Талмуд к Шофтим 5:2

Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea¹³¹Ex. 15:1..” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah¹³²Ex. 15:2.”.¹³⁷In the Mekhiltot, this is attributed to R. Eleazar ben Thaddai, a Tanna whose time is difficult to determine and who is never quoted in Yerushalmi sources. Cf. B.-Z. Wacholder, The Date of Mekilta deRabbi Ishmael, HUCA 39 (1968), 117–144. It is written: ¹³⁸Jud. 5:2. In rabbinic Hebrew, פרע means “to pay one’s debt”.“When retribution is retributed for Israel, when the people volunteers;” the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt! That is something else since it was the beginning of their redemption¹³⁹Meaning that the Song of the Sea also covers the Exodus, since the latter was confirmed only at the Sea. In the Babli and midrashic literature, Ps. 113 is the song of the Israelites during Passover night [Pesaḥim 117a; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon bar Ioḥai p. 71]. Cf. the author’s The Scholar’s Haggadah, pp. 314–319.. They objected. There is redemption of Mardocai and Esther¹⁴⁰Who instituted a “day of feasting and joy” but not the recitation of Hallel, Esth. 9:22.! That is something else since they were outside the Land¹⁴¹Babli, Megillah 14a.; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government¹⁴¹Babli, Megillah 14a..

HALAKHAH: ⁹⁹This paragraph is copied from Sotah5:6, Notes 138–141. it is written¹⁰⁰Jud. 5:2.: When retribution is retributed for Israel, when the people volunteered, praise the Eternal; the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt¹⁰¹Meaning that the Song of the Sea also covers the Exodus, since the latter was confirmed only at the Sea. In the Babli and midrashic literature, Ps. 113 is the song of the Israelites during Passover night [Pesaḥim 117a, Midrash Tehillim 113; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon ben Yoḥai p. 71]. Cf. The Scholar’s Haggadah, pp. 314–319.! That is something else since it was the beginning of their redemption. They objected. There is redemption of Mardocai and Esther! That is something else since they were outside the Land; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government.

The accompanying benedictions of the Shema‘¹³These are the ḳaddish, bareku and yoẓer ’or (P.B., pp. 37ff) which precede the Shema‘, and the three benedictions of the ‘Amidah which follow it (P.B., pp. 44ff) including the ḳedushshah. may not be repeated¹⁴lit. ‘they must not break off in connection with the Shema‘ ’. The ruling applies to persons who had read the morning prayers in private and now wish to join in congregational worship. They do not repeat all the statutory morning prayers, but may repeat ‘broken off’ parts, viz. those specified in the preceding note (cf. N.Y. and Rashi to Meg. 23b). For other interpretations, cf. Meg. (Sonc. ed., p. 141, n. 1) [and J. Rabbinowitz, Mishnah Megillah, pp. 114ff]. in congregational prayer, irrespective of whether they are said standing¹⁵i.e. the benedictions which follow the Shema‘ said while the worshippers are standing. or sitting;¹⁶The benedictions which precede the Shema‘ said while the worshippers are sitting. nor may one act as reader in public worship;¹⁷In connection with any part of the prayers. Lit. ‘they do not pass before the [reading] chest’, to lead the congregation in the conduct of the service. nor may [the kohanim] lift their hands;¹⁸To bless the people during the service; cf. P.B., p. 238a. nor may the hafṭarah be read from the Prophet;¹⁹As is the law in regard to the Torah itself; cf. Meg. 23b (Sonc. ed., p. 141). nor may halts²⁰lit. ‘a standing and a sitting’. be made [at funerals]²¹It was customary, when returning from a burial, to halt and sit seven times to praise and lament the dead. for men, how much less for women since no halts are made for women; nor may ḳaddish²²P.B., p. 37. and bareku be said²³Even without the other statutory prayers.—if less than ten adult males²⁴Who have attained their thirteenth birthday. are present.
Our teachers in the West²⁵The land of Israel which was west of Babylon. rule that seven [adult males²⁶Who have not heard one of the benedictions indicated above. are sufficient]²⁷For the purpose of repeating the benedictions. and, as a reason for their ruling, they quote, When men let grow their hair in Israel, when the people offer themselves willingly, bless ye the Lord,²⁸Judg. 5, 2. [which implies that the number present must be the same] as that of the [Hebrew] words.²⁹Because the verse contains the word bareku (bless ye). Others hold that even six [adult males are sufficient for the purpose, since up to] bareku [the number of words] is six.
Furthermore, where there are nine or ten persons who have heard either bareku or ḳaddish and, after the service, one of them [who missed one of the benedictions] said bareku or ḳaddish, he has thereby performed [the duty of public worship].³⁰Contrary to the ruling of the Rabbis of the West and the others who hold that seven or even six are enough.
The Sages long ago issued an ordinance to Synagogue precentors to say after the prayer for redemption,³¹‘O Rock of Israel,’ etc. (P.B., p. 44). Blessed be the name of the Lord from this time forth and for ever,³²Ps. 113, 2. and after that, ‘Bless ye the Lord Who is to be blessed’,³³Bareku, etc. (P.B., p. 37). so as to enable those who had not heard the benedictions³⁴Owing to their late arrival. to perform the duty of public worship; for R. Joḥanan said: Would that a man read his prayers all the day long.³⁵Therefore it is permissible for the precentor to repeat the benedictions under discussion more than once for the benefit of those who did not hear him when he first read them.
The congregations of the West and the congregations of the East³⁶The land of Israel and Babylon respectively. have a custom to say it³⁷The verse from Psalms followed by the benedictions mentioned. after ‘He Who maketh peace’³⁸P.B., p. 54, forming the conclusion of the ‘Amidah. in the three statutory prayers³⁹For the evening, morning and afternoon. This custom is contrary to the previous opinion which permits an interruption between the prayer for redemption and the ‘Amidah which immediately follows it. The originators of the custom forbid such an interruption. of the Eighteen Benedictions,⁴⁰The actual number is nineteen, but it was eighteen when originally instituted. as a provision for the benefit of those who arrived late and for those who leave early.⁴¹It is for their benefit that the repetition is not made at the end of the entire service. [The verse from Psalms with the benedictions is also said] even after the public reading from the Torah.⁴²If persons came in as late as that.
As regards the redemption of land,⁴³Which had been dedicated to the Temple. however, [the presence is required of] nine male adults and a kohen; and the same law applies to the redemption of a human being.⁴⁴Cf. Lev. 27, 2ff, 16ff.