## Pesachim Daf 117b

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

מַאי לָאו, בְּהָא קָמִיפַּלְגִי: לְמַאן דְּאָמַר עַד ״אֵם הַבָּנִים שְׂמֵחָה״, סָבַר ״הַלְלוּיָהּ״ — רֵישׁ פִּירְקָא, וּמַאן דְּאָמַר עַד ״בְּצֵאת יִשְׂרָאֵל״, סָבַר ״הַלְלוּיָהּ״ — סוֹף פִּירְקָא.

**William Davidson Edition - English:**
**What, is it not** the case **that the** mishna and the *baraita* **disagree** concerning **the following** matter: **According to the one who says** that one must recite **until “A joyful mother of children,”** he **maintains** that the subsequent ***halleluya*** is **the start of a chapter. And the one who said** that one must recite **until “When Israel came forth” maintains** that ***halleluya*** is **the end of the** previous **chapter.** The mishna and the *baraita* disagree only with regard to when the word *halleluya* should be recited, at this point in the seder or when *hallel* is resumed after the meal.


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

רַב חִסְדָּא מְתָרֵץ לְטַעְמֵיהּ, דְּכוּלֵּי עָלְמָא סָבְרִי: ״הַלְלוּיָהּ״ — סוֹף פִּירְקָא. מַאן דְּאָמַר עַד ״בְּצֵאת יִשְׂרָאֵל״ שַׁפִּיר, וּמַאן דְּאָמַר עַד ״אֵם הַבָּנִים שְׂמֵחָה״, עַד — וְעַד בַּכְּלָל.

**William Davidson Edition - English:**
The Gemara rejects this contention: This is no proof, as **Rav Ḥisda explains** the difference between the mishna and the *baraita* **in accordance with his reasoning, that everyone maintains** that ***halleluya*** marks **the end of a chapter.** However, **the one who said** that one must recite **until “When Israel came forth”** spoke **well,** as he cites the beginning of the next verse. **And the one who said** that one must recite **until “A joyful mother of children”** means **until and including,** i.e., one finishes the entire verse including the word *halleluya*.


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

וְנֵימָא עַד ״הַלְלוּיָהּ״! וְכִי תֵּימָא דְּלָא יָדְעִינַן הֵי ״הַלְלוּיָהּ״ — וְנֵימָא ״הַלְלוּיָהּ״ שֶׁל ״אֵם הַבָּנִים שְׂמֵחָה״? קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks: If so, **let** the *tanna* **say: Until *halleluya*. And if you say that we** would **not know which *halleluya*** he meant, **let** the *tanna* **say:** The ***halleluya* of “A joyful mother of children.”** The Gemara comments: This is indeed **difficult** for the opinion of Rav Ḥisda.


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

רַבָּה בַּר רַב הוּנָא מְתָרֵץ לְטַעְמֵיהּ: דְּכוּלֵּי עָלְמָא ״הַלְלוּיָהּ״ — רֵישׁ פִּירְקָא, מַאן דְּאָמַר עַד ״אֵם הַבָּנִים שְׂמֵחָה״ — שַׁפִּיר, וּמַאן דְּאָמַר עַד ״בְּצֵאת יִשְׂרָאֵל״, סָבַר: עַד — וְלֹא עַד בַּכְּלָל.

**William Davidson Edition - English:**
Likewise, **Rabba bar Rav Huna explains** the difference between the mishna and the *baraita* **in accordance with his reasoning, that everyone agrees** that ***halleluya*** signifies **the start of a chapter. The one who said** that one must recite **until “A joyful mother of children”** spoke **well, and the one who said** that one must recite **until “When Israel came forth” maintains** that the term means **until and not including,** as one does not conclude with the word *halleluya* after “A joyful mother of children.”


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

וְנֵימָא: עַד ״הַלְלוּיָהּ״, וְכִי תֵּימָא דְּלָא יָדְעִינַן הֵי ״הַלְלוּיָהּ״ — וְנֵימָא עַד ״הַלְלוּיָהּ״ שֶׁ״בְּצֵאת יִשְׂרָאֵל״? קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks a similar question with regard to the opinion of Rabba bar Rav Huna: If so, **let** the *tanna* **say: Until *halleluya*. And if you say that we** would **not know which *halleluya*** he meant, **let** the *tanna* **say:** The ***halleluya* of “When Israel came forth.”** The Gemara comments: This is indeed **difficult** for Rabba bar Rav Huna’s opinion.


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

וְחוֹתֵם בִּגְאוּלָּה. אָמַר רָבָא: קְרִיאַת שְׁמַע וְהַלֵּל — ״גָּאַל יִשְׂרָאֵל״. דִּצְלוֹתָא — ״גּוֹאֵל יִשְׂרָאֵל״. מַאי טַעְמָא — דְּרַחֲמֵי נִינְהוּ.

**William Davidson Edition - English:**
**And** the mishna stated that **one concludes** this section of *hallel* **with** a blessing that refers **to redemption.** With regard to the dispute over how to conclude the blessing, **Rava said:** For **the recitation of *Shema* and *hallel*** on Passover, the wording of the final blessing is: **Who redeemed Israel,** in the past tense, whereas the seventh blessing of the weekday *Amida* **prayer** concludes with: **Who redeems Israel,** in the present tense. **What is the reason** for this difference? Prayer **is a** supplication for mercy and therefore one mentions and requests the anticipated redemption in his prayers.


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

אָמַר רַבִּי זֵירָא: דְּקִידּוּשָׁא — ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ״. דִּצְלוֹתָא — ״קַדְּשֵׁנוּ בְּמִצְוֹתֶיךָ״. מַאי טַעְמָא — דְּרַחֲמֵי נִינְהוּ.

**William Davidson Edition - English:**
Likewise, **Rabbi Zeira said:** The formula **of *kiddush*** is: **Who sanctified us with His mitzvot and commanded us,** in the past tense. In contrast, the formula in the *Amida* **prayer** is: **Sanctify us with Your mitzvot,** in the future tense. **What is the reason** for this difference? Prayer **is a** supplication for mercy, and one submits a request for the future.


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

אָמַר רַב אַחָא בַּר יַעֲקֹב: וְצָרִיךְ שֶׁיַּזְכִּיר יְצִיאַת מִצְרַיִם בְּקִידּוּשׁ הַיּוֹם. כְּתִיב הָכָא: ״לְמַעַן תִּזְכּוֹר אֶת יוֹם״. וּכְתִיב הָתָם: ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said: And one must mention the exodus from Egypt in the *kiddush*** of Shabbat day, despite the fact that Shabbat is not directly connected to the Exodus. The proof is that **here,** with regard to Passover, **it is written: “That you may remember the day** when you came out of the land of Egypt all the days of your life” (Deuteronomy 16:3); **and it is written there,** with regard to Shabbat: **“Remember the Shabbat day to sanctify it”** (Exodus 20:8). By means of a verbal analogy of the word “day,” these verses teach that one must also recall the Exodus on Shabbat.


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

אָמַר רַבָּה בַּר שֵׁילָא: דִּצְלוֹתָא — ״מַצְמִיחַ קֶרֶן יְשׁוּעָה״, דְּאַפְטָרְתָּא — ״מָגֵן דָּוִד״.

**William Davidson Edition - English:**
The Gemara discusses the formulas of other prayers. **Rabba bar Sheila said:** The **prayer** that describes the future restoration of the kingship of Israel concludes with: **He Who causes the horn of salvation to flourish,** while the blessing recited **after the *haftara*,** the portion read from the Prophets, concludes with: **Shield of David.**


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

״וְעָשִׂיתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדוֹלִים״, תָּנֵי רַב יוֹסֵף: זֶהוּ שֶׁאוֹמְרִים ״מָגֵן דָּוִד״.

**William Davidson Edition - English:**
Incidentally, the Gemara cites the promise God issued to David through Nathan the Prophet: **“And I will make you a great name, like the names of the great ones** in the earth” (II Samuel 7:9). **Rav Yosef teaches: This is** the meaning of the phrase “like the names of the great ones,” that Jews will **say: Shield of David,** just as they say: Shield of Avraham.


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

אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: ״וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל״, זֶהוּ שֶׁאוֹמְרִים ״אֱלֹהֵי אַבְרָהָם״. ״וַאֲבָרֶכְךָ״, זֶהוּ שֶׁאוֹמְרִים ״אֱלֹהֵי יִצְחָק״. ״וַאֲגַדְּלָה שְׁמֶךָ״, זֶהוּ שֶׁאוֹמְרִים ״אֱלֹהֵי יַעֲקֹב״.

**William Davidson Edition - English:**
**Rabbi Shimon ben Lakish said** with regard to God’s blessing of Avraham: “And I will make of you a great nation, and I will bless you, and I will make your name great, and you will be a blessing” (Genesis 12:2). **“And I will make of you a great nation”; this is** fulfilled in the opening of the first blessing of the *Amida*, **as** Jews **say: God of Abraham. “And I will bless you”; this is** fulfilled when **they say: God of Isaac,** as it is a blessing for a father when the name of his son is eternalized. **“And I will make your name great”; this is** fulfilled **when they say: God of Jacob.**


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

יָכוֹל יְהוּ חוֹתְמִין בְּכוּלָּן? תַּלְמוּד לוֹמַר: ״וֶהְיֵה בְּרָכָה״. בְּךָ חוֹתְמִין, וְאֵין חוֹתְמִין בְּכוּלָּן.

**William Davidson Edition - English:**
One **might** have thought that Jews should **conclude** the first blessing of the *Amida* prayer **with** the names of **all** the forefathers; therefore **the verse states: “And you will be a blessing”** i.e., **with you,** Avraham, **they** will **conclude** the blessing, **and they** will **not conclude with** a mention of **all** of the forefathers. This is why the first blessing of the *Amida* prayer ends: Shield of Avraham.


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

אָמַר רָבָא: אַשְׁכַּחְתִּינָא לְסָבֵי דְפוּמְבְּדִיתָא דְּיָתְבִי וְקָאָמְרִי: בְּשַׁבְּתָא — בֵּין בִּצְלוֹתָא בֵּין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ הַשַּׁבָּת״. בְּיוֹמָא טָבָא — בֵּין בִּצְלוֹתָא וּבֵין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״. וְאָמֵינָא לְהוּ אֲנָא: אַדְּרַבָּה, דִּצְלוֹתָא — בֵּין בְּשַׁבְּתָא בֵּין בְּיוֹמָא טָבָא: ״מְקַדֵּשׁ יִשְׂרָאֵל״, בְּקִידּוּשָׁא דְשַׁבְּתָא: ״מְקַדֵּשׁ הַשַּׁבָּת״, בְּיוֹמָא טָבָא: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.

**William Davidson Edition - English:**
**Rava said: I found the Elders of Pumbedita sitting and saying: On Shabbat, both in prayer and in *kiddush*,** one recites: **Who sanctifies Shabbat. On a Festival, both in prayer and in *kiddush*** one recites: **Who sanctifies Israel and the seasons. And I said to them: On the contrary,** in **prayer, both on Shabbat and on a Festival,** one should recite: **Who sanctifies Israel.** However, **in the *kiddush* of Shabbat** one should recite: **Who sanctifies Shabbat,** whereas in the *kiddush* **of a Festival** one should recite: **Who sanctifies Israel and the seasons.**


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

וַאֲנָא אָמֵינָא טַעְמָא דִידִי וְטַעְמָא דִידְכוּ. טַעְמָא דִידְכוּ: שַׁבָּת, דִּקְבִיעָא וְקַיְימָא — בֵּין בִּצְלוֹתָא וּבֵין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ הַשַּׁבָּת״. יוֹמָא טָבָא, דְּיִשְׂרָאֵל הוּא דְּקָבְעִי לֵיהּ — דְּקָמְעַבְּרִי יַרְחֵי וְקָבְעִי לְשָׁנֵי: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.

**William Davidson Edition - English:**
Rava further said to the Elders of Pumbedita: **And I** can **say my reason and your reason. Your reason** is that since **Shabbat is established and permanent,** i.e., it always occurs on the seventh day of the week, **both in prayers and in *kiddush*** one should recite: **Who sanctifies Shabbat.** It is not necessary for Israel to sanctify Shabbat, as it is permanently sanctified by God. Conversely, with regard to a **Festival, as it is Israel who establishes it, as** the Sages **add** extra days to certain **months and establish years** by intercalating them, one recites: **Who sanctifies Israel and the seasons.** This is Rava’s explanation of the reason for the ruling of the Elders of Pumbedita.


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

טַעְמָא דִידִי: צְלוֹתָא, דִּבְרַבִּים אִיתָא: ״מְקַדֵּשׁ יִשְׂרָאֵל״. קִידּוּשׁ, דִּבְיָחִיד אִיתָא, בְּשַׁבָּת: ״מְקַדֵּשׁ הַשַּׁבָּת״, בְּיוֹם טוֹב: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.

**William Davidson Edition - English:**
Rava continues: **My reason is** that in the case of **prayer, which is in public,** one recites: **Who sanctifies Israel,** in honor of the community. Conversely, for ***kiddush*, which is** recited by an individual **alone on Shabbat,** one says: **Who sanctifies Shabbat,** as Israel does not sanctify Shabbat. **On a Festival** one recites: **Who sanctifies Israel and the seasons.** In this case, Israel is mentioned, as its Sages sanctify the Festivals.


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

וְלָא הִיא, צְלוֹתָא בְּיָחִיד מִי לֵיתֵיהּ? וְקִידּוּשָׁא בְּרַבִּים מִי לֵיתֵיהּ? וְרָבָא סָבַר: זִיל בָּתַר עִיקָּר.

**William Davidson Edition - English:**
The Gemara rejects Rava’s reason: **And that is not so. Is there not** also the **prayer** recited **by** a person who is **alone; and is there not** also kiddush **in public?** The above distinction is rendered meaningless in practice. **But Rava maintains: Follow the main** practice of each mitzva. Prayer is primarily a communal activity, whereas *kiddush* is fundamentally the obligation of each individual.


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

עוּלָּא בַּר רַב נְחֵית קַמֵּיהּ דְּרָבָא, אֲמַר כְּסָבֵי דְפוּמְבְּדִיתָא, וְלָא אֲמַר לֵיהּ וְלָא מִידֵּי. אַלְמָא הֲדַר בֵּיהּ רָבָא. רַב נָתָן אֲבוּהּ דְּרַב הוּנָא בְּרֵיהּ דְּרַב נָתָן נְחֵית קַמֵּיהּ דְּרַב פָּפָּא, אֲמַר כְּסָבֵי דְפוּמְבְּדִיתָא, וְשַׁבְּחֵיהּ רַב פָּפָּא.

**William Davidson Edition - English:**
The Gemara reports: **Ulla bar Rav descended** to lead the prayer service **before Rava. He said** the formula **in accordance with** the opinion **of the Elders of Pumbedita, and** Rava **did not say anything to him. Apparently, Rava retracted** his opinion and accepted the formula of the Elders of Pumbedita. Likewise, the Gemara relates: **Rav Natan, father of Rav Huna, son** of **Rav Natan, descended** to lead the prayer service **before Rav Pappa** and **recited** the liturgy **in accordance with** the opinion **of the Elders of Pumbedita,** and **Rav Pappa praised him** for his correct recitation.


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

אָמַר רָבִינָא: אֲנָא אִיקְּלַעִי לְסוּרָא קַמֵּיהּ דְּמָרִימָר, וּנְחֵית קַמֵּיהּ שְׁלוּחָא דְצִיבּוּרָא וַאֲמַר כְּסָבֵי דְפוּמְבְּדִיתָא, וַהֲווֹ מְשַׁתְּקִי לֵיהּ כּוּלֵּי עָלְמָא, אֲמַר לְהוּ: שִׁבְקוּהוּ הִילְכְתָא כְּסָבֵי דְפוּמְבְּדִיתָא, וְלָא הֲווֹ מְשַׁתְּקוּ לֵיהּ.

**William Davidson Edition - English:**
**Ravina said: I happened** to come **to Sura before Mareimar, and the prayer leader descended before him and recited** the liturgy **in accordance with** the opinion **of the Elders of Pumbedita, and everyone** tried to **silence him,** as they had never heard that version of the prayer before. Mareimar **said to them: Leave him,** as **the *halakha* is in accordance with** the opinion **of the Elders of Pumbedita. And** the people in attendance listened to him and **no** longer tried to **silence** the prayer leader, but allowed him to complete the prayer.


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

**מַתְנִי׳** מָזְגוּ לוֹ כּוֹס שְׁלִישִׁי מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי גּוֹמֵר עָלָיו אֶת הַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת — יִשְׁתֶּה, בֵּין שְׁלִישִׁי לִרְבִיעִי — לֹא יִשְׁתֶּה.

**William Davidson Edition - English:**
**MISHNA:** **They poured for** the leader of the seder **the third cup** of wine, **and he recites the blessing over his food,** Grace After Meals. Next, they pour him the **fourth** cup. **He completes *hallel* over it,** as he already recited the first part of *hallel* before the meal. **And he** also **recites the blessing of the song** at the end of *hallel* **over** the fourth cup. During the period **between these cups,** i.e., the first three cups established by the Sages, **if one wishes to drink** more **he** may **drink;** however, **between the third** cup **and the fourth** cup one should **not drink.**


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

**גְּמָ׳** אֲמַר לֵיהּ רַב חָנָן לְרָבָא: שְׁמַע מִינַּהּ בִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס. אֲמַר לֵיהּ: אַרְבַּע כָּסֵי תִּיקְּנוּ רַבָּנַן דֶּרֶךְ חֵירוּת, כֹּל חַד וְחַד נַעֲבֵיד בֵּיהּ מִצְוָה.

**William Davidson Edition - English:**
**GEMARA:** **Ran Ḥanan said to Rava:** Since the mishna states that Grace After Meals must be recited over the third cup, **learn from it** that Grace After Meals **requires a cup** of wine. Rava **said to him:** This is no proof, for although **the Sages instituted** the drinking of **four cups in the manner of freedom,** once the four cups are in place, with **each and every one** of them **we will perform a mitzva,** despite the fact that they were not originally instituted for this purpose. After the Sages instituted these four cups, they attached a special mitzva to each one. However, this does not prove that there is an obligation to recite Grace After Meals over a cup of wine during the rest of the year.


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

רְבִיעִי גּוֹמֵר עָלָיו אֶת הַהַלֵּל וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר.

**William Davidson Edition - English:**
We learned in the mishna that they pour the leader of the seder the **fourth** cup and **he completes *hallel* over it, and he recites the blessing of the song** at the end of *hallel* **over** that cup.