפ ָקא ֵל ּיה. is writt en halleluya in the middle of the chapter, i.e., between The halleluya that follows it marks the start of the next This rule is correct for all : ַה ְל ּלו ָי ּה ְ ּד ַב ְתֵר ּיה ֵר ׁיש ִּפ ְיר ָקא – chapter the chapters, neither at the start of one psalm nor at the end the examples quoted from Psalms. One reason for this is that of the next. Apparently, Rav Ĥanin bar Rav was uncertain it is unfitting for verses that describe tragedy and destruc- where the word belonged. tion to end with the term halleluya (Maharsha). ׁ ֶש ְעוֹמִדים – Rav Ĥanin bar Rava said: Everyone concedes with regard You who stand in the house of the Lord ָא ַמר ַרב ָח ִנין ַּבר ָר ָבא: ַה ּכֹל ִמוֹדים ִּב ְּ״ת ִה ַּלת Tosafot are puzzled by the reference to a halleluya : ְּב ֵבית ה׳ ;to the verse: “My mouth shall speak the praise of the Lord ה׳ ְיַד ֶּבר ִּפי ִו ָיבֵר ְך ָּכל ָּב ָׂשר ׁ ֵשם ָקְד ׁשוֹ ְל ָעוֹלם that follows this phrase, as the word halleluya does not ap- ”and let all fl esh bless His holy name forever and ever ָו ֶﬠד״ ( ַה ְל ּלו ָי ּה) ַה ְל ּלו ָי ּה ְ ּד ַב ְתֵר ּיה ֵר ׁיש ִּפ ְיר ָקא. (Psalms :), that the halleluya that follows, the opening pear immediately afterward, but in the subsequent verse. Some commentaries read: The halleluya that follows it is ָ״ר ׁ ָשע ִיְר ֶאה ְו ָכ ַﬠס ׁ ִש ָּניו ַי ֲחרֹק ְו ָנ ָמס ַּת ֲאַות word of the subsequent psalm, marks the start of the next the start of the next verse, rather than the next chapter N ְר ׁ ָש ִﬠים ּתֹ ֵאבד״, ַה ְל ּלו ָי ּה ְ ּד ַב ְתֵר ּיה ֵר ׁיש chapter, not the conclusion of the previous one. Likewise, (Rav Ya’akov Emden). Other commentaries explain that the -with regard to the verse: “Th e wicked shall see and be vexed; first two verses of Psalm 135 actually belong to the previ ִּפ ְיר ָקא. ְו ׁ ֶ״ש ְעוֹמ ִדים ְּב ֵבית ה׳״ ַה ְל ּלו ָי ּה he shall gnash with his teeth, and melt away; the desire of ous psalm, and that this psalm begins with verse 3 (Melo ְ ּד ַב ְתֵר ּיה ֵר ׁיש ִּפ ְיר ָקא. the wicked shall perish” (Psalms :), the halleluya that HaRo’im; Rav Shmuel Strashun). follows it, is the start of the next chapter. And similarly, with regard to: “You who stand in the house of the Lord”N (Psalms :) the halleluya that follows it, in verse , signifi es the start of the next chapter. Th ose Sages who were expert in the verses of the Bible add ָקָר ֵאי ִמוֹס ִיפין ַאף ֶאת ֵא ּל ּו: ִ״מ ַּנ ַחל ַּבֶ ּדֶר ְך these too: “He will drink of the brook in the way; therefore ִי ׁ ְש ֶּתה ַﬠל ֵּכן ָיִרים רֹ ׁאש״ ַה ְל ּלו ָי ּה ְ ּד ַב ְתֵר ּיה will he lift up the head” (Psalms :); the halleluya that ֵר ׁיש ִּפ ְיר ָקא. ֵ״ר ׁ ִאשית ָח ְכ ָמה ִיְר ַאת ה׳ ֵׂש ֶכל follows it, the fi rst word of the subsequent psalm, is the start טוֹב ְל ָכל ֵׂעוֹש ֶיהם״ ַה ְל ּלו ָי ּה ְ ּד ַב ְתֵר ּיה ֵר ׁיש of the next chapter. With regard to the verse: “Th e fear of God is the beginning of wisdom; a good understanding ִּפ ְיר ָקא. have all they who practice them; His praise endures for ever” (Psalms :), the halleluya that follows it, marks the start of the next chapter. Th e Gemara suggests: Let us say it is parallel to a dispute ֵנ ָימא ְּכ ַת ָּנ ֵאי: ַﬠד ֵה ָיכן ּהוא ֵאוֹמר? ֵּבית between the tanna’im, as we learned in the mishna: Until ׁ ַש ַּמאי ְאוֹמִרים: ַﬠד ֵ״אם ַה ָּב ִנים ְׂש ֵמ ָחה״, where does one recite hallel? Beit Shammai say: Until “A ּו ֵבית ִה ֵּלל ְאוֹמִרים: ַﬠד ַ״ח ָּל ִמ ׁיש ְל ַמ ְﬠְינוֹ joyful mother of children, halleluya” (Psalms :). And ָמ ִים״. ְו ַת ְנָיא ִא ָיד ְך: ַﬠד ֵה ָיכן ּהוא ֵאוֹמר? Beit Hillel say: Until “Th e fl int into a fountain of waters” :Psalms :). And it was taught in another source, a baraita) ֵּבית ׁ ַש ַּמאי ְאוֹמִרים: ַﬠד ְּ״ב ֵצאת ִי ְׂשָר ֵאל Until where does one recite hallel? Beit Shammai say: Until ִמ ִּמ ְצָרִים״, ּו ֵבית ִה ֵּלל ְאוֹמִרים: ַﬠד ״לֹא ָל ּנו When Israel came forth out of Egypt” (Psalms :), the“ ה׳ לֹא ָל ּנו״. beginning of the fi rst passage aft er “A joyful mother of children, halleluya.” And Beit Hillel say: Until “Not to us, God, not to us” (Psalms :), which follows “the fl int into a fountain of waters.” Perek X . 117a 279 . פרק י׳ דף קיז. Perek X Daf 117 Amud b

NOTES What, is it not the case that the mishna and the baraita disagree ַמאי ָלאו ְּב ָהא ָק ִמ ַּיפ ְלִגי: ְל ַמאן ְ ּד ָא ַמר Let him say halleluya of a joyful mother of children – concerning the following matt er: According to the one who says ַﬠד ֵ״אם ַה ָּב ִנים ְׂש ֵמ ָחה״ ָס ַבר ַה ְל ּלו ָי ּה Several resolutions have :ְו ֵנ ָימא ַה ְל ּלו ָי ּה ׁ ֶשל ֵאם ַה ָּב ִנים ְׂש ֵמ ָחה -that one must recite until “A joyful mother of children,” he main ֵר ׁיש ִּפ ְיר ָקא, ּו ַמאן ְ ּד ָא ַמר ַ״ﬠד ְּב ֵצאת -been suggested for these two questions. Some commen tains that the subsequent halleluya is the start of a chapter. And the ִי ְׂשָר ֵאל״ – ָס ַבר ַה ְל ּלו ָי ּה סוֹף ִּפ ְיר ָקא! taries explain that had the tanna stated that this part of hallel is recited up to the halleluya of “A joyful mother of one who said that one must recite until “When Israel came forth” children,” one might mistakenly think he meant up to but maintains that halleluya is the end of the previous chapter. Th e not including the word halleluya, from which it could be mishna and the baraita disagree only with regard to when the word inferred that halleluya signifies the beginning of a para- halleluya should be recited, at this point in the seder or when hallel is graph. The second question can be answered in a similar resumed aft er the meal. fashion (Rabbi David Pardo). Th e Gemara rejects this contention: Th is is no proof, as Rav Ĥisda ַרב ִח ְסָ ּדא ְמ ָתֵרץ ְל ַט ֲﬠ ֵמ ּיה: ְ ּד ּכו ֵּלי ׁ ַש ָּבת ִו ִיצ ַיאת – Shabbat and the exodus from Egypt -explains the diff erence between the mishna and the baraita in ac ָﬠ ְל ָמא ָס ְבִרי ַה ְל ּלו ָי ּה סוֹף ִּפ ְיר ָקא. -Several commentaries explain that Moses estab : ִמ ְצַרִים lished a day of rest for the Jewish people in Egypt, which -cordance with his reasoning, that everyone maintains that halle ַמאן ְ ּד ָא ַמר ַﬠד ְּ״ב ֵצאת ִי ְׂשָר ֵאל״ – is why slavery is mentioned in connection to Shabbat luya marks the end of a chapter. However, the one who said that one ׁ ַש ִּפיר; ּו ַמאן ְ ּד ָא ַמר ַﬠד ֵ״אם ַה ָּב ִנים Deuteronomy 5:15), in remembrance of the oppression) must recite until “When Israel came forth” spoke well, as he cites ְׂש ֵמ ָחה״ – ַﬠד ְו ַﬠד ִּב ְכ ָלל. of that time. In addition, the Exodus is mentioned in the kiddush of Shabbat because Shabbat is listed in the Torah the beginning of the next verse. And the one who said that one must as one of the Festivals (Rav Shmuel Strashun). The Me’iri recite until “A joyful mother of children” means until and including, explains that Shabbat and Egypt both reflect the power i.e., one fi nishes the entire verse including the word halleluya. of God and His providence over the world. Th e Gemara asks: If so, let the tanna say: Until halleluya. And if you ְו ֵנ ָימא ַﬠד ַה ְל ּלו ָי ּה! ְו ִכי ֵּת ָימא ְ ּד ָלא say that we would not know which halleluya he meant, let the tanna ָיְד ִﬠ ַינן ֵהי ַה ְל ּלו ָי ּה – ְו ֵנ ָימא: ַה ְל ּלו ָי ּה HALAKHA N say: Th e halleluya of “A joyful mother of children.” Th e Gemara ׁ ֶשל ֵ״אם ַה ָּב ִנים ְׂש ֵמ ָחה״! ַק ׁ ְשָיא. The prayer : ֻנ ְסחוֹת ַה ְּת ִפ ָּלה – The versions of the prayers book follows the rulings of the Gemara here. In Shema comments: Th is is indeed diffi cult for the opinion of Rav Ĥisda. and hallel, the prayer concludes: Who redeemed Israel. Likewise, Rabba bar Rav Huna explains the diff erence between the ַר ָּבה ַּבר ַרב ּהו ָנא ְמ ָתֵרץ ְל ַט ֲﬠ ֵמ ּיה: The blessing in the weekday Amida prayer concludes: Who -mishna and the baraita in accordance with his reasoning, that ev ְ ּד ּכו ֵּלי ָﬠ ְל ָמא ַה ְל ּלו ָי ּה ֵר ׁיש ִּפ ְיר ָקא. redeems Israel. For kiddush, the formula is: Who sanctified us with His mitzvot and commanded us, whereas in the eryone agrees that halleluya signifi es the start of a chapter. Th e one ַמאן ְ ּד ָא ַמר ַﬠד ֵ״אם ַה ָּב ִנים Festival Amida the phrase is: You sanctified us with Your who said that one must recite until “A joyful mother of children” ְׂש ֵמ ָחה״ – ׁ ַש ִּפיר. ּו ַמאן ְ ּד ָא ַמר ַﬠד .mitzvot spoke well, and the one who said that one must recite until “When -Israel came forth” maintains that the term means until and not in ְּ״ב ֵצאת ִי ְׂשָר ֵאל״ – ָס ַבר: ַﬠד ְולֹא ַﬠד cluding, as one does not conclude with the word halleluya aft er “A ִּב ְכ ָלל. joyful mother of children.”

Th e Gemara asks a similar question with regard to the opinion of ְו ֵנ ָימא ַﬠד ַה ְל ּלו ָי ּה! ְו ִכי ֵּת ָימא ְ ּד ָלא Rabba bar Rav Huna: If so, let the tanna say: Until halleluya. And if ָי ְד ִﬠ ַינן ֵהי ַה ְל ּלו ָי ּה – ְו ֵנ ָימא: ַﬠד you say that we would not know which halleluya he meant, let the ַה ְל ּלו ָי ּה ׁ ֶש ְּב ֵצאת ִי ְׂשָר ֵאל״! ַק ׁ ְשָיא. tanna say: Th e halleluya of “When Israel came forth.” Th e Gemara comments: Th is is indeed diffi cult for Rabba bar Rav Huna’s opinion.

And the mishna stated that one concludes this section of hallel with ְ״ו ֵחוֹתם ִּב ְג ּאו ָּלה״. ָא ַמר ָר ָבא: a blessing that refers to redemption. With regard to the dispute over ְקִר ַיאת ׁ ְש ַמע ְו ַה ֵּלל – ָּ״ג ַאל ִי ְׂשָר ֵאל״; how to conclude the blessing, Rava said: For the recitation of Shema ִ ּד ְצ ָלוֹתא – ּ״ג ֵוֹאל ִי ְׂשָר ֵאל״. ַמאי and hallel on Passover, the wording of the fi nal blessing is: Who re- ַט ְﬠ ָמא – ְ ּדַר ֲח ֵמי ִנ ְינ ּהו. deemed Israel, in the past tense, whereas the seventh blessing of the weekday Amida prayer concludes with: Who redeems Israel, in the present tense. What is the reason for this diff erence? Prayer is a sup- plication for mercy and therefore one mentions and requests the anticipated redemption in his prayers.H

-Likewise, Rabbi Zeira said: Th e formula of kiddush is: Who sancti ָא ַמר ַר ִּבי ֵז ָירא: ְ ּד ִק ּיד ּו ׁ ָשא – ֲ״א ׁ ֶשר fi ed us with His mitzvot and commanded us, in the past tense. In ִקְ ּד ׁ ָש ּנו ְּב ִמ ְצוֹ ָתיו ְו ִצָּו ּנו״, ִ ּד ְצ ָלוֹתא – contrast, the formula in the Amida prayer is: Sanctify us with Your ַ״קְ ּד ׁ ֵש ּנו ְּב ִמ ְצוֹ ֶת ָיך״. ַמאי ַט ְﬠ ָמא – mitzvot, in the future tense. What is the reason for this diff erence? ְ ּדַר ֲח ֵמי ִנ ְינ ּהו. Prayer is a supplication for mercy, and one submits a request for the future.

Rav Aĥa bar Ya’akov said: And one must mention the exodus from ָא ַמר ַרב ַא ָחא ַּבר ַי ֲﬠקֹב: ְו ָצִר ְיך -Egypt in the daytime kiddush of Shabbat, despite the fact that Shab ׁ ֶשַיְּז ִּכיר ְי ִצ ַיאת ִמ ְצַרִים ְּב ִק ּיד ּו ׁש ַהיּוֹם. ,bat is not directly connected to the Exodus. Th e proof is that here ְּכ ִתיב ָה ָכא: ְ״ל ַמ ַﬠן ִּתְז ּכוֹר ֶאת יוֹם״, with regard to Passover, it is writt en: “Th at you may remember the ּו ְכ ִתיב ָה ָתם: ָ״זכוֹר ֶאת יוֹם ַה ַּׁש ָּבת day when you came out of the land of Egypt all the days of your life” :Deuteronomy :); and it is writt en there, with regard to Shabbat) ְל ַקְ ּד ׁשוֹ״. “Remember the Shabbat day to sanctify it” (Exodus :). By means of a verbal analogy of the word “day,” these verses teach that one must also recall the Exodus on Shabbat.N פרק י׳ דף קיז: . Perek X . 117b 280 NOTES Th e Gemara discusses the formulas of other prayers. Rabba ָא ַמר ַר ָּבה ַּבר ׁ ֵש ָילא: ִ ּד ְצ ָלוֹתא ַ״מ ְצ ִמ יח ֶקֶרן bar Sheila said: Th e prayer that describes the future resto- The prayer He Who causes the horn of salvation to ִ ּד ְצ ָלוֹתא – flourish; after the haftara, Shield of David ְי ׁש ּו ָﬠה״; ְ ּד ַא ְפ ַטְר ָּתא ָ״מ ֵגן ָ ּדִוד״. Some commentaries : ַמ ְצ ִמ יח ֶקֶרן ְי ׁש ּו ָﬠה; ְ ּד ַא ְפ ַטְר ָּתא ָמ ֵגן ָ ּדִוד ration of the kingship of Israel concludes with: He Who causes the horn of salvation to fl ourish, while the blessing explain that no requests are submitted invoking King recited aft er the haft ara, the portion read from the Prophets, David’s merit. Rather, the blessing in the Amida is an concludes with: Shield of David.N anticipation of salvation. The haftara blessing is not a prayer but rather the fulfillment of God’s promise to .(Incidentally, the Gemara cites the promise God issued to David: “I will you a great name” (II Samuel 7:9; Maharsha ְ״ו ָﬠ ִׂש ִיתי ְּל ָך ׁ ֵשם ָּגדוֹל ְּכ ׁ ֵשם ַה ְּג ִדוֹלים״ – ָּת ֵני ַרב David through Nathan the Prophet: “And I will make you a ֵיוֹסף: ֶז ּהו ׁ ֶש ְאוֹמִרים ָ״מ ֵגן ָ ּדִוד״. great name, like the names of the great ones in the earth” BACKGROUND : ָס ֵבי ְ ּד ּפו ְמ ְּבִד ָיתא – Samuel :). Rav Yosef teaches: Th is is the meaning of the Elders of Pumbedita ) phrase “like the names of the great ones,” that Jews will say: Shield of David, just as they say: Shield of Avraham. Rabbi Shimon ben Lakish said with regard to God’s blessing ָא ַמר ַר ִּבי ׁ ִש ְמעוֹן ֶּבן ָל ִק ׁיש: ְ״ו ֶא ֶﬠ ְׂש ָך ְלגוֹי ָּגדוֹל״ – of Avraham: “And I will make of you a great nation, and I will ֶז ּהו ׁ ֶש ְאוֹמִרים ֱאלֹ ֵהי ַא ְבָר ָהם; ַ״ו ֲא ָבֶר ְכ ָך״ – ֶז ּהו bless you, and I will make your name great, and you will be a ׁ ֶש ְאוֹמִרים ֱאלֹ ֵהי ִי ְצ ָחק; ַ״ו ֲא ַגְ ּד ָלה ׁ ְש ֶמ ָך״ – ֶז ּהו blessing,” (Genesis :). “And I will make of you a great na- ׁ ֶש ְאוֹמִרים ֱאלֹ ֵהי ַי ֲﬠקֹב. tion”; this is fulfi lled in the opening of the fi rst blessing of the Amida, as Jews say: God of Abraham. “And I will bless you”; this is fulfi lled when they say: God of Isaac, as it is a blessing for a father when the name of his son is eternalized. “And I will make your name great”; this is fulfi lled when they say: God of Jacob. One might have thought that Jews should conclude the fi rst ָיכוֹל ְי ּהו ְחוֹת ִמין ְּב ּכו ָּלן – ַּת ְל ּמוד ַלוֹמר: ֶ״ו ְה ֵיה -blessing of the Amida prayer with the names of all the fore ְּבָר ָכה״ – ְּב ָך ְחוֹת ִמין, ְו ֵאין ְחוֹת ִמין ְּב ּכו ָּלן. fathers; therefore the verse states: “And you will be a bless- ing,” i.e., with you, Avraham, they will conclude the blessing, and they will not conclude with a mention of all of the fore- Map of Pumbedita fathers. Th is is why the fi rst blessing of the Amida prayer ends: Shield of Avraham. HALAKHA B ִק ּיד ּו ׁש – Rava said: I found the Elders of Pumbedita sitt ing and Kiddush and prayer on Shabbat and a Festival ָא ַמר ָר ָבא: ַא ׁ ְש ַּכ ְח ִּת ָינא ְל ָס ֵבי ְ ּד ּפו ְמ ְּבִד ָיתא -The prayers and kiddush on Shab : ּו ְת ִפ ָּלה ְּב ׁ ַש ָּבת ּו ְב ַחג saying: On Shabbat, both in prayer and in kiddush, one ְ ּד ָי ְת ִבי ְו ָק ָא ְמִרי: ְּב ׁ ַש ְּב ָתא, ֵּבין ִּב ְצ ָלוֹתא ֵּבין H bat conclude with: Who sanctifies Shabbat (Tur, Oraĥ recites: Who sanctifi es Shabbat. On a Festival, both in ְּב ִק ּיד ּו ׁ ָשא – ְ״מ ַקֵ ּד ׁש ַה ַּׁש ָּבת״; ְּב ָיוֹמא ָט ָבא, prayer and in kiddush one recites: Who sanctifi es Israel and Ĥayyim 268), whereas the concluding blessing for the prayers and kiddush on Festivals is: Who sanctifies Israel ֵּבין ִּב ְצ ָלוֹתא ּו ֵבין ְּב ִק ּיד ּו ׁ ָשא – ְ״מ ַקֵ ּד ׁש ִי ְׂשָר ֵאל the seasons. And I said to them: On the contrary, in prayer, and the seasons. This is the formula used by the Elders ְו ַהְזּ ַמ ִּנים״. ְו ָא ִמ ָינא ְל ּהו ֲא ָנא: ַאְ ּדַר ָּבה, ִ ּד ְצ ָלוֹתא both on Shabbat and on a Festival, one should recite: Who of Pumbedita, which was ultimately accepted by Rava .(sanctifi es Israel. However, in the kiddush of Shabbat one (Shulĥan Arukh, Oraĥ Ĥayyim 487:1 ֵּבין ְּב ׁ ַש ְּב ָתא ֵּבין ְּב ָיוֹמא ָט ָבא – ְ״מ ַקֵ ּד ׁש ִי ְׂשָר ֵאל״; -should recite: Who sanctifi es Shabbat, whereas in the kid ְּב ִק ּיד ּו ׁ ָשא ְ ּד ׁ ַש ְּב ָּתא – ְ״מ ַקֵ ּד ׁש ַה ַּׁש ָּבת״; ְּב ָיוֹמא dush of a Festival one should recite: Who sanctifi es Israel ָט ָבא – ְ״מ ַקֵ ּד ׁש ִי ְׂשָר ֵאל ְו ַהְזּ ַמ ִּנים״. and the seasons. Rava further said to the Elders of Pumbedita: And I can say ַו ֲא ָנא ָא ִמ ָינא ַט ֲﬠ ָמא ִ ּד ִידי ְו ַט ְﬠ ָמא ִ ּד ְיד ּכו. ַט ֲﬠ ָמא -my reason and your reason. Your reason is that since Shab ִ ּד ְיד ּכו: ׁ ַש ָּבת ִ ּד ְק ִב ָיﬠא ְו ַק ְיּ ָימא, ֵּבין ִּב ְצ ָלוֹתא bat is established and permanent, i.e., it always occurs on the ּו ֵבין ְּב ִק ּיד ּו ׁ ָשא – ְ״מ ַקֵ ּד ׁש ַה ַּׁש ָּבת״; ָיוֹמא ָט ָבא, seventh day of the week, both in prayers and in kiddush one ְ ּד ִי ְׂשָר ֵאל ּהוא ְ ּד ָק ְב ִﬠי ֵל ּיה ְ ּד ָק ְמ ַﬠ ְּבִרי ַיְר ֵחי ְו ָק ְב ִﬠי should recite: Who sanctifi es Shabbat. It is not necessary for Israel to sanctify Shabbat, as it is permanently sanctifi ed by ְל ׁ ָש ֵני – ְ״מ ַקֵ ּד ׁש ִי ְׂשָר ֵאל ְו ַהְזּ ַמ ִּנים״. God. Conversely, with regard to a Festival, as it is Israel who establishes it, as the Sages add extra days to certain months and establish years by intercalating them, one recites: Who sanctifi es Israel and the seasons. Th is is Rava’s explanation of the reason for the ruling of the Elders of Pumbedita. Rava continues: My reason is that in the case of prayer, which ַט ֲﬠ ָמא ִ ּד ִידי: ְצ ָלוֹתא ִ ּד ְבַר ִּבים ִא ָיתא – ְ״מ ַקֵ ּד ׁש is in public, one recites: Who sanctifi es Israel, in honor of ִי ְׂשָר ֵאל״; ִק ּיד ּו ׁש ִ ּד ְבָי ִחיד ִא ָיתא, ְּב ַּׁש ָּבת – ְמ ַקֵ ּד ׁש the community. Conversely, for kiddush, which is recited by ַה ַּׁש ָּבת; ְּביוֹם טוֹב – ְ״מ ַקֵ ּד ׁש ִי ְׂשָר ֵאל ְו ַהְזּ ַמ ִּנים״. an individual alone on Shabbat, one says: Who sanctifi es Shabbat, as Israel does not sanctify Shabbat. On a Festival one recites: Who sanctifi es Israel and the seasons. In this case, Israel is mentioned, as its Sages sanctify the Festivals. Th e Gemara rejects Rava’s reason: And that is not so. Is there ְולֹא ִהיא, ְצ ָלוֹתא ְּבָי ִחיד ִמי ֵל ֵית ּיה, ְו ִק ּיד ּו ׁ ָשא not also the prayer recited by a person who is alone; and is ָּבַר ִּבים ִמי ֵל ֵית ּיה? ְוָר ָבא ָס ַבר: ִזיל ָּב ַתר ִﬠ ָּיקר. there not also kiddush in public? Th e above distinction is rendered meaningless in practice. But Rava maintains: Fol- low the main practice of each mitzva. Prayer is primarily a communal activity, whereas kiddush is fundamentally the obligation of each individual. Perek X . 117b 281 . פרק י׳ דף קיז: HALAKHA Th e Gemara reports: Ulla bar Rav descended to lead the prayer ּעו ָּלא ַּבר ַרב ָנ ֵחית ַק ֵּמ ּיה ְ ּדָר ָבא. ָא ַמר service before Rava. He said the formula in accordance with the ְר ִב ִיﬠי ּג ֵוֹמר – The fourth cup, he completes hallel over it ְּכ ָס ֵבי ְ ּד ּפו ְמ ְּבִד ָיתא, ְו ָלא ֲא ַמר ֵל ּיה An alternative version of this passage, cited : ָﬠ ָליו ֶאת ַה ַה ֵּלל -opinion of the Elders of Pumbedita, and Rava did not say any ְו ָלא ִמ ֵידי. ַא ְל ָמא: ֲהַדר ֵּב ּיה ָר ָבא. ַרב .by the Rif, reads: He recites the great hallel over the fifth thing to him. Apparently, Rava retracted his opinion and accepted ָנ ָתן ֲא ּבו ּה ְ ּדַרב ּהו ָנא ְּבֵר ּיה ְ ּדַרב ָנ ָתן According to this variant reading, one must apparently drink a fifth cup of wine. The Ran rules likewise. However, the formula of the Elders of Pumbedita. Likewise, the Gemara re- -lates: Rav Natan, father of Rav Huna, son of Rav Natan, descend ָנ ֵחית ַק ֵּמ ּיה ְ ּדַרב ַּפ ָּפא. ֲא ַמר ְּכ ָס ֵבי many authorities claim that the fifth cup is not mandatory -ed to lead the prayer service before Rav Pappa and recited the lit ְ ּד ּפו ְמ ְּבִד ָיתא, ְו ׁ ַש ְּב ֵח ּיה ַרב ַּפ ָּפא. Rambam). Some authorities state that one should drink) a fifth cup only if he has a strong desire to do so (Rema, urgy in accordance with the opinion of the Elders of Pumbedita, based on Mordekhai; see Shulĥan Arukh HaRav; Shulĥan and Rav Pappa praised him for his correct recitation. Arukh, Oraĥ Ĥayyim 481:1). Ravina said: I happened to come to Sura before Mareimar, and ֲא ַמר ָר ִב ָינא: ֲא ָנא ִא ְיק ַלע ְל ּסוָרא the prayer leader descended before him and recited the liturgy ַק ֵּמ ּיה ְ ּד ָמֵר ַימר, ְו ָנ ֵחית ַק ֵּמ ּיה ׁ ְש ּלו ָחא NOTES ,in accordance with the opinion of the Elders of Pumbedita ְ ּד ִצ ּיב ּוָרא. ַו ֲא ַמר ְּכ ָס ֵבי ְ ּד ּפו ְמ ְּבִד ָיתא, Between the third cup and the fourth cup one should It is explained in the and everyone tried to silence him, as they had never heard that : ֵּבין ׁ ְש ִל ׁ ִישי ָלְר ִב ִיﬠי לֹא ִי ׁ ְש ֶּתה – not drink ַו ֲה ּוו ְמ ׁ ַש ְּת ִקי ֵל ּיה ּכ ּו ֵּלי ָﬠ ְל ָמא. ָא ַמר Jerusalem Talmud that the reason for this prohibition is to version of the prayer before. Mareimar said to them: Leave him, as the halakha is in accordance with the opinion of the Elders of ְל ּהו: ׁ ַש ְב ּקו ּהו! ִה ְיל ְכ ָתא ְּכ ָס ֵבי prevent intoxication. Although the wine drunk before or ְ ּד ּפו ְמ ְּבִד ָיתא. ְו ָלא ֲה ּוו ְמ ׁ ַש ְּת ּקו ֵל ּיה. during a meal does not cause inebriation, once one has finished eating he runs a greater risk of becoming drunk. Pumbedita. And the people in att endance listened to him and Others explain that the prohibition against additional cups no longer tried to silence the prayer leader, but allowed him to is part of the general prohibition against eating after the complete the prayer. afikoman, with the exception of the wine prescribed by the Th ey poured for the leader of the seder the mishna מתני׳ ָמְז ּגו לוֹ ּכוֹס ׁ ְש ִל ׁ ִישי – ְמ ָבֵר ְך Sages (ge’onim; Seder Rav Amram). Some authorities state -third cup of wine, and he recites the bless ַﬠל ְמזוֹנוֹ. ְר ִב ִיﬠי – ּג ֵוֹמר ָﬠ ָליו ֶאת ַה ֵּלל, that if one continues to drink after the meal, when it is no longer a mitzva, it will not be evident that he drank the four ing over his food, Grace Aft er Meals. Next, they pour him the H ְו ֵאוֹמר ָﬠ ָליו ִּבְר ַּכת ַה ִּׁשיר. ֵּבין ַה ּכוֹסוֹת cups in celebration of the redemption (Ra’avad). fourth cup. He completes hallel over it, as he already recited the fi rst part of hallel before the meal. And he also recites the blessing ַה ָּל ּלו, ִאם ֶרוֹצה ִל ׁ ְש ּתוֹת – ִי ׁ ְש ֶּתה; ֵּבין -of the song at the end of hallel over the fourth cup. During the pe ׁ ְש ִל ׁ ִישי ָלְר ִב ִיﬠי לֹא ִי ׁ ְש ֶּתה. riod between these cups, i.e., the fi rst three cups established by the Sages, if one wishes to drink more he may drink; however, between the third cup and the fourth cup one should not drink.N gemara Ran Ĥanan said to Rava: Since the mishna גמ׳ ֲא ַמר ֵל ּיה ַרב ָח ָנן ְלָר ָבא: ׁ ְש ַמע -states that Grace Aft er Meals must be re ִמ ָּינ ּה: ִּבְר ַּכת ַה ָּמזוֹן ְט ּעו ָנה ּכוֹס! ֲא ַמר cited over the third cup, learn from it that Grace Aft er Meals re- ֵל ּיה: ַאְר ַּבע ָּכ ֵסי ִּת ְּיק ּנו ַר ָּב ַנן ֶדֶר ְך quires a cup of wine. Rava said to him: Th is is no proof, for al- though the Sages instituted the drinking of four cups in the ֵח ּירות, ָּכל ַחד ְו ַחד ַנ ֲﬠ ֵביד ֵּב ּיה ִמ ְצָוה. manner of freedom, once the four cups are in place, with each and every one of them we will perform a mitzva, despite the fact that they were not originally instituted for this purpose. Aft er the Sages instituted these four cups, they att ached a special mitzva to each one. However, this does not prove that there is an obligation to recite Grace Aft er Meals over a cup of wine during the rest of the year. We learned in the mishna that they pour the leader of the seder the ְ״ר ִב ִיﬠי ּג ֵוֹמר ָﬠ ָליו ֶאת ַה ַה ֵּלל ְו ֵאוֹמר fourth cup and he completes hallel over it, and he recites the ָﬠ ָליו ִּבְר ַּכת ַה ִּׁשיר״. blessing of the song at the end of hallel over that cup.

Perek X Daf 118 Amud a

HALAKHA Th e Gemara asks: What is the blessing of the songH mentioned in ַמאי ִּבְר ַּכת ַה ִּׁשיר? ַרב ְי ּהו ָדה ָא ַמר: :In the the mishna? Rav Yehuda said: It is the blessing that begins with : ַמאי ִּבְר ַּכת ַה ִּׁשיר – What is the blessing of the song ְ״י ַה ְל ּלו ָך ה׳ ֱאלֹ ֵה ּינו״. ְוַר ִּבי ָיוֹח ָנן ָא ַמר: blessing of the song, one recites the blessing: All Your works Th ey shall praise You, Lord, our God. And Rabbi Yoĥanan said ִ״נ ׁ ְש ַמת ָּכל ַחי״. ָּת ּנו ַר ָּב ַנן: ְר ִב ִיﬠי ּג ֵוֹמר -shall praise You and: The breath of all living [nishmat], in ac that one also recites: Th e breath of all living, a prayer that follows ָﬠ ָליו ֶאת ַה ַה ֵּלל, ְו ֵאוֹמר ַה ֵּלל ַה ָּגדוֹל, cordance with the opinion of both Rav Yehuda and Rabbi Yoĥanan. In addition, one recites the great hallel, Psalm 136, the verses of praise [pesukei dezimra]. Th e Sages taught in a baraita: With regard to the fourth cup, one completes hallel over it and ִ ּד ְבֵרי ַר ִּבי ַטְרפוֹן, ְו ֵי ׁש ְאוֹמִרים : ״ה׳ as stated in the baraita, in accordance with the opinion of recites the great hallel; this is the statement of Rabbi Tarfon. And ִרוֹﬠי לֹא ֶא ְח ָסר״. .(Rav Yehuda (Shulĥan Arukh, Oraĥ Ĥayyim 480 some say that one recites: “Th e Lord is my shepherd, I shall not want” (Psalms :), in appreciation of the food he ate at the meal. Th e Gemara asks: From where does the great hallel begin and ֵמ ֵה ָיכן ַה ֵּלל ַה ָּגדוֹל? ַר ִּבי ְי ּהוָדה ֵאוֹמר: ”where does it end? Rabbi Yehuda says: From “Give thanks ֵמ ּ״הוֹדו״ ַﬠד ַ״נ ֲהרוֹת ָּב ֶבל״. ְוַר ִּבי ָיוֹח ָנן Psalms :) until “Th e rivers of Babylon” (Psalms :). And) ֵאוֹמר: ִמ ׁ ִ״שיר ַה ַּמ ֲﬠלוֹת״ ַﬠד ַ״נ ֲהרוֹת Rabbi Yoĥanan says: From “A song of ascents” (Psalms :) ָּב ֶבל״. ַרב ַא ָחא ַּבר ַי ֲﬠקֹב ָא ַמר: ִמ ִּ״כי until “Th e rivers of Babylon.” Rav Aĥa bar Ya’akov said: From For the Lord has chosen Jacob for Himself” (Psalms :) until“ ַי ֲﬠקֹב ָּב ַחר לוֹ ָי ּה״ ַﬠד ַ״נ ֲהרוֹת ָּב ֶבל״. “Th e rivers of Babylon.” פרק י׳ דף קיח. . Perek X . 118a 282