משנה: עַד אֵיכָן הוּא אוֹמֵר בֵּית שַׁמַּאי אוֹמְרִים עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאוּלָּה. רִבִּי טַרְפוֹן אוֹמֵר אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם וְהִגִּיעָנוּ הַלַּיְלָה הַזֶּה וְאֵינוֹ חוֹתֵם. רִבִּי עֲקִיבָה אוֹמֵר כֵּן ה׳ אֱלֹהֵינוּ יַגִּיעֵנוּ לִרְגָלִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם שְׂמֵחִים בְּבִנְיַן עִירָךְ שָׂשִׂים בַּעֲבוֹדָתָךְ וּבְחִידּוּשׁ בֵּית מִקְדָּשָׁךְ. וְשָׁם נֹאכַל מִן הַפְּסָחִים וּמִן הַזְּבָחִים אֲשֶׁר הִגִּיעַ דָּמָם עַל קִיר מִזְבָּחָךְ לְרָצוֹן וְנוֹדֶה לְךָ עַל גְּאוּלָּתֵינוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל׃ MISHNAH: How far does he say? The House of Shammai say, up to a happy mother of children84Ps. 113 only.. But the House of Hillel are saying, up to the pebble into a source of water85Ps. 114, starting with Ps. 113., and he finishes with “redemption.96Text of the benediction for redemption prescribed at the end of Mishnah 6.”
Rebbi Tarphon says, 96Text of the benediction for redemption prescribed at the end of Mishnah 6.“Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal97For him the required benediction is “short”, starting with the formula “Praise to You, Eternal, our God, King of the Universe,” followed by a single sentence.. Rebbi Aqiba says, 98This text is in addition to R. Tarphon’s. It is “long”, closing with a separate sentence starting with “Praise to You, Eternal”.“so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the Pesaḥ and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”
הלכה: רַב אָמַר. מִתְּחִילָּה. צָרִיךְ לְהַתְחִיל בְּעֵ֣בֶר הַנָּהָ֗ר יָֽשְׁב֤וּ אֲבֽוֹתֵיכֶם֙ וגו׳. וָֽ֠אֶקַּח֠ אֶת־אֲבִיכֶ֤ם אֶת־אַבְרָהָם֙ מֵעֵ֣בֶר הַנָּהָ֔ר וגו׳. וָֽאַרְבֶּה֙. אָמַר רִבִּי אָחָא. וָֽאַרְבֶּ֙ כְתִיב. כַּמָּה רִיבִים עָשִׂיתִי עִמּוֹ עַד שֶׁלֹּא נָתַתִּי לוֹ אֶת יִצְחָק. דָּבָר אַחֵר. נַעֲשֵׂיתִי לוֹ אוֹרֵב. אִין חָטָא מִיתַּן לֵיהּ. וְאִין זָכָה מִיתַּן לֵיהּ. HALAKHAH: 77This explains the expression in the Mishnah, “he starts with ignominy.” The Babli 116a reports that this is the Galilean version; the autochthonous Babylonian version was different. (The name tradition in modern prints of the Babli is unreliable; it is discussed in detail in The Scholar’s Haggadah pp. 252–255.) Rav said, a priori he has to start with78Jos. 24:2–4. your forefathers always lived on the far side of the River, etc. But I took your father Abraham from the far side of the River, etc And I increased. Rebbi Aḥa said, the ketib is וארב. How may quarrels I made for him before I gave him Isaac79The word is explained not from the root רבה “to increase” but ריב “to quarrel”.. Another explanation, I prepared an ambush for him80Root ארב “to ambush”.. If he would sin, to repay him, if he would acquire merit, to reward him.
אָֽמְרוּ לָהֶן בֵּית שַׁמַּי. וְכִי יָֽצָאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁהוּא מַזְכִּיר יִצִיאַת מִצְרַיִם. אָֽמְרוּ לָהֶן בֵּית הִלֵּל. אִילּוּ מַמְתִּין עַד קְרוֹת הַגֶּבֶר אַדַּיִין לֹא הִגִּיעוּ לַחֲצִי גְאוּלָה. הֵיאַךְ מַזְכִּירִין גְּאוּלָה וְאַדַּיִין לֹא נִגְאֲלוּ. וַהֲלֹא לֹא יָֽצְאוּ אֶלָּא בַחֲצִי הַיּוֹם. שֶׁנֶּאֱמַר וַיְהִ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה הוֹצִיא יי אֶת בְּנֵי יִשְׂרָאֵל וגו׳. אֶלָּא מִכֵּיוָן שֶׁהִתְחִיל בַּמִּצְוָה אוֹמְרִים לוֹ. מָרֵק. הָתִיב רִבִּי אַבּוּנְה בַּר סְחוֹרָא. לֹא כְבָר הִזְכִּיר עַל הַכּוֹס. 86Tosephta 10:9.“The House of Shammai said to them, did Israel leave Egypt that he should mention the Exodus from Egypt87The first verse of Ps. 114 mentions the Exodus; the entire Psalm is more about the crossing of the Red Sea.? The House of Hillel answered them, even if he would wait until the cock crows88Since the House of Shammai also agree that after the meal one finishes the Hallel(Mishnah 8), even if this is said close to dawn it would be much too early., they did not reach half the redemption,” since they left only at noontime, as it is said89Ex. 12:41; the remainder of the verse is misquoted., in the middle of this day did the Eternal lead out the Children of Israel, etc. But since one started fulfilling the obligation, one tells him to clean it up. Rebbi Abunah bar Sehora objected, did he not already mention it for the cup90Since the House of Shammai agree that in the Qiddush spoken over the first cup one mentions the Exodus, the objection of the House of Shammai seems without base.?
תַּנֵּי. אֵין אוֹמְרִים זְמַן אֶלָּא בִשְׁלֹשָׁה רְגָלִים בִּלְבַד. אָמַר רִבִּי מָנָא. מַתְנִיתָא אָֽמְרָה כֵן. בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּׁבוּעוֹת וּבְחַ֣ג הַסּוּכּוֹת. תַּנֵּי. כָּל־שֶׁכָּתוּב בּוֹ מִקְרָא קוֹדֶשׁ צָרִיךְ לְהַזְכִּיר בּוֹ זְמַן. אָמַר רִבִּי תַנְחוּמָא. וְיֵאוּת. מִי שֶׁרָאָה תְאֵינָה בִּכּוֹרֶת שֶׁמָּא אֵינוֹ צָרִיךְ לְהַזְכִּיר זְמַן. הֲרֵי רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּיפּוּרִים. It was stated: One says “time”91This refers to the benediction “Praise to You, Eternal, our God, King of the universe, Who has kept us alive, maintained us, and enabled us to reach this festive time.” Babli Eruvin 40b. Since the benediction is said with Qiddush, this paragraph belongs with Halakhah 1. only at the three festivals of pilgrimage. Rebbi Mana said, a baraita says so, on the festival of mazzot, the festival of weeks, and the festival of booths92Deut. 16:16. It seems that the baraita notes that the verse singles out these three festivals at times one is obligated to enjoy.. It was stated: For any {day} where it is stated “declaration as holy” one has to say ”time”93This includes the day following the festival of booths, New Year’s Day, and the Day of Atonement.. Rebbi Tanḥuma said, this is correct. If somebody saw a fig as first fruit, does he not have to recite “time”94The benediction is for all festive occasions which happen not more than once a year.? This applies to New Year’s Day and the Day of Atonement95The text in parenthesis is copied from Chapter 4:1, Notes 57–60, it is the continuation of the preceding half sentence, which also is the start of this text, but has no meaning in this context.
בִּיהוּדָה נָהֲגוּ כְרִבִּי עֲקִיבָה. וּבַגָּלִיל נָהֲגוּ כְרִבִּי יוֹחָנָן בֶּן נוּרִי. עָבַר וְעָשָׂה בִיהוּדָה כְגָלִיל וּבְגָלִיל כִיהוּדָה. יָצָא. הֲרֵי פּוּרִים. אֵילּוּ קוֹרְאִים בְּאַרְבָּעָה עָשָׂר וְאֵילּוּ קוֹרְאִין בָּחֲמִשָּׁה עָשָׂר. שַׁנְייָא הִיא. דִּכְתִיב מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר. (where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? There is a difference since it is written, family and family, country and country, and town and town.)