Talmud su Salmi 34:78

MISHNAH: These are the matters that have no measure¹These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah²In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Lev. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits³There is an obligation to bring the first fruits of one’s land to the Temple, Lev. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance⁴There is an obligation to appear in the Temple on the three holidays of pilgrimage (Ex. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness⁵Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study⁶It is written of the Torah (Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him⁷As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.

HALAKHAH: ⁷³Discussion of Mishnah 2. Our Mishnah if it is not connected⁷⁴If the scroll is permanently fixed in the case the Mishnah is unnecessary since the case is an appurtenance of the scroll. Therefore it is permitted to remove the scroll in its case to places rabbinically forbidden even if the scroll only lies in the case and could be removed without effort.; but if it is connected it is like its body. One understands the case⁷⁵Greek θήκη, ἡ. of the book with the book. The case of phylacteries with the phylacteries⁷⁶In no case would removing the phylacteries from a case take more than a fraction of a second. The case is not part of the phylacteries since the owner removes them every weekday to put them on.? Rebbi Ḥaggai in the name of Rebbi Zeˋira understands it from the following: The Eternal’s angel is camping around those who fear Him and saves them⁷⁷Ps. 34:8. Just as everything around a God-fearing person is protected, so everything around his religious objects is protected. Cf. Ḥagigah 2:1 (77c l. 12).. Similarly, it says. then these men were bound in their coats⁷⁸Dan. 3:21. The coats also were saved..

BARAITHA. [The disciple of the wise must be] sin-fearing, estimating a man according to his deeds, and he should say, ‘As for my possessions in this world I have no desire for them because the whole world is not mine’. He sits at the feet¹⁷lit. ‘sits and soils his clothes’. In the Talmudic schools the disciple sat on the ground. He is so eager to learn and not miss any of the instruction that he will not leave even to relieve himself. of the disciples of the wise; he never takes an oath in connection with any matter; he questions according to the subject-matter and answers to the point.¹⁸From Aboth V, 10 (Sonc. ed., V, 7, p. 65) where it is included among the characteristics of a wise man.
GEMARA. Our Rabbis taught: Whence [do we know that a disciple of the wise should be] meek? From Moses our teacher, as it is stated, Now the man Moses was very meek;¹⁹Num. 12, 3. and on that account Moses was praised, as it is stated, My servant Moses is not so.²⁰ibid. 7. Moses is described as My servant. [We learn that the disciple of the wise must be] lowly of spirit from Aaron, for it is written, For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts;²¹Mal. 2, 7. and it is written, The law of truth was in his mouth and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity.²²ibid. 6.
There is no one more lowly of spirit than he who pursues peace. Consider, how can a man pursue peace if he be not lowly of spirit? How [does he act]? If a man curse him, he says to him, ‘Peace be upon you!’; should a man quarrel with him, he keeps silent; and further, if two men have quarrelled, he humbles his spirit, approaches them and effects a reconciliation between them.
Such, indeed, was the procedure of Aaron, the righteous. When he heard of two men who had quarrelled, he would go to one and say to him, ‘So-and-so, peace be upon you, my master!’ and he replied, ‘Peace be upon you, my master and teacher! What does my master seek here?’ He then said, ‘So-and-so, your friend, sent me to you to appease you, because he declares, “I have offended my friend” ’. Immediately the man reflects, ‘A righteous man like him has come to appease me!’ and exclaims, ‘Master, it was I who offended him’. [Aaron] then went to the other man and said the same to him. When the two meet on the way, one says to the other, ‘Forgive me for the offence which I did to you’ and the other speaks likewise.
When [Aaron] heard of a husband and wife who had quarrelled, he would go to the husband and say to him, ‘[I have come] because I heard that you have quarrelled²³Adopting the reading of H. V has ‘you have become reconciled’. with your wife; should you divorce her it is doubtful whether you will find another like her or not; and further, should you find another and quarrel²⁴The word in V is corrupt and corrected by H. with her, the first thing she will say to you will be, “You must have behaved in a like manner towards your first wife” ’. In consequence of this all Israel, men and women, loved him. Know that it was so; for what does Scripture relate when Moses our teacher died? And the children of Israel wept for Moses;²⁵Deut. 34, 8. but of Aaron it is written, They wept for Aaron thirty days, even all the house of Israel²⁶Num. 20, 29.—that is to say, even the women. Not only [did the women mourn], but they also covered their young children with mud and dust, thereby confirming the word all. It has been taught: Eighty thousand young men named Aaron followed Aaron’s bier. They were the issue of those who wanted to divorce but retracted and their wives became pregnant.²⁷In gratitude to Aaron they gave their sons his name.
We have learnt there:²⁸Aboth I, 12 (Sonc. ed., p. 8). Hillel said: Be of the disciples of Aaron, loving peace, pursuing peace, loving your fellow-creatures and drawing them near to the Torah. It is quite right with ‘loving peace’ as we have already mentioned; but where [in the Torah] is ‘pursuing peace’ [enjoined]? As it has been taught: Seek peace, and pursue it.²⁹Ps. 34, 15. Cf. j.Pe’ah I, 1, 15d, where the comment is made: Seek peace in your place, and pursue it in another place. And wherein do all other precepts differ from it? A man is only under the obligation to perform them when they come to his hand, as it is written, If thou meet thine enemy’s ox,³⁰Ex. 23, 4. If thou see the ass of him that hateth thee,³¹ibid. 5. If a bird’s nest chance to be before thee,³²Deut. 22, 6. When thou buildest a new house.³³ibid. 8. But as for peace [it is written], Seek peace, and pursue it—everywhere.
It has been taught: [The letters of the word] shalom, ‘peace’, have the numerical value of three hundred and seventy-six and [that number] is indicated by the letters sh w ‘a which form a verb meaning ‘to cry for help’. This teaches that the prayer of one who pursues peace does not go unanswered. If so, when [the name] is written ‘Esau’,³⁴Which also has the numerical value 376. is it [an indication of] peace? Yes, there too we may say so. If, although ‘peace’ is associated with his name, he shakes countries because of [the blessing given to him], And by thy sword shalt thou live,³⁵Gen. 27, 40. had ‘peace’ not been associated with his name, how much more terror would he have caused! But what of, They made war?³⁶ibid. XIV, 2. The Heb. for made is עשו which has the numerical value 376 and is connected with war. It is the same there. If a word with the numerical value of shalom is associated with peoples who aimed to destroy the world and to do injury to Abraham, were the word not used how much more [disastrous would their attack have been!] But what of, Who have done this evil thing?³⁷Deut. 17, 5. Here עשו is associated with evil thing. It is the same there. When [the evildoers] are stoned [to death], peace ensues; and if they were not stoned they would kill one another.
It has been taught: These four kings³⁸Enumerated in Gen. 14, 1. planned [their attack] only on account of Abraham, as it is written, And they turned back, and came to En-mishpaṭ,³⁹ibid. 7. En here means ‘well’ but also signifies ‘eye’. i.e. to Abraham who was the eye of the world. The same is Ḳadesh⁴⁰ibid, The same in Heb. could also be read to mean ‘he’, and Ḳadesh denotes ‘holy’.—through him the name of Heaven was sanctified. But they captured Lot mistaking him for Abraham, as it is written, And when Abram heard that his brother was taken captive,⁴¹ibid. 14. and it does not state, ‘his brother’s son’.⁴²They mistook one brother for the other.
It has been taught: These [kings]⁴³Enumerated in Gen. 14, 2. who were allied with Abraham were more guilty [than those opposed to them] and from their names you may learn their character: Bera [signifies that he was bent] on evil [bera‘], Birsha‘ [that he was bent] on wickedness [berisha‘], Shinab [signifies] that he hated his father [sana’ ’ab], Shemeber that he made himself wings [to fly, sam ’eber], Bela that he was a swallower [bolea‘].
The question was asked: Is it permissible to give salutation to a heathen? Come and hear: Greetings may be given to them even on their feast day in the interests of peace.⁴⁴Cf. Giṭ. 62a (Sonc. ed., p. 292). Seeing that [the answer] is evident, why was the question asked? The question asked was, Is it permissible to salute them first? It has been taught: Better is he who greets him first than he who responds to his greetings.⁴⁵Cf. Ṭur Y.D., §148. By greeting him first, he avoids the need for further greetings.
The question was asked: Is it permissible to greet a murderer, adulterer or those who are liable to kareth? As for returning their greetings there is no question [that it is permissible], since they were the first to greet you their salutation must be returned. But how is it with greeting them first? Come and hear: [It is written,] The way of peace they know not, and there is no right in their goings; they have made them crooked paths, whosoever goeth therein doth not know peace.⁴⁶Isa. 59, 8. L. Ginzberg suggested that the author found in the words the way of peace they know not an allusion to murderers and in they made them crooked paths to violent men who escape punishment through superior force (Higger). Hence it can be inferred that if greetings are given by those who are about to suffer the death penalty they may be returned, but not of those who save themselves [from punishment] by force. And as for greeting them first, it is prohibited in all cases. As for an adulterer and his friends, should they greet one in public their salutation is returned out of respect for the public. Some say that he who associates with an adulterer is like an adulterer. And what of the other?⁴⁷The anonymous author of the first statement; how will he refute this argument? [He can reply,] perhaps they were compelled to associate with him.
If these men⁴⁸The men of ill-repute cited. come to make peace with those with whom they quarrelled, they are not received with a full heart, even on the Day of Atonement.⁴⁹When it is a duty to forgive fully any wrong which had been done. The general rule is that it is forbidden to have any dealings with one who adheres [to his sins] and does not repent. What is meant by ‘a full heart’? If, for instance, one says, ‘I absolve and release you’, that is not with ‘a full heart’; [if one says,] ‘May the All-merciful absolve you for what you have done to me’,⁵⁰So H. V has ‘to them’. it is.
The question was asked: [May one return the salutation of] an adulterer and another [man of good repute]? According to the second opinion⁵¹That an adulterer’s greeting may be returned if made publicly. there is no question [that it is forbidden,] seeing that it prohibits the return of a salutation even when given by him in public; but how is it according to the first opinion?⁵²lit. ‘according to some say [that he who associates with an adulterer is like an adulterer]’. Raba replied: Is there, then, here any question at all? He addresses himself to the two of them as one.⁵³He ignores the man of ill-repute and responds to the other, seeing that both greeted him. The question, however, does arise where there are two, one with another behind him who says nothing. He replied: He returns their salutations.⁵⁴Since he includes in his salutation the man of good repute although not greeted by him.
It has been taught: Great is peace because the world is based upon it; as we have learnt: The world is preserved by three things: by judgment, by truth and by peace.⁵⁵Aboth I, 18 (Sonc. ed., p. 10).
It is written in the book of Ben Sira:⁵⁶Sirach or Ecclesiasticus. The quotation is not found in the extant texts. Cf. Schechter, ‘The Quotations from Ecclesiasticus in Rabbinic Literature’, J.Q.R., III (1891), pp. 696f, 704f. Here the quotation is in rhymed Aramaic. Love peace for on it the world is based. Love all people and be warned against pride because it is unbecoming⁵⁷Reading יאיא for יבוא Schechter conjectures delibba’ and renders ‘be careful of pride [of heart] against any man’. to any man. For [pride] kindles anger⁵⁸Disturbs the harmony between people. and uproots the threshold⁵⁹Breaks friendships. and builds up woes⁶⁰Cf. Soṭah 5a (Sonc. ed., p. 19): ‘Over every man in whom is haughtiness of spirit the Divine Presence laments’. instead of [the music of] tabrets. Learn from kings and princes and their entourage who worship idols, in the end they are devoured by fire.⁶¹There is a play on the words תורפין, ‘idols’, and טריפין, ‘devoured’. Love humility so that you come not to poverty.⁶²Shab. 33a (Sonc. ed., p. 154): ‘Poverty is a sign of conceit’. For [pride] is despised and contemptible before God;⁶³[lit. ‘the glorious One’, an epithet for God common in the Targum. Cf. Marmorstein, The Old Rabbinic Doctrine of God, I, p. 88.] it is unbecoming before Him Who performs mighty acts which cannot be conceived [by man]. [Before Him] myriads upon myriads of angels and Seraphim beat their wings and make them to sound as though they were playing on tabrets. From the beginning He was exalted in His heights,⁶⁴Reading ברומיה for ביומיה, ‘in His day’. robed in excellency as in a cloak,⁶⁵Cf. Ps. 93, 1. and this is His garment always. But to those who whisper in His name He lowers His heights, and from the highest heavens He cares for the poor and orphans. How praiseworthy and beautiful was the prophet who was lauded by the mouth of the Creator, ‘There is none like My servant the prophet’!⁶⁶i.e. Moses; cf. Num. 12, 3, 7. Who among you has inherited the crown⁶⁷So Schechter, who reads kether for bethar, ‘after’. of royalty? The beginning of wisdom and understanding is the fear of the Lord.⁶⁸[Cf. Ps. 111, 10, Prov. 9, 10 and Ben Sira I, 14.] And let not your heart persuade you that your Master will not bring you into judgment⁶⁹Following the emended text of H. for this, and do not hearken to your enemy⁷⁰Instead of רובך, ‘thy master’, read דבבך, ‘thy enemy’. ‘Enemy’ is one of the designations for the evil inclination, which is also termed ‘the hidden one’ because it lies hidden in man’s heart. Cf. Suk. 52a (Sonc. ed., pp. 247f.). hidden within you. Reflect and [let your reflection] lead you [to think on] the day when every face is darkened, when the body burns and the soul is withdrawn.

Hezekiah said: Great is peace, for in connection with all other precepts in the Torah it is written, If thou see,¹⁷Ex. 23, 5. etc., If thou meet,¹⁸ibid. 4. If there chance,¹⁹Deut. 22, 6. If thou buildest,²⁰ibid. 8, E.V. when thou buildest. [implying,] if a precept comes to your hand, you are bound to perform it;²¹But if not, you are not bound to perform it. but what is written in connection with peace? Seek peace, and pursue it,²²Ps. 34, 15. [meaning,] seek it in your place and follow it to another place.²³If your presence can help to bring about peace there.

It was stated²⁹⁷Tosephta Menaḥot 6:24–25, a parallel to the entire paragraph in slightly different language. A parallel in the Babli (Menaḥot 43b) has the formulation that “every man in Israel is obliged to recite 100 benedictions every day.” In the Yerushalmi and the Tosephta, not only benedictions are counted but all religious deeds, and it is asserted that the number 100 is reached automatically. in the name of Rebbi Meïr: There is no one in Israel who does not perform 100 commandments every day. He recites the Shema‘ and benedictions before and after, eats his bread and recitesbenedictions before and after, prays 18 benedictions three times and then he performs other commandments and recites benedictions after them. Similarly, Rebbi Meïr used to say: There is no man in Israel who is not surrounded by commandments: Tefillin on his head, tefillin on his arm, a mezuzah on his door, circumcision in his flesh, and the four ẓiẓiot of his tallit surround him. That is what David said (Ps. 119:164): I praised You sevenfold every day for Your just laws²⁹⁸In order to end up with a count of seven, the Yerushalmi (and the Yerushalmi source Midrash Tehillim 12) must consider tefillin as one commandment. In Babli and Tosephta, circumcision is not counted, probably because the fact of circumcision goes to the credit of the parents, not the baby, and, therefore, tefillin must count for two commandments.. And so it says (Ps. 34:8): The angel of the Eternal camps around those that fear Him and rescues them²⁹⁹The implication being that the angel is created by the good deeds of the person protected.. When he³⁰⁰David. entered the bath house, he saw himself naked. He said, woe to me that I am stripped of commandmends. When he looked at his circumcision, he started to acclaim the Holy One, praise to Him (Ps. 12:1): For the director, on the eighth³⁰¹Taken not as an eight-stringed harp but the commandment performed on the eighth day., a song from David.

²¹³A different version of the entire paragraph in Babli, 16a. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos²¹⁴A contemporary of Rabban Joḥanan ben Zakkai, already old at the time of the destruction of the Temple. He was almost blind in his old age. to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded²¹⁵Interpretation of Rashi. and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him²¹⁶R. Dosa to Jonathan., be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured²¹⁷About his 300 reasons to permit the co-wives to the brothers. but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three²¹⁸Defeated.. He sent to say to him²¹⁹Jonathan to Dosa., why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him²²⁰R. Dosa. and said to him, what do you say in the matter? He said, on this stone²²¹A stone used to crush spices. sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood²²²Following the House of Hillel., on Ammon and Moab that they tithe for the poor in a Sabbatical year²²³Mishnah Yadayim 3:3., and on proselytes of Palmyra that they are acceptable to marry into the congregation²²⁴They are reputedly the children of Gentiles from Jewish women. The statement objects to the opinion (Halakhah 7:6) that the child of a Gentile and a Jewish woman, who certainly has to be counted as Jewish, is a bastard. It is known from the Babli that the soldiers of Odenathus of Palmyra in his campaigns in Babylonia abducted Jewish women for their own use.. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge²²⁵Is. 28:9. “To whom will one teach knowledge, to whom impart understanding, to those weaned from milk, removed from the breasts.” This determines the start of school for outstanding scholars at age 2. As usual, the part of the verse not quoted is the one intended.?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry²²⁶Ps. 34:11: “Lion cubs will be poor and hungry, but those who seek the Lord will not lack any good thing.” R. Aqiba at the outset was an ignorant seeker of the Lord..” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder²²⁷Ps. 37:25. A pun is intended; זָקַנְתִּי “I grew old” is turned into “I was appointed as an elder” at age 16, cf. Berakhot 4:1, Note 118..” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

Pursue peace. How so? This teaches that a person should pursue peace in Israel between everyone (in the way that Aaron would pursue peace in Israel between everyone, as it says [Psalms 34:15], “Turn from evil, and do good; seek peace and pursue it.”
Rabbi Shimon ben Elazar would say:) If a person stays quietly in his place, how can he pursue peace in Israel between everyone? [Rather, he should go out from his place and into the world and pursue peace in Israel,] as it says, “Seek peace and pursue it.” How does this work? Seek it where you are, and pursue it in some other place. Even the Holy Blessed One made peace in the heights, for He did not call ten angels Gabriel, ten angels Michael, ten angels Uriel, and ten angels Raphael, in the way humans do, calling ten people Reuben, ten people Shimon, ten people Levi, and ten people Judah. For if He had done as humans do, when He called one of them, they all would have come, and then become jealous of one another. So instead, He called only one angel Gabriel and one Michael, and when He calls any one of them, [that angel] comes before Him, and He dispatches the angel wherever He desires. And how do we know that they revere one another, and respect one another, and are humbler than human beings? Because when they open their mouths to sing a song, one of them says to the other: You should begin, for you are greater than I, and then the other one says: No, you should begin, for you are greater than I. This is not the way it is with human beings. Every person says to another: I am greater than you, and the other person responds: No, I am greater than you.
And some say they spoke in groupings [of angels]. One grouping would say to the other: You all should begin, for you are greater than we, as it says (Isaiah 6:3), “And this one called out to that one and said….”

The whole Hallel⁴²Including Pss. CXV, 1-11 and CXVI, 1-11 (P.B., pp. 220f). is recited during all the eight days of Ḥanukkah. During [the recital of] the first two⁴³So GRA. V, M and H read ‘three’. chapters one may not return greetings, and there is no need to say that one must not give greetings. During [the recital of] the last two chapters one may give greetings out of fear;⁴⁴To a person who can cause harm in his resentment at not having been greeted. during the two middle chapters⁴⁵The reading of GRA. V and M have ‘and return greetings for the sake of peace and out of respect’. H omits the text of V and GRA. [greetings may be given] for the sake of peace or out of respect. The following are the first two chapters: Praise, O ye servants of the Lord⁴⁶Ps. 113. and When Israel went forth.⁴⁷ibid. CXIV. V, M and H adds Ps. 115 as the third. The two middle ones are: Not unto us⁴⁸ibid. CXV; ‘the two middle … us’ is the reading of GRA. and I love.⁴⁹ibid. CXVI. The last two are: O praise the Lord⁵⁰ibid. CXVII. and O give thanks unto the Lord.⁵¹ibid. CXVIII. It is also necessary to say a benediction⁵²‘Blessed art Thou … to read the Hallel’ (P.B., p. 219). before them and read them melodiously. For R. Simeon b. Jehoẓadaḳ said:⁵³So GRA. V, H and M read ‘learnt’ using a term which refers to a Mishnah, whereas the quotation is from the Gemara in Ta‘an. 28b (Sonc. ed., pp. 150f). On eighteen days and one night the individual reads the whole Hallel and they are: the eight days of Ḥanukkah, the eight days of Tabernacles,⁵⁴Omitted by V and M, but added by GRA and H in agreement with Ta‘an. loc. cit. the Festival of Solemn Assembly, the first Festival day of Passover and the night preceding it.⁵⁵[Cf. Pes. V, 7 (Sonc. ed., p. 327) where it is described how the Hallel was recited during the sacrifice of the Paschal lamb on the eve of Passover.] In the Diaspora⁵⁶i.e. all countries outside the land of Israel where two days are observed as holy instead of the first day of Tabernacles, two days for the Festival of Solemn Assembly, and two days each for the first and seventh day of Passover. [the whole Hallel is read on] twenty-one days and two nights. The most proper way of performing the commandment is to read the Hallel psalms on the two nights [of Passover] in the Diaspora in the Synagogue,⁵⁷In addition to reading them at home in the course of the Seder ritual. ‘In the Synagogue’ is inserted by GRA but omitted by V, M and H. to say the benediction over them, and to recite them melodiously to fulfil what is stated, And let us exalt His name together.⁵⁸Ps. 34, 4. When, however, one reads [the Hallel] at home,⁵⁹During the Seder. there is no need to say the benediction because it has already been said in the congregational service.⁶⁰lit. ‘among many’. The Service in Synagogue precedes the Seder in the home.