## Pesachim Daf 117a

###### Pesachim 117a:1
[Pesachim 117a:1](https://torahapp.org/share/book/Pesachim/r/117a:1)

אָמַר רַב חִסְדָּא אָמַר רַבִּי יוֹחָנָן: ״הַלְלוּיָהּ״ וְ״כֵסְיָהּ״ וִ״ידִידְיָה״ — אַחַת הֵן. רַב אָמַר: ״כֵּסְיָהּ״ וּ״מֶרְחַבְיָהּ״ — אַחַת הֵן. רַבָּה אָמַר: ״מֶרְחַבְיָהּ״ בִּלְבַד.

**William Davidson Edition - English:**
The mishna states that we will say before Him: *Halleluya*. The Gemara discusses the meaning of this term. **Rav Ḥisda said** that **Rabbi Yoḥanan said:** The word ***halleluya*** and the word ***kesya*** (Exodus 17:16) and the name **Yedidya** (II Samuel 12:25) **are** each regarded as **a single** word, not an amalgamation of two smaller words, i.e., *Hallelu*-*ya*. **Rav said** that ***kesya* and *merḥavya*** (Psalms 118:5) **are single** words. **Rabba said: Only *merḥavya*** is a single word; the others are two words.


###### Pesachim 117a:2
[Pesachim 117a:2](https://torahapp.org/share/book/Pesachim/r/117a:2)

אִיבַּעְיָא לְהוּ: ״מֶרְחָב יָהּ״ לְרַב חִסְדָּא, מַאי? תֵּיקוּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: According to the opinion of **Rav Ḥisda, what is** the status of ***merḥavya*?** Is it counted as two words or one? This dilemma was raised because Rav Ḥisda himself did not mention this term. No answer was found for this dilemma, and therefore the Gemara states: **Let it stand** unresolved.


###### Pesachim 117a:3
[Pesachim 117a:3](https://torahapp.org/share/book/Pesachim/r/117a:3)

אִיבַּעְיָא לְהוּ: ״יְדִידְיָהּ״ לְרַב, מַאי? תָּא שְׁמַע, דְּאָמַר רַב: ״יְדִידְיָהּ״ נֶחְלָק לִשְׁנַיִם, לְפִיכָךְ: יְדִיד חוֹל, יָהּ קוֹדֶשׁ.

**William Davidson Edition - English:**
Another **dilemma was raised before** the Sages: According to the opinion of **Rav, what is** the status of the name **Yedidya?** The Gemara answers: **Come** and **hear, as Rav said** explicitly: **Yedidya is divided into two** separate names. **Therefore, *yedid*** is **a mundane** word, whereas ***ya*** is **a sacred** name, which must be treated respectfully like the other sacred names of God.


###### Pesachim 117a:4
[Pesachim 117a:4](https://torahapp.org/share/book/Pesachim/r/117a:4)

אִיבַּעְיָא לְהוּ: ״הַלְלוּיָהּ״ לְרַב, מַאי? תָּא שְׁמַע, דְּאָמַר רַב: חֲזֵינָא תִּילֵּי דְּבֵי חַבִּיבָא דִּכְתִיב בְּהוּ ״הַלְלוּ״ בְּחַד גִּיסָא, וְ״יָהּ״ בְּחַד גִּיסָא.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **According to** the opinion of **Rav, what is** the status of ***halleluya*?** Is it one word or two? The Gemara answers: **Come** and **hear, as Rav said: I saw a book of Psalms in the study hall of my uncle,** Rabbi Ḥiyya, **in** which the word ***hallelu* is written on one side,** at the end of a line, **and *ya*** was written **on one side,** at the beginning of the next line. This shows that the word *halleluya* can indeed be split in two.


###### Pesachim 117a:5
[Pesachim 117a:5](https://torahapp.org/share/book/Pesachim/r/117a:5)

וּפְלִיגָא דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי ״הַלְלוּיָהּ״? הַלְּלוּהוּ בְּהִלּוּלִים הַרְבֵּה.

**William Davidson Edition - English:**
The Gemara comments: This opinion **disputes** that **of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: What is** the meaning of the word ***halleluya*?** It means **praise Him [*halleluhu*] with many praises [*hillulim*].** According to this opinion, the *ya* at the end of the word is a superlative, not a divine name.


###### Pesachim 117a:6
[Pesachim 117a:6](https://torahapp.org/share/book/Pesachim/r/117a:6)

ופְלִיגָא דִּידֵיהּ אַדִּידֵיהּ, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁל שֶׁבַח נֶאֱמַר סֵפֶר תְּהִלִּים: בְּ״נִיצּוּחַ״, בְּ״נִגּוּן״, בְּ״מַשְׂכִּיל״, בְּ״מִזְמוֹר״, בְּ״שִׁיר״, בְּ״אַשְׁרֵי״, בִּ״תְהִלָּה״, בִּ״תְפִלָּה״, בְּ״הוֹדָאָה״, בְּ״הַלְלוּיָהּ״. גָּדוֹל מִכּוּלָּן ״הַלְלוּיָהּ״, שֶׁכּוֹלֵל שֵׁם וָשֶׁבַח בְּבַת אַחַת.

**William Davidson Edition - English:**
The Gemara adds: This statement **of** Rabbi Yehoshua ben Levi **disagrees with** another ruling that he **himself** issued, **as Rabbi Yehoshua ben Levi said: The book of Psalms is said by** means of **ten expressions of praise: By *nitzuaḥ*, *niggun*, *maskil*, *mizmor*, *shir*, *ashrei*, *tehilla*, *tefilla*, *hoda’a*,** and ***halleluya*.** He continues: **The greatest of them all** is ***halleluya*, as it includes** God’s **name and praise at one time.** This statement indicates that Rabbi Yehoshua ben Levi considers *halleluya* to be a combination of two words, one of which is the name of God.


###### Pesachim 117a:7
[Pesachim 117a:7](https://torahapp.org/share/book/Pesachim/r/117a:7)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שִׁיר שֶׁבַּתּוֹרָה, מֹשֶׁה וְיִשְׂרָאֵל אֲמָרוּהוּ בְּשָׁעָה שֶׁעָלוּ מִן הַיָּם. וְהַלֵּל זֶה מִי אֲמָרוֹ? נְבִיאִים שֶׁבֵּינֵיהֶן תִּקְּנוּ לָהֶן לְיִשְׂרָאֵל שֶׁיְּהוּ אוֹמְרִין אוֹתוֹ עַל כׇּל פֶּרֶק וּפֶרֶק, וְעַל כׇּל צָרָה וְצָרָה שֶׁלֹּא תָּבֹא עֲלֵיהֶן. וְלִכְשֶׁנִּגְאָלִין, אוֹמְרִים אוֹתוֹ עַל גְּאוּלָּתָן.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: The song in the Torah,** i.e., the Song at the Sea (Exodus 15:1–19), **Moses and the Jewish people recited it when they ascended from the sea.** The Gemara asks: **And who said this *hallel*** mentioned in the mishna, Psalms 113–118? The Gemara answers: The **Prophets among them established** this hallel **for the Jewish people, that they** should **recite it on every** appropriate **occasion; and for every trouble, may it not come upon them,** they recite the supplications included in *hallel*. **When they are redeemed, they recite it over their redemption,** as *hallel* includes expressions of gratitude for the redemption.


###### Pesachim 117a:8
[Pesachim 117a:8](https://torahapp.org/share/book/Pesachim/r/117a:8)

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: כׇּל תּוּשְׁבָּחוֹת הָאֲמוּרוֹת בְּסֵפֶר תְּהִלִּים כֻּלָּן דָּוִד אֲמָרָן, שֶׁנֶּאֱמַר: ״כׇּלּוּ תְפִלּוֹת דָּוִד בֶּן יִשָׁי״ — אַל תִּיקְרֵי ״כׇּלּוּ״, אֶלָּא ״כׇּל אֵלּוּ״.

**William Davidson Edition - English:**
**It was taught** in a *baraita* that **Rabbi Meir would say: All the praises stated in the book of Psalms were recited by David, as it is stated: “The prayers of David, son of Yishai, are ended [*kalu*]”** (Psalms 72:20). **Do not read *kalu*; rather,** read ***kol elu*, all of these,** which indicates that the entire book of Psalms consists of the prayers of King David.


###### Pesachim 117a:9
[Pesachim 117a:9](https://torahapp.org/share/book/Pesachim/r/117a:9)

הַלֵּל זֶה מִי אֲמָרוֹ? רַבִּי יוֹסֵי אוֹמֵר, אֶלְעָזָר בְּנִי אוֹמֵר: מֹשֶׁה וְיִשְׂרָאֵל אֲמָרוּהוּ בְּשָׁעָה שֶׁעָלוּ מִן הַיָּם. וַחֲלוּקִין עָלָיו חֲבֵירָיו לוֹמַר שֶׁדָּוִד אֲמָרוֹ. וְנִרְאִין דְּבָרָיו מִדִּבְרֵיהֶן. אֶפְשָׁר יִשְׂרָאֵל שָׁחֲטוּ אֶת פִּסְחֵיהֶן וְנָטְלוּ לוּלְבֵיהֶן וְלֹא אָמְרוּ שִׁירָה?!

**William Davidson Edition - English:**
The Gemara clarifies: According to those who dispute Rabbi Meir’s claim that the entire book of Psalms was composed by King David, **who recited this *hallel*? Rabbi Yosei says: My son Elazar says** that **Moses and the Jewish people recited it when they ascended from the sea. And his colleagues dispute him, saying that it was recited by** King **David. And the statement of** my son, Elazar, **appears** more accurate **than their statement.** The reason is as follows: Is it **possible that the Jewish people slaughtered their Paschal lambs and took** and waved **their *lulavim*** all those generations **without reciting a song?** Rather, the Jews must have recited a song each year. Since it is the custom to sing *hallel* nowadays, it is evidently an ancient institution.


###### Pesachim 117a:10
[Pesachim 117a:10](https://torahapp.org/share/book/Pesachim/r/117a:10)

דָּבָר אַחֵר: פִּסְלוֹ שֶׁל מִיכָה עוֹמֵד בִּבְכִי, וְיִשְׂרָאֵל אוֹמְרִים אֶת הַהַלֵּל?

**William Davidson Edition - English:**
**Alternatively,** is it possible that **Micah’s idol stood in tears, and the Jewish people** were **reciting *hallel*** before it? The reference is to the idol of Micah, which was still standing in the days of David (see Judges 17). The Gemara states that the idol was crying, as a euphemism for its laughter, to avoid shaming the Jewish people (*ge’onim*). The point is that the Jews would not have chanted: “They who make them shall be like them” (Psalms 115:8) at a time that they were worshipping idols. Rather, *hallel* must be older than that, and it dates back to the Song at the Sea.


###### Pesachim 117a:11
[Pesachim 117a:11](https://torahapp.org/share/book/Pesachim/r/117a:11)

תָּנוּ רַבָּנַן: כׇּל שִׁירוֹת וְתוּשְׁבָּחוֹת שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים, רַבִּי אֱלִיעֶזֶר אוֹמֵר: כְּנֶגֶד עַצְמוֹ אֲמָרָן. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כְּנֶגֶד צִיבּוּר אֲמָרָן. וַחֲכָמִים אוֹמְרִים: יֵשׁ מֵהֶן כְּנֶגֶד צִיבּוּר וְיֵשׁ מֵהֶן כְּנֶגֶד עַצְמוֹ. הָאֲמוּרוֹת בִּלְשׁוֹן יָחִיד — כְּנֶגֶד עַצְמוֹ, הָאֲמוּרוֹת בִּלְשׁוֹן רַבִּים — כְּנֶגֶד צִיבּוּר.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita* that with regard to **all the songs and praise that David recited in the book of Psalms, Rabbi Eliezer says:** David **said them about himself.** They were the praises of an individual that were later transmitted to the community. **Rabbi Yehoshua says: He** originally **said them about the community.** He composed all of the psalms for the people, including those he wrote about himself. **And the Rabbis say: There are among these** psalms some that are **about the community, and there are among these** psalms some that are **about himself.** The Rabbis clarify their opinion: The psalms **that are stated in the singular** form are **about himself,** and **those stated in the plural** form are **about the community.**


###### Pesachim 117a:12
[Pesachim 117a:12](https://torahapp.org/share/book/Pesachim/r/117a:12)

״נִיצּוּחַ״ וְ״נִיגּוּן״ — לֶעָתִיד לָבֹא. ״מַשְׂכִּיל״ — עַל יְדֵי תּוּרְגְּמָן. ״לְדָוִד מִזְמוֹר״ — מְלַמֵּד שֶׁשָּׁרְתָה עָלָיו שְׁכִינָה וְאַחַר כָּךְ אָמַר שִׁירָה. ״מִזְמוֹר לְדָוִד״ — מְלַמֵּד שֶׁאָמַר שִׁירָה וְאַחַר כָּךְ שָׁרְתָה עָלָיו שְׁכִינָה.

**William Davidson Edition - English:**
The Gemara continues to discuss the book of Psalms. If a psalm begins with the terms ***nitzuaḥ* or *niggun*,** this indicates that its praise will be fulfilled **in the future.** Psalms that begin with the word ***maskil*** were delivered **by** means of **a disseminator,** a spokesman in a public address. The lecturer would speak softly, followed by a repetition of his discourse in the disseminator’s louder voice, so that everyone could hear. If a psalm begins: **Of David a psalm,** this **teaches that the Divine Presence rested upon him** first **and afterward he recited** the **song.** However, if a psalm opens with: **A psalm of David,** this **teaches that he** first **recited** the **song, and afterward the Divine Presence rested upon him.**


###### Pesachim 117a:13
[Pesachim 117a:13](https://torahapp.org/share/book/Pesachim/r/117a:13)

לְלַמֶּדְךָ שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה, לֹא מִתּוֹךְ עַצְלוּת וְלֹא מִתּוֹךְ עַצְבוּת וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵלִים, אֶלָּא מִתּוֹךְ דְּבַר שִׂמְחָה שֶׁל מִצְוָה. שֶׁנֶּאֱמַר: ״וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד ה׳״.

**William Davidson Edition - English:**
The Gemara adds: Incidentally, this serves **to teach you that the Divine Presence rests** upon an individual **neither from** an atmosphere of **laziness,** nor **from** an atmosphere of **sadness, nor from** an atmosphere of **laughter, nor from** an atmosphere of **frivolity, nor from** an atmosphere of **idle chatter, but rather from** an atmosphere imbued with **the joy of a mitzva. As it is stated** with regard to Elisha, after he became angry at the king of Israel, his prophetic spirit left him until he requested: **“But now bring me a minstrel; and it came to pass when the minstrel played, that the hand of the Lord came upon him”** (II Kings 3:15).


###### Pesachim 117a:14
[Pesachim 117a:14](https://torahapp.org/share/book/Pesachim/r/117a:14)

אָמַר רַב יְהוּדָה אָמַר רַב: וְכֵן לִדְבַר הֲלָכָה. אָמַר רַב נַחְמָן: וְכֵן לַחֲלוֹם טוֹב.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said: And, so** too, one should be joyful before stating **a matter of *halakha*. Rav Naḥman said: And, so** too, one should be joyful before going to sleep, **to** ensure he will have **a good dream.**


###### Pesachim 117a:15
[Pesachim 117a:15](https://torahapp.org/share/book/Pesachim/r/117a:15)

אִינִי?! וְהָאָמַר רַב גִּידֵּל אָמַר רַב: כׇּל תַּלְמִיד חָכָם הַיּוֹשֵׁב לִפְנֵי רַבּוֹ וְאֵין שִׂפְתוֹתָיו נוֹטְפוֹת מַר — תִּכָּוֶינָה, שֶׁנֶּאֱמַר: ״שִׂפְתוֹתָיו שׁוֹשַׁנִּים נוֹטְפוֹת מוֹר עוֹבֵר״. אַל תִּקְרֵי ״שׁוֹשַׁנִּים״, אֶלָּא ״שֶׁשּׁוֹנִים״. אַל תִּקְרֵי ״מוֹר עוֹבֵר״, אֶלָּא ״מַר עוֹבֵר״.

**William Davidson Edition - English:**
The Gemara asks: **Is that so,** that one should introduce matters of *halakha* joyfully? **Didn’t Rav Giddel say** that **Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with bitterness** due to fear of his teacher, those lips **shall be burned, as it is stated: “His lips are as lilies [*shoshanim*] dripping with flowing myrrh [*notefot mor over*]”** (Song of Songs 5:13). He interpreted homiletically: **Do not read it** as ***shoshanim*, lilies; rather,** read it as ***sheshonim*, who are studying.** Likewise, **do not read it** as ***mor over*, flowing myrrh; rather,** read it as ***mar over*, flowing bitterness.** In other words, lips that are studying Torah must be full of bitterness.


###### Pesachim 117a:16
[Pesachim 117a:16](https://torahapp.org/share/book/Pesachim/r/117a:16)

לָא קַשְׁיָא: הָא — בְּרַבָּה, הָא — בְּתַלְמִידָא.

**William Davidson Edition - English:**
The Gemara explains: This is **not difficult;** there is no contradiction here, as **this** statement, which teaches that one should introduce matters of *halakha* joyfully, is referring **to a rabbi, and that** statement, which teaches that one must be filled with bitterness, is referring **to a student,** who must listen to his teacher with trepidation.


###### Pesachim 117a:17
[Pesachim 117a:17](https://torahapp.org/share/book/Pesachim/r/117a:17)

וְאִי בָּעֵית אֵימָא: הָא וְהָא בְּרַבָּה, וְלָא קַשְׁיָא: הָא — מִקַּמֵּי דְּפָתַח, וְהָא — לְבָתַר דְּפָתַח. כִּי הָא דְּרַבָּה, מִקַּמֵּי דְּפָתַח לְהוּ לְרַבָּנַן, אָמַר מִילְּתָא דִּבְדִיחוּתָא וּבָדְחוּ רַבָּנַן, וּלְבַסּוֹף יָתֵיב בְּאֵימְתָא, וּפָתַח בִּשְׁמַעְתָּא.

**William Davidson Edition - English:**
**And if you wish, say** instead that **this and that** are referring **to a rabbi, and** it is **not difficult. This** statement, where it is taught that one must be joyful, is **before** one **begins** teaching; **that** statement, where it is taught that he must be filled with bitterness and trepidation, is **after** he already **began** teaching *halakha*. The Gemara adds: That explanation is **like that** practice **of Rabba’s. Before he began** teaching *halakha* **to the Sages, he would say some humorous** comment, **and the Sages would be cheered. Ultimately, he sat in trepidation and began** teaching **the *halakha*.**


###### Pesachim 117a:18
[Pesachim 117a:18](https://torahapp.org/share/book/Pesachim/r/117a:18)

תָּנוּ רַבָּנַן: הַלֵּל זֶה מִי אֲמָרוֹ? רַבִּי אֱלִיעֶזֶר אוֹמֵר: מֹשֶׁה וְיִשְׂרָאֵל אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמְדוּ עַל הַיָּם. הֵם אָמְרוּ: ״לֹא לָנוּ ה׳ לֹא לָנוּ״, מְשִׁיבָה רוּחַ הַקּוֹדֶשׁ וְאָמְרָה לָהֶן: ״לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה״. רַבִּי יְהוּדָה אוֹמֵר: יְהוֹשֻׁעַ וְיִשְׂרָאֵל אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמְדוּ עֲלֵיהֶן מַלְכֵי כְנַעַן. הֵם אָמְרוּ: ״לֹא לָנוּ״, וּמְשִׁיבָה וְכוּ׳:

**William Davidson Edition - English:**
**The Sages taught: This *hallel*, who** initially **recited it? Rabbi Eliezer says: Moses and the Jewish people recited it when they stood by the sea. They said: “Not to us, God, not to us,** but to Your name give glory” (Psalms 115:1). **The Divine Spirit responded and said to them: “For My own sake, for My own sake, will I do it”** (Isaiah 48:11). **Rabbi Yehuda says: Joshua and the Jewish people recited it when** they defeated **the kings of Canaan** who **stood against them** (see Joshua 12:7–24). **They said: Not to us, and** the Divine Spirit **responded:** For My own sake.


###### Pesachim 117a:19
[Pesachim 117a:19](https://torahapp.org/share/book/Pesachim/r/117a:19)

רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: דְּבוֹרָה וּבָרָק אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמַד עֲלֵיהֶם סִיסְרָא. הֵם אָמְרוּ: ״לֹא לָנוּ״, וְרוּחַ הַקּוֹדֶשׁ מְשִׁיבָה וְאוֹמֶרֶת לָהֶם: ״לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה״. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: חִזְקִיָּה וְסִייעָתוֹ אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמַד עֲלֵיהֶם סַנְחֵרִיב. הֵם אָמְרוּ: ״לֹא לָנוּ״, וּמְשִׁיבָה וְכוּ׳. רַבִּי עֲקִיבָא אוֹמֵר: חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמַד עֲלֵיהֶם נְבוּכַדְנֶצַּר הָרָשָׁע. הֵם אָמְרוּ: ״לֹא לָנוּ״, וּמְשִׁיבָה וְכוּ׳. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מָרְדְּכַי וְאֶסְתֵּר אֲמָרוּהוּ בְּשָׁעָה שֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע. הֵם אָמְרוּ: ״לֹא לָנוּ״, וּמְשִׁיבָה וְכוּ׳.

**William Davidson Edition - English:**
**Rabbi Elazar HaModa’i says: Deborah and Barak recited it when Sisera stood against them** (see Judges 4–5). **They said: Not to us, and the Divine Spirit responded and said to them: For My own sake, for My own sake, will I do it. Rabbi Elazar ben Azarya says: Hezekiah and his company recited it when Sennacherib stood against them** (see II Kings 18–19). **They said: Not to us and** the Divine Spirit **responded:** For My own sake. **Rabbi Akiva says: Hananiah, Mishael, and Azariah recited it when the wicked Nebuchadnezzar stood against them** (see Daniel 3). **They said: Not to us, and** the Divine Spirit **responded:** For My own sake. **Rabbi Yosei HaGelili says: Mordecai and Esther recited it when the wicked Haman stood against them. They said: Not to us, and** the Divine Spirit **responded:** For My own sake (see the book of Esther).


###### Pesachim 117a:20
[Pesachim 117a:20](https://torahapp.org/share/book/Pesachim/r/117a:20)

וַחֲכָמִים אוֹמְרִים: נְבִיאִים שֶׁבֵּינֵיהֶן תִּיקְּנוּ לָהֶם לְיִשְׂרָאֵל שֶׁיְּהוּ אוֹמְרִים אוֹתוֹ עַל כׇּל פֶּרֶק וּפֶרֶק וְעַל כׇּל צָרָה וְצָרָה שֶׁלֹּא תָּבֹא עֲלֵיהֶם לְיִשְׂרָאֵל. וְלִכְשֶׁנִּגְאָלִין, אוֹמְרִים אוֹתוֹ עַל גְּאוּלָּתָן.

**William Davidson Edition - English:**
**And the Rabbis say** that *hallel* was not established for any specific event, but **the Prophets among them instituted that the Jewish people** should **recite it on every** appropriate **occasion, and for every trouble, may it not come upon the Jewish people. When they are redeemed, they recite it over their redemption.**


###### Pesachim 117a:21
[Pesachim 117a:21](https://torahapp.org/share/book/Pesachim/r/117a:21)

אָמַר רַב חִסְדָּא: ״הַלְלוּיָהּ״ — סוֹף פִּירְקָא. רַבָּה בַּר רַב הוּנָא אָמַר: ״הַלְלוּיָהּ״ — רֵישׁ פִּירְקָא. אָמַר רַב חִסְדָּא: חֲזֵינָא לְהוּ לְתִילֵּי דְּבֵי רַב חָנִין בַּר רַב דִּכְתִיב בְּהוּ ״הַלְלוּיָהּ״ בְּאֶמְצַע פִּירְקָא. אַלְמָא מְסַפְּקָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara continues to discuss the term *halleluya*. **Rav Ḥisda said:** The ***halleluya*** stated in the final verse in several Psalms signifies **the end of a chapter. Rabba bar Rav Huna said: *Halleluya*** marks **the start of** a new **chapter,** the beginning of the next psalm. **Rav Ḥisda said: I saw a book of Psalms in the study hall of Rav Ḥanin bar Rav, in which it is written *halleluya* in the middle of the chapter,** i.e., between the chapters, neither at the start of one psalm nor at the end of the next. **Apparently,** Rav Ḥanin bar Rav **was uncertain** where the word belonged.


###### Pesachim 117a:22
[Pesachim 117a:22](https://torahapp.org/share/book/Pesachim/r/117a:22)

אָמַר רַב חָנִין בַּר רָבָא: הַכֹּל מוֹדִים בִּ״תְהִלַּת ה׳ יְדַבֶּר פִּי וִיבָרֵךְ כׇּל בָּשָׂר שֵׁם קׇדְשׁוֹ לְעוֹלָם וָעֶד (הַלְלוּיָהּ)״, ״הַלְלוּיָהּ״ דְּבָתְרֵיהּ — רֵישׁ פִּירְקָא. ״רָשָׁע יִרְאֶה וְכָעָס שִׁנָּיו יַחֲרֹק וְנָמָס תַּאֲוַת רְשָׁעִים תֹּאבֵד״, ״הַלְלוּיָהּ״ דְּבָתְרֵיהּ — רֵישׁ פִּירְקָא. וְ״שֶׁעוֹמְדִים בְּבֵית ה׳״, ״הַלְלוּיָהּ״ דְּבָתְרֵיהּ — רֵישׁ פִּירְקָא.

**William Davidson Edition - English:**
**Rav Ḥanin bar Rava said: Everyone concedes** with regard to the verse: **“My mouth shall speak the praise of the Lord; and let all flesh bless His holy name forever and ever”** (Psalms 145:21), that the ***halleluya* that follows,** the opening word of the subsequent psalm, marks **the start of** the next **chapter,** not the conclusion of the previous one. Likewise, with regard to the verse: **“The wicked shall see and be vexed; he shall gnash with his teeth, and melt away; the desire of the wicked shall perish”** (Psalms 112:10), the ***halleluya* that follows it,** is **the start of** the next **chapter. And** similarly, with regard to: **“You who stand in the house of the Lord”** (Psalms 135:2) the ***halleluya* that follows it,** in verse 3, signifies **the start of** the next **chapter.**


###### Pesachim 117a:23
[Pesachim 117a:23](https://torahapp.org/share/book/Pesachim/r/117a:23)

קָרָאֵי מוֹסִיפִין אַף אֶת אֵלּוּ: ״מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה עַל כֵּן יָרִים רֹאשׁ״, ״הַלְלוּיָהּ״ דְּבָתְרֵיהּ — רֵישׁ פִּירְקָא. ״רֵאשִׁית חׇכְמָה יִרְאַת ה׳ שֵׂכֶל טוֹב לְכׇל עוֹשֵׂיהֶם״, ״הַלְלוּיָהּ״ דְּבָתְרֵיהּ — רֵישׁ פִּירְקָא.

**William Davidson Edition - English:**
Those Sages who were expert in the **verses** of the Bible **add these too: “He will drink of the brook in the way; therefore will he lift up the head”** (Psalms 110:7); the ***halleluya* that follows it,** the first word of the subsequent psalm, **is the start of** the next **chapter.** With regard to the verse: **“The fear of God is the beginning of wisdom; a good understanding have all they who practice them;** His praise endures forever” (Psalms 111:10), **the *halleluya* that follows it,** marks **the start of** the next **chapter.**


###### Pesachim 117a:24
[Pesachim 117a:24](https://torahapp.org/share/book/Pesachim/r/117a:24)

נֵימָא כְּתַנָּאֵי: עַד הֵיכָן הוּא אוֹמֵר? בֵּית שַׁמַּאי אוֹמְרִים: עַד ״אֵם הַבָּנִים שְׂמֵחָה״, וּבֵית הִלֵּל אוֹמְרִים: עַד ״חַלָּמִישׁ לְמַעְיְנוֹ מָיִם״. וְתַנְיָא אִידַּךְ, עַד הֵיכָן הוּא אוֹמֵר? בֵּית שַׁמַּאי אוֹמְרִים: עַד ״בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם״. וּבֵית הִלֵּל אוֹמְרִים: עַד ״לֹא לָנוּ ה׳ לֹא לָנוּ״.

**William Davidson Edition - English:**
The Gemara suggests: **Let us say** it is **parallel to** a dispute between the ***tanna’im*,** as we learned in the mishna: **Until where does one recite** *hallel*? **Beit Shammai say: Until “A joyful mother of children,** *halleluya*” (Psalms 113:9). **And Beit Hillel say: Until “The flint into a fountain of waters”** (Psalms 114:8). **And it was taught** in **another** source, a *baraita*: **Until where does one recite** *hallel*? **Beit Shammai say: Until “When Israel came forth out of Egypt”** (Psalms 114:1), the beginning of the first passage after “A joyful mother of children, *halleluya*.” **And Beit Hillel say: Until “Not to us, God, not to us”** (Psalms 115:1), which follows “the flint into a fountain of waters.”