Pesachim

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!1 — R. Hisda reconciles it with his view. All agree that ‘Hallelujah is the end of the psalm. 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”’? 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. 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. 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. AND HE CONCLUDES WITH [A FORMULA OF] REDEMPTION. Raba said: [The ending of the benediction following] the reciting of the shema’2 and Hallel is ‘who redeemed Israel’;3 that of prayer4 is ‘the redeemer of Israel’.5 What is the reason? Because it is a petition.6 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? 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],7 while there it is written, Remember the sabbath day, to hallow it [by reciting kiddush]. 8 Rabbah b. Shila said: [The formula] in Prayer is ‘who causest the horn of Salvation to spring forth,’9 while that of the haftarah10 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].11 R, Joseph taught: that alludes to the fact that we say ‘the shield of David.’12 R. Simeon b. Lakish said: And I will make thee a great nation:13 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, and be thou a blessing: with thee do we conclude, but we do not conclude with all of them. Raba said: I found the elders of Pumbeditha14 sitting and stating: On the Sabbath, both in Prayer15 and in kiddush [we conclude the benediction with] ‘who sanctifiest the Sabbath.’ 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 and the seasons.’ 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].16 On festivals, which are fixed by Israel, for they intercalate the months17 and fix [the beginnings of] the years,18 ‘who sanctifiest Israel and the seasons’ [is said].19 My reason: Prayer, which is [carried on] in public, [requires] ‘who sanctifiest Israel’;20 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 seasons21 That [argument] however is Incorrect: is not prayer [recited] privately [too], and is not kiddush recited pubiicly?-Raba however, holds: Follow the main [practice].22 ‘Ulla b. Rab visited Raba. 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. Nathan23 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 reader24 went down [to the reading desk]25 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.’ Then they did not silence him.26 MISHNAH. 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.27 BETWEEN THESE CUPS28 HE MAY DRINK IF HE WISHES; BETWEEN THE THIRD AND THE FOURTH HE MAY NOT DRINK. GEMARA. 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:29 let us perform a religious act with each.30 OVER THE FOURTH [CUP] HE CONCLUDES THE HALLEL, AND RECITES THE GRACE OF SONG. of parallelism (Rashbam). benedictions. days, including Festivals). must include the ‘remember," of the first verse, vi., the Egyptian exodus. the fifteenth benediction mentioned in the preceding note. sanctification (If the seasons is dependant thereon (supra). 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. prayer; the modern title ‘hazzan’ dates from the post-Talmudic period. 1: out of the depths have I called Thee O Lord.