Pesachim 234:1

מאי לאו בהא קמיפלגי למ"ד עד אם הבנים שמחה סבר הללויה ריש פירקא ומאן דאמר עד בצאת ישראל סבר הללויה סוף פירקא

Surely then they differ in this: he who says, until 'as a joyous mother of children', holds that [the following] 'Hallelujah' [praise ye lord] is the beginning of the [next] psalm; while he who says until, ',when Israel came forth out of Egypt', holds that 'Hallelujah is the end of the [previous] psalm!<span class="x" onmousemove="('comment',' This of course is on the view of Beth Shammai. The differences in the view of Beth Hillel are then stated for the sake of parallelism (Rashbam) .');">¹</span> - R'Hisda reconciles it with his view. All agree that 'Hallelujah is the end of the psalm.

רב חסדא מתרץ לטעמיה דכולי עלמא סברי הללויה סוף פירקא מ"ד עד בצאת ישראל שפיר ומאן דאמר עד אם הבנים שמחה עד ועד בכלל

Hence the statement, until 'when Israel came forth out of Egypt is well. While he who says, until 'a joyous mother of children is meant inclusively. Then let him say, 'up to "hallelujah"'?

ונימא עד הללויה וכי תימא דלא ידעינן הי הללויה ונימא הללויה של אם הבנים שמחה קשיא

And should you answer, because we would not know which 'Hallelujah,' then let him say, 'up to the "Hallelujah" of "as a joyous mother of children"'? This is a difficulty. Rabbah B'R'Huna reconciles it with his view.

רבה בר רב הונא מתרץ לטעמיה דכולי עלמא הללויה ריש פירקא מאן דאמר עד אם הבנים שמחה שפיר ומאן דאמר עד בצאת ישראל סבר עד ולא עד בכלל

All agree that 'Hallelujah is the beginning of the psalm. Hence the statement, until 'as a joyous mother of children' is well. While he who says, until 'when Israel came forth' does not mean it inclusively.

ונימא עד הללויה וכי תימא דלא ידעינן הי הללויה ונימא עד הללויה שבצאת ישראל קשיא:

Then let him say, 'until the Halelujah? And should you answer, because we would not know which 'Hallelujah is meant, then let him say, 'until the Hallelujah of "when Israel came forth"'? This is a difficulty.

וחותם בגאולה: אמר רבא ק"ש והלל גאל ישראל דצלותא גואל ישראל מ"ט דרחמי נינהו

AND HE CONCLUDES WITH [A FORMULA OF] REDEMPTION. Raba said: [The ending of the benediction following] the reciting of the shema'<span class="x" onmousemove="('comment',' This is followed by one benediction in the morning and two in the evening, before the 'Prayer,' i.e. the Eighteen benedictions.');">²</span> and Hallel is 'who redeemed Israel';<span class="x" onmousemove="('comment',' In the past tense.');">³</span>

אמר רבי זירא דקידושא אשר קדשנו במצותיו וצונו דצלותא קדשנו במצותיך מ"ט דרחמי נינהו

that of prayer<span class="x" onmousemove="('comment',' The Amidah on weekdays. It consists of the Eighteen Benedictions, the fifth of which is a prayer for redemption.');">⁴</span> is 'the redeemer of Israel'.<span class="x" onmousemove="('comment',' In the present tense.');">⁵</span> What is the reason?

אמר רב אחא בר יעקב וצריך שיזכיר יציאת מצרים בקידוש היום כתיב הכא (דברים טז, ג) למען תזכור את יום וכתיב התם (שמות כ, ז) זכור את יום השבת לקדשו

Because it is a petition.<span class="x" onmousemove="('comment',' For the future. Hence the past tense would be inappropriate.');">⁶</span> R'Zera said: [The formula] in kiddush is 'who did sanctify us with His commandments and did command us'; that of prayer is 'sanctify us with Thy Commandments.' What is the reason?

אמר רבה בר שילא דצלותא מצמיח קרן ישועה דאפטרתא מגן דוד

Because it is supplication. R'Aha B'Jacob said: And he must refer to the Egyptian exodus in the kiddush of the day. [For] here it is written, that thou mayest remember the day [when thou camest forth out of the land of Egypt],<span class="x" onmousemove="('comment',' Deut. XVI, 3.');">⁷</span>

(שמואל ב ז, ט) ועשיתי לך שם גדול כשם הגדולים תני רב יוסף זהו שאומרים מגן דוד

while there it is written, Remember the sabbath day, to hallow it [by reciting kiddush].<span class="x" onmousemove="('comment',' Ex. XX, 8. 'Remember' in the second verse, I.e., the reciting of kiddush (and the Sabbath is an example of a holy days, including Festivals) . must include the 'remember," of="" the="" first="" verse,="" vi.,="" egyptian="" exodus.');"="">⁸</span> Rabbah B'Shila said: [The formula] in Prayer is 'who causest the horn of Salvation to spring forth,'<span class="x" onmousemove="('comment',' That is the ending of the fifteenth benediction.');">⁹</span> while that of the haftarah<span class="x" onmousemove="('comment',' V. Glos. It is followed by four benedictions. The reference here is to the third, whose subject-matter is the same as the fifteenth benediction mentioned in the preceding note.');">¹⁰</span>

א"ר שמעון בן לקיש (בראשית יב, ב) ואעשך לגוי גדול זהו שאומרים אלהי אברהם ואברכך זהו שאומרים אלהי יצחק ואגדלה שמך זהו שאומרים אלהי יעקב

is 'the shield of David.' And I will make thee a great man, like unto the name of the great ones [that are in the earth the earth].<span class="x" onmousemove="('comment',' II Sam. VII, 9.');">¹¹</span> R, Joseph taught: that alludes to the fact that we say 'the shield of David.'<span class="x" onmousemove="('comment',' it is a great honour to David that God is designated 'the shield of David' in the conclusion of a benediction.');">¹²</span>

יכול יהו חותמין בכולן ת"ל והיה ברכה בך חותמין ואין חותמין בכולן

R'Simeon B'Lakish said: And I will make thee a great nation:<span class="x" onmousemove="('comment',' Ex. XII, 2.');">¹³</span> that means that we say', 'the God of Abraham'; and I will bless thee - that we say, 'the God of Isaac'; and make thy name great, - that we say, 'the God of Jacob.' You might think that we conclude with [a reference to] all of them: therefore it is said, an be thou a blessing: with thee do we conclude, but we do not conclude with all of them.

אמר רבא אשכחתינא לסבי דפומבדיתא דיתבי וקאמרי בשבתא בין בצלותא בין בקידושא מקדש השבת ביומא טבא בין בצלותא ובין בקידושא מקדש ישראל והזמנים ואמינא להו אנא אדרבה דצלותא בין בשבתא בין ביומא טבא מקדש ישראל בקידושא דשבתא מקדש השבת ביומא טבא מקדש ישראל והזמנים

Raba said: I found the elders of Pumbeditha<span class="x" onmousemove="('comment',' Rab Judah and R. 'Ena, v. Sanh. 17b.');">¹⁴</span> sitting and stating: On the Sabbath, both in Prayer<span class="x" onmousemove="('comment',' The 'Amidah on Sabbath and Festivals consists of seven benedictions.');">¹⁵</span> and in kiddush [we conclude the benediction with] 'who sanctifiest the Sabbath.'

ואנא אמינא טעמא דידי וטעמא דידכו טעמא דידכו שבת דקביעא וקיימא בין בצלותא ובין בקידושא מקדש השבת יומא טבא דישראל הוא דקבעי ליה דקמעברי ירחי וקבעי לשני מקדש ישראל והזמנים

On a festival, both in Prayer and in kiddush [we conclude with] 'who sanctifiest Israel and the [festive] seasons.' Said I to them, On the contrary, [the formula] of Prayer both on the Sabbath and on a festival is 'who sanctifiest Israel.' In the kiddush of the Sabbath [the formula is] 'who sanctifiest the Sabbath'; On a festival, 'who sanctifiest Israel an the seasons.'

טעמא דידי צלותא דברבים איתא מקדש ישראל קידוש דביחיד איתא בשבת מקדש השבת ביום טוב מקדש ישראל והזמנים

Now I will state my reason and your reason. Your reason is: the Sabbath is permanently fixed, hence both in Prayer and in kiddush 'who sanctifiest the Sabbath' [is said].<span class="x" onmousemove="('comment',' Because its sanctification depends entirely on God.');">¹⁶</span> On festivals, which are fixed by Israel, for they intercalate the months<span class="x" onmousemove="('comment',' The Jewish month consists of either 29 or 30 days, the length of each month being fixed by the Jewish authorities.');">¹⁷</span>

ולא היא צלותא ביחיד מי ליתיה וקידושא ברבים מי ליתיה ורבא סבר זיל בתר עיקר

and fix [the beginnings of] the years,<span class="x" onmousemove="('comment',' Thereby fixing the dates of festivals too.');">¹⁸</span> 'who sanctifiest Israel and the seasons' [is said].<span class="x" onmousemove="('comment',' Thus Israel must be mentioned, because through Israel the festivals are sanctified.');">¹⁹</span> My reason: Prayer, which is [carried on] in public, [requires] 'who sanctifiest Israel';<span class="x" onmousemove="('comment',' I.e., a reference to the whole community.');">²⁰</span>

עולא בר רב נחית קמיה דרבא אמר כסבי דפומבדיתא ולא א"ל ולא מידי אלמא הדר ביה רבא רב נתן אבוה דרב הונא בריה דרב נתן נחית קמיה דרב פפא אמר כסבי דפומבדיתא ושבחיה רב פפא

as for kiddush, which is [recited] privately [at home], on the Sabbath [the formula is] 'who sanctifiest the Sabbath,' while on festivals it is 'who sanctifiest Israel and the seasons<span class="x" onmousemove="('comment',' The emphasis being on the sacred nature of the day, 'Israel' must be mentioned in the latter case because the sanctification (If the seasons is dependant thereon (supra) .');">²¹</span> That [argument] however is Incorrect: is not prayer [recited] privately [too], and is not kiddush recited pubiicly? -Raba however, holds: Follow the main [practice].<span class="x" onmousemove="('comment',' Prayer is essentially intended for the community,not withstanding that private prayer too is possible. Again, kiddush is chiefly intended for the home ('in the place of the meal') , though it is also recited in the synagogue on account of the wayfarers.');">²²</span> 'Ulla B'Rab visited Raba.

אמר רבינא אנא איקלע לסורא קמיה דמרימר ונחית קמיה שלוחא דציבורא ואמר כסבי דפומבדיתא והוו משתקי ליה כולי עלמא אמר להו שבקוהו הילכתא כסבי דפומבדיתא ולא הוו משתקו ליה:

he recited [kiddush] in accordance with the elders of Pumbeditha, and he said nothing to him [in protest]. This proves that Raba retracted. R'Nathan the father of R'Hune the son of R'Nathan<span class="x" onmousemove="('comment',' 'The son of R. Nathan' should probably be deleted.');">²³</span>

<big><strong>מתני׳</strong></big> מזגו לו כוס שלישי מברך על מזונו רביעי גומר עליו את הלל ואומר עליו ברכת השיר בין הכוסות הללו אם רוצה לשתות ישתה בין שלישי לרביעי לא ישתה:

visited R'Papa. He recited it in accordance with the elders of Pumbeditha, whereupon R'Papa praised him. Rabina said: I visited Meremar at Sura, when the reader<span class="x" onmousemove="('comment',' Lit., 'the deputy of the congregation.' In the Talmud this is the name of the reader who leads the congregation in prayer; the modern title 'hazzan' dates from the post-Talmudic period.');">²⁴</span>

<big><strong>גמ׳</strong></big> א"ל רב חנן לרבא ש"מ ברכת המזון טעונה כוס א"ל ארבע כסי תיקנו רבנן דרך חירות כל חד וחד נעביד ביה מצוה:

went down [to the reading desk]<span class="x" onmousemove="('comment',' In Talmudic times this was on a lower level than the rest of the synagogue building, in accordance with Ps. CXXX, 1: out of the depths have I called Thee O Lord.');">²⁵</span> and recited it as the elders of Pumbeditha. Everybody made to silence him, but he said to them, 'Leave him alone: the law is as the elders of Pumbeditha.'

רביעי גומר עליו את ההלל ואומר עליו ברכת השיר:

Then they did not silence him.<span class="x" onmousemove="('comment',' Omitted in MS. M. var. lec. add: And the law is as the elders of Pumbeditha.');">²⁶</span> <big><b>MISHNAH: </b></big>THEY FILLED THE THIRD CUP FOR HIM. HE THEN RECITES GRACE AFTER MEALS. OVER THE FOURTH [CUP] HE CONCLUDES THE HALLEL, AND RECITES THE GRACE OF SONG.<span class="x" onmousemove="('comment',' The phrase is explained in the GEMARA:');">²⁷</span> BETWEEN THESE CUPS<span class="x" onmousemove="('comment',' Viz., first, second and third.');">²⁸</span> HE MAY DRINK IF HE WISHES; BETWEEN THE THIRD AND THE FOURTH HE MAY NOT DRINK. <big><b>GEMARA: </b></big>R'Hanan said to Raba: This proves that Grace after meals requires a cup [of wine]. Said he to him: Our Rabbis instituted four cups as symbolizing freedom:<span class="x" onmousemove="('comment',' This is omitted in Rashbam.');">²⁹</span> let us perform a religious act with each.<span class="x" onmousemove="('comment',' Hence Grace is recited over the third. But on other occasions a cup may not be required for Grace after meals.');">³⁰</span> OVER THE FOURTH [CUP] HE CONCLUDES THE HALLEL, AND RECITES THE GRACE OF SONG.