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1)

(a) According to Rabah, Merchavyah, is one word. What does he hold with regard to Haleluyah, Kesyah and Yedidyah?

(b) We do not know what Rav Chisda Amar Rebbi Yochanan holds by Merchavyah. What does he hold by Haleluyah, Kesyah and Yedidyah?

(c) According to Rav, Kesyah and Yedidyah are one word, Merchavyah is not. What are the ramifications of this statement?

(d) What does the Gemara prove from the testimony of Rav (that Rebbi Chiya wrote 'Halelu' on one line, and 'Kah' on the other)?

(a) How does Rebbi Yehoshua ben Levi interpret 'Haleluyah'?

(b) How many expressions of praise does he list in Tehilim?

(c) Which is the greatest of them all, and how does that clash with what he just said (in a.)?

(a) According to Rav Yehudah Amar Shmuel, who composed Hallel, and when should it be said?

(b) How does Rebbi Meir explain the Pasuk in Tehilim "Kalu Tefilos David ben Yishai"?

(c) For which two reasons did Rebbi Yossi prefer the explanation of his son Rebbi Elazar (who attributed Hallel to Moshe and the B'nei Yisrael after they were saved by the Yam-Suf) to that of his contemporaries (who attributed it to David Hamelech)?

(d) Why would it have made no sense to compose Hallel at a time when the image of Michah was being publicly worshipped?

(a) According to Rebbi Eliezer, all the praises of Hashem said by David Hamelech in Tehilim are personal; according to Rebbi Yehoshua, they are said in the name of Klal Yisrael.
What compromise do the Chachamim make?

(b) 'Nitzu'ach' and 'Nigun' refer to the future, "Maskil" means that David said it through an interpreter. What is the difference between "le'David Mizmor" and "Mizmor le'David"?

(c) What do we learn from here?

(d) Other Tana'im attribute Hallel to Yehoshua, Devorah and Barak, Chizkiyah, Chananyah, Mishael and Azaryah and to Mordechai and Esther (always together with Yisrael).
They all agree though, that when Yisrael said "Lo Lanu Hashem", Hashem gave them the same reply. What was it?

(a) According to Rav Chisda, Haleluyah marks the *end* of a chapter; according to Rabah bar Rav Huna, it marks the *beginning*.
About which kind of chapter is there no dispute?

(b) In the Tehilim of Rav Chanin bar Rav, 'Haleluyah' was always marked as the middle of the chapter.
Why was that?

(c) There are three paragraphs where even Rav Chisda agrees, that the Haleluyah that follows is the first word in the following chapter and not the last word in the previous one. One of them is a very famous Kapitel. Which one is it?

6)

(a) According to one Beraisa in Beis Shamai, Magid concludes with the words "Eim ha'Banim Semeichah", and according to another, with "be'Tzeis Yisrael". In light of the previous Sugya, how do we initially attempt to establish the Machlokes?

(b) How does Rav Chisda (according to whom 'Haleluyah' is the end of the paragraph) explain the first Beraisa?

(c) What is the difficulty with this explanation?

(d) How does Rabah bar Rav Huna (who holds that 'Haleluyah' is the beginning of the next paragraph) explain the second Beraisa, and what is difficult with that?

(a) The Berachah of Ge'ulah after the Shema and after the Hagadah is '*Ga'al* Yisrael'.
Why is that of Tefilah '*Go'el* Yisrael'?

(b) Why is the text of a Berachah - 'Asher *Kideshanu* be'Mitzvosav' ... , whereas in Tefilah we say '*Kadesheinu* be'Mitzvosecha'?

(c) What do we learn from the Pasuk in Shmuel "ve'Asisi Lecha Shem Gadol Keshem ha'Gedolim Asher ba'Aretz"?

(d) Why do we conclude the Berachah in Tefilah 'Matzmi'ach Keren Yeshu'ah', rather than 'Magen David' (two reasons)?

(a) What do we learn from the Gezeirah Shavah "Lema'an *Tizkor* es Yom Tzeischa me'Eretz Mitzrayim" (Re'ei) and "*Zachor* es Yom ha'Shabbos le'Kadesho" (Yisro)?

(b) What do we learn from the Pasuk in Lech Lecha ...

1. ... "ve'E'escha le'Goy Gadol"?
2. ... "va'Avarechecha"?
3. ... "va'Agadlah Shemecha"?
4. ... "ve'Heyeh Berachah"?

(a) Why, according to the Elders of Pumbedisa, does one conclude the Berachah ...

1. ... on Shabbos - 'Mekadesh ha'Shabbos', both in Kidush and in Tefilah?
2. ... on Yom-Tov - 'Mekadesh Yisrael ve'ha'Zemanim'?

(b) Rava agrees with this distinction by Kidush, but disagrees with it by Tefilah.
How does one conclude the Berachah of Tefilah, in his opinion, and why the difference?

(c) On what grounds does the Gemara rule like the Sabi de'Pumbedisa?

(d) How then, does Rava justify his opinion?

(a) What does one recite over ...

1. ... the third Kos at the Seder?
2. ... the fourth Kos?

(b) Why may one not drink between the third and fourth Kosos?

(c) Then why may one drink between ...

1. ... the second and third Kos?
2. ... the first and second Kos?