בחן בחסד ברחמים

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The Gemara asks: And since there is the great hallel, which contains the special praise of “Who gives food to all flesh” (Psalms 136:25), as explained above, what is the reason that one also recites this hallel of Psalms 113–118, the section recited on every joyous occasion? The Gemara answers: The reason is because the regular hallel contains these five matters: The remembrance of the exodus from Egypt, the splitting of the Red Sea, the giving of the Torah, the resurrection of the dead, and the pangs of the Messiah. Since it mentions these key concepts, this hallel is also considered important.

Rav Naḥman bar Yitzḥak said: Another reason why one recites hallel of Psalms 113–118 is because it contains a reference to the deliverance of the souls of the righteous from Gehenna, as it is stated: “I beseech you, Lord, deliver my soul” (Psalms 116:4). Ḥizkiya said: Another reason is because it contains the story of the descent of the righteous Hananiah, Mishael, and Azariah into the fiery furnace and their miraculous ascent from it.

Ḥizkiya clarifies his previous statement: Their descent is mentioned in this hallel, as it is written: “Not to us, God, not to us,” a verse that Hananiah recited. Mishael recited: “But to Your name give glory.” Azariah recited: “For Your mercy and for Your truth’s sake.” They all recited together: “Why should the nations say: Where now is their God?”

This hallel also alludes to the ascent of Hananiah, Mishael, and Azariah from the fiery furnace, as it is written: “Praise the Lord, all you nations, laud Him all you peoples. For His mercy is great toward us, and the truth of the Lord endures forever, halleluya” (Psalms 117). Hananiah recited: “Praise the Lord, all you nations,” for the overt miracle performed for them before the nations. Mishael recited: “Laud Him all you peoples.” Azariah recited: “For His mercy is great toward us.” They all recited together: “And the truth of the Lord endures forever, halleluya.”

The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined [nakad] on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog [kelev] would leave satiated [save’a]. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes [tzitzit] dragged along on blankets [keset], meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat [kiseh] was found among the nobles of Rome, meaning that he would sit among them.

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