Tosefta su Salmi 114:78

[Then] he (i.e. Rebbi Tarfon) said to them (i.e. his students), “I will ask [you another question].” They said to him, “Teach us our master.” He said to them, “Why did [the tribe of] Yehudah merit the kingship [of Israel]?” They said to him, “Because [Yehudah] admitted [that he impregnated] Tamar.” It happened [once] with four elders, that they were sitting in the gatehouse of Rebbi Yehoshua. [They were] Elazar Ben Matya, Chaninah Ben Chachinai, Shimon Ben Azzai, and Shimon Hateimani. And they were involved [in discussing] what Rebbi Tarfon taught to them, “Why did [the tribe of] Yehudah merit the kingship [of Israel]?” “Because [Yehudah] admitted [that he impregnated] Tamar.” They have added [another source to that explanation] on their own. “[It says in the book of Iyov], ‘… that which the wise related from their fathers and did not withhold. To them alone the earth was given…’ (Job 15:18-19)” He (i.e. Rebbi Tarfon) said to them (i.e. to the four elders), “Do they give reward for a transgression? But rather what is [the real] reason why did [the tribe of] Yehudah merit the kingship of Israel?” [The four elders said back to Rebbi Tarfon,] “Because he (i.e. Yehudah) saved his brother (i.e. Yosef) from death, as it is said, ‘Yehudah said to his brothers, “What benefit [will we have] if we kill our brother?”’ (Genesis 37:26) and it is written, ‘Let us go and sell him to the Ishmaelites…’ (Genesis 37:27)”8 He (i.e. Rebbi Tarfon) said [back] to them (i.e. the four elders), “It is enough that [the act of] saving [him] should [serve] as forgiveness for the [act of] selling [him to the Ishmaelites]. But rather what is [the real] reason why did [the tribe of] Yehudah merit the kingship of Israel?” [The four elders said back to Rebbi Tarfon,] “Because of [Yehudah’s] humility, as it is said, ‘And now your servant (i.e. Yehudah) will become a slave to my master (i.e. Yosef) instead of the boy (i.e. Binyamin).’ (Genesis 44:33) Also [the only reason that] Shaul merited the kingship [of Israel] was due to [his] humility, as it is said, ‘… may be my father will turn his attention away from the donkeys and will start to worry about us.’ (I Samuel 9:5) [Since Shaul said “us” and not “me”] he considered his servant as [important as] himself, but Shmuel did not do so, but rather [he said], ‘Your father stopped worrying about the donkeys and is worried about you, saying “What will happen to my son?”’ (I Samuel 10:2) And when he (i.e. Shaul) runs away from [accepting his newly appointed role of] leadership what does it say? ‘And they have asked God, “Is the man even here?” and God said, “Here he is hiding by the vessels.”’ (I Samuel 10:22)” He (i.e. Rebbi Tarfon) said [back] to them (i.e. the four elders), “Is not he (i.e. Yehudah) a cosigner? And in the end [it is the responsibility] of a cosigner to fulfill his pledge. But rather what is [the real] reason why did [the tribe of] Yehudah merit the kingship of Israel?” They said to him, “Teach us our master.” He said to them, “[The reason the tribe of Yehudah merited the kingship of Israel is] because they sanctified God’s name on the sea. When [all of] the tribes came and stood by the sea, this one said, ‘I will go down [into the water first]’ and this one said, ‘I will go down [into the water first].’ The tribe of Yehudah jumped up and went in first and sanctified God’s name [by doing so]. And regarding that moment it says [in Tehillim], ‘Save me God, because the water is up to my soul.’ (Psalms 69:2) And it also says, ‘When Yisrael was going out of Egypt, the children of Yakov from the nation of a foreign tongue, Yehudah was His sanctifier…’ (Psalms 114:1-2) Since Yehudah sanctified God’s name on the sea, therefore ‘…Yisrael his subjects.’ (ibid.) ”

Rabbi Eliezer says, "We snatch the matzot for the small children so that they don't fall asleep." Rabbi Yehuda said in his name, "Even if he only ate one entree, even if he only dipped one [piece of] lettuce, we snatch the matzot for the small children so that they don't fall asleep." Up until [which point in Hallel - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]? Beit Shammai says, "Up to [the verse that ends with the phrase] 'A happy mother of children'" (Psalms 113:9). Beit Hillel says, "Up to [the verse that ends with the phrase] 'flint stone into a water-spring'" (Psalms 114:8). And one should conclude [this section of Hallel with [the blessing of] redemption. Beit Shammai, said to Beit Hillel, "And did they already go out [of Egypt at this time] that we [already] mention the going out of Egypt?" Beit Hillel said [back] to them, "Even if he waits for the call of the rooster, behold, they didn't go out until six hours into the day; how is it that he says 'the redemption' [when] they have not yet been redeemed?"

Rabbi Elazar ben Parta recited the words [of the Hallel] in a simple fashion [whereas] Rebbi would repeat his words (Y. Sukk. III.10.5). Rabbi Eliezer said, we grab the matzah for the children so that they don't fall asleep (Pes. 109a:1). Rabbi Yehudah says, even if he did not eaten [anything] except one appetizer, [and] even if he has not dipped [anything] except one [leaf of] lettuce, we grab the matzah for the children so that they don't fall asleep. How far does one recite [the Hallel, see Mish. 6:10]? Beit Shammai says, until "As a happy mother of children" (Psalms 113:9), and Beit Hillel says, until "[who turned the rock into a pool of water,] the flinty rock into a fountain" (Psalms 114:8), and he concludes with [the theme of] redemption. Said Beit Shammai to Beit Hillel, "But he had already completed the remembrance of the Exodus from Egypt!" (i.e., why would we conclude the Hallel with the crossing of the Red Sea (Psalm 114) if we have already recounted the entire Exodus?). Said Beit Hillel back to them, "even if he would wait until the rooster crows [to say Hallel], behold, [the Israelites] did not leave [Egypt] until six hours into the day, so how can we speak of the redemption when they have not yet been redeemed?" [With respect] to eating matzah, the bitter herb, and the haroset: Even if there is no charoset, the mitzvah [has been fulfilled]. Rabbi Eliezar ben Rabbi Tzadok says, "[It is indeed] a mitzvah [to eat charoset]. In the Temple, they would bring before him the body of the Paschal lamb." (Pes. 10:3.) [Presumably, he viewed the charoset as a substitute for the Paschal lamb, see Exodus 12:8.]