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 ׁ ֻהוֹשﬠ ֶּ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 ׁ ֻהוֹשﬠ ֶּ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 ׁ ֻהוֹשﬠ ֶּ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 ּוח, ְּ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.