משה, שפיר קאמרת?! אלא התם והכא אסוקי מילתא היא, ולית לן בה). אמר רבא: לא לימא איניש ״יהא שמיה רבא״ והדר ״מברך״, אלא ״יהא שמיה רבא מברך״ בהדדי. אמר ליה רב ספרא: משה, שפיר קאמרת?! אלא, התם והכא אסוקי מילתא הוא, ולית לן בה.
You, who are as great in this generation as Moses, did you speak well? It is not so; rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it, as it is clear that his intention is to recite the entire verse: “Blessed is one who comes in the name of YHWH.” Rava said: Let a person not recite in the kaddish prayer: May His great name, and then, after pausing, recite: Be blessed. Rather, let him recite without pause: May His great name be blessed. Rav Safra said to Rava: You, who are as great in this generation as Moses, did you speak well? It is not so, rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it.
מקום שנהגו לכפול. תנא: רבי כופל בה דברים. רבי אלעזר בן פרטא מוסיף בה דברים. מאי מוסיף? אמר אביי: מוסיף לכפול מ״אודך״ ולמטה.
§ The Mishnah continues: In a place where they were accustomed to repeat certain verses he too should repeat them. It was taught in the Tosefta: R' Yehuda HaNasi repeats certain matters in hallel. R' Elazar ben Perata adds certain matters in hallel. The Talmud asks: What does he add? Abaye said: He continues repeating additional verses in hallel, those from: I will thank You, and onward until the end of the psalm, as is the custom even today.
לברך — יברך. אמר אביי: לא שנו אלא לאחריו, אבל לפניו — מצוה לברך. דאמר רב יהודה אמר שמואל: כל המצות כולן, מברך עליהן עובר לעשייתן. ומאי משמע דהאי ״עובר״, לישנא דאקדומי הוא? דאמר רב נחמן בר יצחק דכתיב: ״וירץ אחימעץ דרך הככר ויעבור את הכושי״. אביי אמר, מהכא: ״והוא עבר לפניהם״. ואיבעית אימא מהכא: ״ויעבור מלכם לפניהם וה׳ בראשם״.
§ The Mishnah continues: In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Abaye said: A baraita states that the obligation to recite a blessing is dependent on custom only with regard to the blessing recited after hallel. However, before hallel, there is a mitzva to recite a blessing, as Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to [over] their performance. The Talmud asks: From where may it be inferred that the word over is the language of priority? It is as Rav Naḥman bar Yitzḥak said that it is written: “And Ahimaaz ran by the way of the plain and overtook [vaya’avor] the Cushite” (II Samuel 18:23). Abaye said: It is derived from here: “And he passed [avar] before them” (Genesis 33:3). And if you wish, say instead that the proof is from here: “And their king passed [vaya’avor] before them and YHWH at their head” (Micah 2:13).