Extraordinary vs Extra Ordinary

MISHNA: If one says in his prayers:

May the good bless You, this is a path of heresy, as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as Your mercy is extended to a bird’s nest, as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; or: May Your name be mentioned with the good; or: We give thanks, we give thanks, twice, he is suspected of heretical beliefs and they silence him.

If one modifies the text while reading the laws of forbidden sexual relations, i.e., he introduces euphemisms out of a sense of propriety, they silence him. Similarly, if one says while translating the verse: “And you shall not give any of your seed to set them apart to Molekh” (Leviticus 18:21): And you shall not give any of your seed to impregnate an Aramean woman, he is silenced with rebuke.

The Gemara asks: What exposition led them to determine that this was a proper mode of action? On what basis did they add this mitzva? Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said that they reasoned as follows: If, when recalling the exodus from Egypt, in which the Jews were delivered from slavery to freedom, we recite songs of praise, the Song of the Sea and the hymns of hallel, then, in order to properly recall the miracle of Purim and commemorate God’s delivering us from death to life, is it not all the more so the case that we must sing God’s praise by reading the story in the Megilla?

The Gemara asks: If so, our obligation should be at least as great as when we recall the exodus from Egypt, and let us also recite hallel on Purim. The Gemara answers: Hallel is not said on Purim, because hallel is not recited on a miracle that occurred outside Eretz Yisrael. The Gemara asks: If so, with regard to the exodus from Egypt as well, which was a miracle that occurred outside Eretz Yisrael, how are we able to recite songs of praise?

The Gemara answers: As it is taught in a baraita: Prior to the time when the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But after the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.

Rav Naḥman said an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla itself is an act of reciting hallel. Rava said a third reason why hallel is not recited on Purim: Granted that hallel is said there, when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in hallel: “Give praise, O servants of the Lord” (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the limited salvation commemorated on Purim: “Give praise, O servants of the Lord,” which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? No, even after the miracle of Purim, we were still the servants of Ahasuerus, as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say hallel.

(2) But how may one discover the way to love and fear Him? When man will reflect concerning His works, and His great and wonderful creatures,¹But he must make thorough study. C. and will behold through them His wonderful, matchless and infinite wisdom, he will spontaneously be filled with love, praise and exaltation and become possessed of a great longing to know the Great Name, even as David said: "My soul thirsts for God, for the living God," (Ps. 42,2); and when he will think of all these matters,²Sifre, Deut. 6.5; Shabbat, 30–31. G. he will be taken aback in a moment and stricken with awe, and realize that he is an infinitesimal creature, humble and dark, standing with an insignificant and slight knowledge in the presence of the All Wise, as David said: "For when I see Thy heavens, the wonderful works of Thy fingers, of what use is man that Thou mayest remember him?" (Ibid. 8,4). And, in harmony with these matters, I elucidate great, general principles of the works of the Lord of the universe, so that they might serve as an opening for one who understands by which to love the Name, as some sages said on the subject of love: "Out of it thou wilt recognize the One who spoke, and the universe was called into existence."

(2) And we recite Hallel in skips, either as individually or publicly. And there are those who say that the public bless over it in the beginning to recite Hallel, and if he blessed to complete, he does not need to go back (Mordechai Chapter "With what do we kindle and Stalks of Wheat"); and at the end, "Y'hallelu'cha." And an individual does not bless over it. And there are those who say that even the public does not bless over it, not at the beginning nor at the beginning, and this is the position of the Rambam, and we are accustomed with all the kingdoms of the Land of Israel and its surrounding areas. Gloss: And there are those who say that also an individual blesses over it (Tur in the name of the Rosh and Rabbeinu Tam). And we are accustomed to do this in these countries. And in any case one should be careful to recite publically in order to bless on it with the public. And there are those who say that when a person recites individually, and two that say it with him the beginning of the chapters that this is like [when] many [recite] (Mordechai Chapter "With what do we kindle and accumulations" in the name of Shocher Tov). And they are accustomed to this in "Hodu" and not in "Ana."