Yerushalmi Sukkah 3:10 ירושלמי סוכה ג׳:י׳

MISHNAH: At a place where there is the custom to repeat, one repeats¹¹⁴Verses Ps. 118:21–29 are customarily recited twice; either everybody recites them twice or the reader sings them first and the congregation repeats after him; cf. the author’s The Scholar’s Haggadah, p.368. In the Yemenite rite, also the starting clauses of Pss. 114, 116, 117, 118 are repeated by the congregation., to recite a blessing afterwards, one recites a blessing afterwards¹¹⁵At the conclusion of the recitation of Pss.113–118.; everything follows local custom. If one buys a lulav from another in the Sabbatical year he has to give him the etrog as a gift since one is not permitted to buy it in the Sabbatical year¹¹⁶Edible fruits of the Land in the Sabbatical year are not the private property of the owner of the land; they cannot be objects of trade. But the branches of palm, myrtle, and willow are not edible and therefore can be objects of trade. In the Sabbatical year the etrog may not be sold separately; one sells the 4 kinds together and declares that payment is taken only for the three inedible kinds..

HALAKHAH: ¹¹⁷The source of the text for this and the next paragraphs is Megillah1:11 (fol. 72a, מ). Cf. Babli Pesaḥim117a. Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For him who said hallelu yah it is split but cannot be erased¹¹⁸Since the name of God may not be erased (Deut. 12:4, referring to vv. 2,3.). For him who said hallelujah it may be erased but cannot be split¹¹⁹Biblical spelling does not admit splitting of words.. We do not know who said what. Since Rav said, I heard from my uncle¹²⁰R. Ḥiyya the elder., if somebody would give me a book of Psalms written by Rebbi Meïr I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rebbi Simon said in the name of Rebbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”¹²¹Psalms starting with אֲשְׁרֵי., with “excellence”¹²²Psalms starting with לַמְנַצֵּחַ., with melody, with song, with chant, with instruction,¹²³Psalms starting with מַשְׂכִּיל. with shout, with thanksgiving, with prayer, with blessing. The most beatific of all of them is hallelujah since both the Name and praise are contained in it¹²⁴Therefore hallelujah cannot be erased since it contains the Name..

Rebbi Ze`ira asked before Rebbi Abbahu: He told him, (as it comes in the mouth before you) [Rebbi Abba is on top before you.]<sup>125</sup>The scribe’s text, supported by the text in Megillah, is the only one which makes sense. One may answer either hallelu yah or hallelujah. Rebbi Jonah answered both ways. Rebbi Eliezer<sup>126</sup>With the text in Megillah read: Eleazar. did not answer any way<sup>127</sup>Here is a sentence missing, which is found in the origin in Megillah:“As it was stated: if he heard but did not answer he fulfilled his obligation, if he answered but did not hear he did not fulfill his obligation.”. Rav in the name of Rav Abba bar Ḥana <sup>128</sup>Again a clause missing from the parallel sources: {Some say, Rav Abba bar Ḥama} in the name of Rav. Both statements are possible; the authors were cousins. Here starts a parallel in Berakhot8:9, Notes 177–182,ב. Babli 38b. in the name of Rav: Only if he answered at the start of the Chapters. Rebbi Ze`ira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the Eternal¹²⁹Ps. 113:1. In Yemenite prayer books the instructions for the recitation are, with the responses added in brackets: Hallelujah [hallelujah], praise, servants of the Eternal, [hallelujah], praise the Name of the Eternal [hallelujah]. Babli 38b.. They asked before Rebbi Ḥiyya bar Abba: From where that he who heard but did not answer has fulfilled his obligation? He told them, since we are seeing great rabbis standing among the public when these say praised be he who comes and the others say in the name of the Eternal¹³⁰Ps. 118:26. Approved in the Babli 38b. Yerushalmi Berakhot8:9 Note 178., and both have fulfilled their obligation.

¹³¹It seems that the original of this paragraph is in Berakhot8:9. Rebbi Hoshaya stated: One answers Amen even if he did not eat¹³²A person hearing other people reciting Grace has to say Amen; obviously he cannot participate in reciting part of the text; cf. Berakhot7:2., but he may not say: “Let us praise Him, of Whose bounty we ate,” except if he did eat. It is stated¹³³Tosephta Megillah3:27, Babli Berakhot 47a.: “One answers neither an orphan Amen, nor a plucked¹³⁴Amen not completely pronounced.
The other sources have here an addition: “Ben Azai said, if one answered an orphan Amen, may his children be orphans; hurried, may the end of his days be hurried; plucked, may his soul be plucked off. For a long Amen, they lengthen his days and years in a good way.” Amen. What is an orphan Amen? Rebbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not conscious for what he answered Amen. It is stated: One answers Amen after a Gentile who recited a benediction for the Eternal, but if he recited a benediction with the Name one does not answer¹³⁵Since the Gentile is not subject to our rules, if he praises the Eternal, one answers after him Amen. But if he uses a Jewish formula one may not answer after him Amen unless one has ascertained that he conformed with our rules (S. Liebermann.). Rebbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written¹³⁶Deut. 7:14. You shall be blessed by all peoples. A Gentile met Rebbi Ismael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rebbi, did you say to the one what you said to the other? He said to them, so it is written¹³⁷Gen. 27:29. Those who curse you are cursed, but those who bless you are blessed.

Rebbi used to repeat things in it; Rebbi Eleazar ben Proteus recited simply in it¹³⁸In Mishnaic times the order of recital of Hallel was not uniform; uniformity was not intended..

Rebbi Eleazar said, this follows the Elders of Galilea, for the Elders of Galilea say, it is forbidden to hand over food for two meals to a person suspect in matters of Sabbatical¹³⁹This refers to the last part of the Mishnah, where one has to be careful in a Sabbatical year not to buy the edible etrog from a person trading in Sabbatical produce. The Elders of Galilee do not permit to deal with such a person except for the absolute necessities of sustenance.. Rebbi Mattaniah said, explain it as opinion of everybody, in case that etrogim are sold at an elevated price¹⁴⁰In this case there are great incentives to trade in etrogim in the Sabbatical year. The only way not to “put a stone before a blind man”, in this case to prevent the non-observant from trading in etrogim, is to eliminate all considerations of money from the transfer of possession of the etrog.. ¹⁴¹Gittin2:3, Note 68. As the following: The cedrats¹⁴²Persian turung, Farsi תרנגִ toranj, used for all citrus fruits. were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me¹⁴³This proves that the requirement that the etrog must be the personal property of the user may be satisfied even by a gift given on condition that it be returned; therefore certainly a permanent gift as described in the Mishnah..