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 the Lord.” 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.

§ The mishna continues: In a place where they were accustomed to repeat certain verses he too should repeat them. It was taught in the Tosefta: Rabbi Yehuda HaNasi repeats certain matters in hallel. Rabbi Elazar ben Perata adds certain matters in hallel. The Gemara 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.

§ The mishna continues: In a place where the custom is to recite a blessing when reciting hallel, he should recite a blessing. Abaye said: The Sages taught 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 Gemara 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 the Lord at their head” (Micah 2:13).

MISHNA: In the case of one who purchases a lulav from another who is an am ha’aretz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce.

GEMARA: The Gemara asks: If, the seller did not want to give him the etrog as a gift, what is the halakha? How should the buyer purchase the etrog? Rav Huna said: He incorporates the cost of the etrog into the price of the lulav. He should purchase the lulav at an inflated price to cover the cost of the etrog as well. The Gemara asks: And let the buyer give the seller the money for the etrog directly; why employ artifice in the transaction?

The Gemara answers: That is necessary because one may not transfer money used to purchase Sabbatical-Year produce to an am ha’aretz, lest he make improper use of money that has sanctity of the Sabbatical Year. As it is taught in a baraita: One may not transfer to an am ha’aretz money used to purchase Sabbatical-Year produce that is worth more than the value of food sufficient for three meals. One may use money that has sanctity of the Sabbatical Year to purchase food for his personal use. If the money is sufficient for three meals, presumably the seller will use it in a permitted manner. And if the buyer transferred more money than that, he should say: This money is deconsecrated by my redeeming it in exchange for non-Sabbatical-Year produce that I have in my house.