תלמוד על פסחים 9:2

Rebbi Jeremiah objected: But there is “redemption”²⁷⁰The answer shows that the question is about the benediction at the end of the recitation of the Haggadah in the Seder night: “Praised are You, o Eternal, our God, King of the Universe, Who has redeemed us and has redeemed our forefathers from Egypt and let us attain this night to eat mazzah and bitter herbs. May it please You, o Eternal, our God and God of our fathers, to let us attain in peace more festive seasons and holidays, when we shall rejoice in the rebuilding of Your city and enjoy Your service. There we shall eat from the family offerings and the pesaḥ sacrifice whose blood shall reach the wall of Your altar for goodwill. Then we shall thank You with a new song for our redemption and the liberation of our persons. Praise be to You, o Eternal, Who did save Israel.”
This benediction follows the recitation of the first two Psalms of Hallel. It is clear from here, and from the parallel in the last Chapter of Yerushalmi Pesaḥim that in Israel in Talmudic times one preceded the recitation of Hallel by a benediction (the details are discussed in the author’s The Scholar’s Haggadah, pp. 317–318). Hence, by the principle of the Yerushalmi, this benediction should not start with “Praised”.. There is a difference since Rebbi Yoḥanan said²⁷¹Pesaḥim 9:1, fol. 37c. In Galilee there existed congregations which were illiterate except for the cantor, where no one could recite the Hallel or the entire Haggadah at home. For these people it was instituted that Hallel should be recited in the synagogue after evening prayers (with its benedictions before and after); then the people could go home and just recite the benediction for redemption, drink four cups and go to bed. The text there seems to imply that the required recital of the Exodus likewise was read to them in the synagogue. The generally accepted implication of this and the following arguments is that any benediction which under some circumstances could be recited by itself has the status of a benediction that is not following another one (Rashba on Babli Berakhot 36a).: If he heard Hallel in the synagogue he has fulfilled his obligation. Rebbi Eleazar, the son of Rebbi Yose, objected before Rebbi Yose, but there is its ending.²⁷²There is much controversy about the meaning of this question; every commentator has another interpretation. In the author’s opinion, this is a complete parallel to the identical question asked later for Qiddush and refers simply to the concluding statement “Praise be to You, o Eternal, Who did save Israel.” Since this follows the entire text, it certainly is a benediction following another one, so why does it repeat “Praise be to You, o Eternal”? He said to him: there are two, one for the future and one for the past.²⁷³A statement of Rava in Babli Pesaḥim 117b notes that the benediction for redemption after Shema‘ and in the Haggadah is גאל ישׂראל but that in the Amidah prayer is גואל ישׂראל. The same formulation, גאל ישׂראל, is found in the Mishnah Pesaḥim and is followed by the Haggadah texts with the exception of the Yemenite ones. The unvocalized text of Mishnah and Talmud is read גָּאַל יִשְׂרָאֵל in the past tense. Then Rebbi Yose’s statement makes sense. Since the text concentrates on the future after a perfunctory mention of the past, the conclusion by a benediction for the past is a change of theme and, therefore, the concluding phrase has to be considered a separate benediction. [Rebbi Yose belongs to those authorities who require that the topic of the final benediction should be repeated immediately before the final sentence. His opinion is superseded here by that of Rebbi Mana later in the discussion but is taken up again by Rebbi Aḥa.]
The very conservative Yemenite tradition, strictly based on the Babli, cannot be expected to disregard a prescription of that Talmud. Hence, it is possible that Rava did read גָּאֵל יִשְׂרָאֵל, a pa’el form of the present [cf. S. Morag, בנין פָּאֵל וּבנין נִתְפָּאֵל, Tarbiẓ 26(1957), 349–356 and the material quoted in the author’s The Scholar’s Haggadah, p. 322.] The Yerushalmi here shows that the Israeli reading was גָּאַל יִשְׂרָאֵל. Hence, identical (consonantal) wording in Babli and Yerushalmi does not necessarily imply same text and same meaning. Since Italian and Northern European Jewry obtained their prayer texts from Israel, probably in the Mishnaic period, it is the rule that their prayer texts follow Yerushalmi sources.

MISHNAH: One does not slaughter the Pesaḥ for a single person, the words of Rebbi Jehudah; but Rebbi Yose permits. One does not slaughter for a group, even of a hundred, if none of them can eat the volume of an olive¹⁰⁹Even though together they eat more than the volume of an olive., and one does not form a group of women, slaves, and minors.