Talmud su Salmi 114:78

⁵This text is a slightly enlarged copy of a text in Berakhot 2:4 (Notes 183–185) referring to the Mishnah which states that reading the Shema not in the sequence of its verses is not fulfilling one’s obligation. Rebbi Jonah said that Naḥman bar Ada stated; Rebbi Yose said that Naḥman the Old stated: They shall be⁶Deut. 6:6., they shall be unaltered⁷Understanding the verb “to be” as “to stay, to exist”.. We have stated: “The same holds for Hallel and reading of Shema⁸Word to be deleted in this context; it belongs to the text of Tosephta 2:1. the Scroll.” One understands this for the Scroll since it is written, as in their writing. But for Hallel, since it is written, from sunrise to sunset may the Name of the Eternal be praised⁹Ps. 113:1.? The Name of the Eternal is praised from sunrise to sunset. What can you understand from that¹⁰If there is no difference between East and West, earlier and later, as declared at the start of Hallel, why should it be important that the Psalms be recited in order? Differently in the Babli 17a, Pesaḥim 118a.? Rebbi Abun said, still it is said in order. When Israel left Egypt¹¹Ps. 114:1., in the past, not for us, Eternal, not for us¹²Ps. 115:1., in current generations, I loved, truly the Eternal listened to my voice¹³Ps. 116:1. in the days of the Messiah, bind the holiday sacrifice with ropes¹⁴Ps. 118:27. in the days of Gog and Magog, You are my God and I shall thank You¹⁵Ps. 118:28., in the future world.

⁸⁶Gen. rabba 12(9). Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds⁸⁷Is. 26:4.. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created⁸⁸Gen. 2:4., He created them by He. This implies that this world was created by He, and the Future World was created by Yud. ⁸⁹Babli Menaḥot 29b. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow⁹⁰Jer. 30:6.. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal⁹¹Ps. 113:1..

This is fine for the Esther scroll since it is written there (Esther 9:27): “As they are written”¹⁸³The verse reads: “The Jews confirmed and accepted for themselves, not to be cancelled, that they would observe these two days as they are written and it its time, every single year.” Hence, the scroll must be read as it is written.. But for Hallel, since it is written (Ps. 113:3): “From sunrise to sunset, may the name of the Eternal be praised?”¹⁸⁴Since there is no difference between East and West, there should be no difference between before and after. What can you understand from that? Rebbi Abun said: It also is written in order. (Ps. 114:1) “When Israel left Egypt” in the past. (Ps. 115:1) “Not for us, o Eternal, not for us” in the present¹⁸⁵In the much more detailed parallel passage in the Babli (Pesaḥim 118a), this sentence is applied by Rebbi Yoḥanan either to the oppression by hostile governments or to the sufferings preceding the coming of the Messiah. That may be the meaning of the sentence here also. Alternatively, the psalm is interpreted there as the song of Hananiah, Mishael and Azariah in the fiery oven.. (Ps. 116:1) “I loved, truly the Eternal listened to my voice” in the days of the Messiah. (Ps. 118:27) “Bind the holiday sacrifice with ropes” in the days of Gog and Magog¹⁸⁶In the celebration after the final defeat of the forces of evil. In Midrash Tehillim, Ps. 118:24 “This is the day the Eternal made, let us rejoice and be happy on it” is taken to describe the time when one can be sure that the deliverance will not be followed by another oppression.. (Ps. 118:28) “You are my God” in the future world.

MISHNAH: How far does he say? The House of Shammai say, up to a happy mother of children⁸⁴Ps. 113 only.. But the House of Hillel are saying, up to the pebble into a source of water⁸⁵Ps. 114, starting with Ps. 113., and he finishes with “redemption.⁹⁶Text of the benediction for redemption prescribed at the end of Mishnah 6.”
Rebbi Tarphon says, ⁹⁶Text of the benediction for redemption prescribed at the end of Mishnah 6.“Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal⁹⁷For him the required benediction is “short”, starting with the formula “Praise to You, Eternal, our God, King of the Universe,” followed by a single sentence.. Rebbi Aqiba says, ⁹⁸This text is in addition to R. Tarphon’s. It is “long”, closing with a separate sentence starting with “Praise to You, Eternal”.“so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the Pesaḥ and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”

⁸⁶Tosephta 10:9.“The House of Shammai said to them, did Israel leave Egypt that he should mention the Exodus from Egypt⁸⁷The first verse of Ps. 114 mentions the Exodus; the entire Psalm is more about the crossing of the Red Sea.? The House of Hillel answered them, even if he would wait until the cock crows⁸⁸Since the House of Shammai also agree that after the meal one finishes the Hallel(Mishnah 8), even if this is said close to dawn it would be much too early., they did not reach half the redemption,” since they left only at noontime, as it is said⁸⁹Ex. 12:41; the remainder of the verse is misquoted., in the middle of this day did the Eternal lead out the Children of Israel, etc. But since one started fulfilling the obligation, on tells him to clean it up. Rebbi Abunah bar Sehora objected, did he not already mention it for the cup⁹⁰Since the House of Shammai agree that in the Qiddush spoken over the first cup one mentions the Exodus, the objection of the House of Shammai seems without base.?

It was stated²⁷⁵Babli 29a, Arakhin 11b.: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year²⁷⁶69 C.E., during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God²⁷⁷Ps. 94:23.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations²⁷⁸If there are sacrifices, the Levites have to sing the daily song at the time the libations accompanying the daily sacrifice are poured. Since daily (and all other animal) sacrifices stopped on Tammuz 17, the question is whether the Levites may sing at all.? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song²⁷⁹In this version, R. Joḥanan disputes either whether the song was Ps. 94 or that the destruction was on a Sunday, since the song is the one for Wednesday. He holds that if there are no sacrifices, one performs the services which are possible under the circumstances. R. Simeon ben Laqish holds that no service can be performed if not all rules can be observed; for him the song here was not a service but a dirge..