Pt2 Expressions of praise in the Book of Psalms and the Origin of the Hallel Prayer (Pesachim 117a)

In honor of the upcoming Passover holiday. Chag Sameach!

This is the second and final part of a two-part series. Part 1 is here; the outline for the series can be found at Part 1.

Which Historical Group First Recited Hallel and Why? Six Opinions (Psalms 115:1; Isaiah 48:11)

A comparison table of the different figures and events associated with the initial recitation of Hallel, based on our sugya:

Six opinions of biblical historical occurrences when Hallel was said:¹

1. R' Eliezer: Moses and the Israelites recited Hallel at the [Red] Sea.²

2. R' Yehuda: Joshua and the Israelites recited it after defeating the kings of Canaan.

3. R' Elazar HaModa’i: Deborah and Barak recited it after Sisera’s defeat.

4. R' Elazar ben Azarya: Hezekiah and his assembly (סייעתו) recited it after Sennacherib besieged Jerusalem (and was defeated).

5. R' Akiva: Hananiah, Mishael, and Azariah recited it after being confronted by Nebuchadnezzar (and surviving).

6. R' Yosei HaGelili: Mordecai and Esther recited it when Haman plotted against the Jews (and was defeated).

According to all of them, in each case, the Israelites said the Hallel, starting with: “Not to us, God, not to us...” (Psalms 115:1), and the Holy Spirit (רוח הקודש) responded (משיבה): “For My own sake will I do it” (Isaiah 48:11).

תנו רבנן:

הלל זה מי אמרו?

1. רבי אליעזר אומר:

   1. משה וישראל אמרוהו,

   2. בשעה שעמדו על הים.

   3. הם אמרו: ״לא לנו ה׳ לא לנו״,

   4. משיבה רוח הקודש ואמרה להן: ״למעני למעני אעשה״.

2. רבי יהודה אומר:

   1. יהושע וישראל אמרוהו,

   2. בשעה שעמדו עליהן מלכי כנען.

   3. הם אמרו: ״לא לנו״,

   4. ומשיבה וכו׳

3. רבי אלעזר המודעי אומר:

   1. דבורה וברק אמרוהו,

   2. בשעה שעמד עליהם סיסרא.

   3. הם אמרו: ״לא לנו״,

   4. ורוח הקודש משיבה ואומרת להם: ״למעני למעני אעשה״.

4. רבי אלעזר בן עזריה אומר:

   1. חזקיה וסייעתו אמרוהו,

   2. בשעה שעמד עליהם סנחריב.

   3. הם אמרו: ״לא לנו״,

   4. ומשיבה וכו׳.

5. רבי עקיבא אומר:

   1. חנניה מישאל ועזריה אמרוהו,

   2. בשעה שעמד עליהם נבוכדנצר הרשע.

   3. הם אמרו: ״לא לנו״,

   4. ומשיבה וכו׳.

6. רבי יוסי הגלילי אומר:

   1. מרדכי ואסתר אמרוהו,

   2. בשעה שעמד עליהם המן הרשע.

   3. הם אמרו: ״לא לנו״,

   4. ומשיבה וכו׳.

The Sages taught:

This hallel, who initially recited it?

1. R' Eliezer says:

   1. Moses and the Jewish people recited it

   2. when they stood by the sea.

   3. They said: “Not to us, God, not to us, but to Your name give glory” (Psalms 115:1).

   4. The Divine Spirit responded and said to them: “For My own sake, for My own sake, will I do it” (Isaiah 48:11).

2. R' Yehuda says:

   1. Joshua and the Jewish people recited it

   2. when they defeated the kings of Canaan who stood against them (see Joshua 12:7–24).

   3. They said: Not to us,

   4. and the Divine Spirit responded: For My own sake.

3. R' Elazar HaModa’i says:

   1. Deborah and Barak recited it

   2. when Sisera stood against them (see Judges 4–5).

   3. They said: Not to us,

   4. and the Divine Spirit responded and said to them: For My own sake, for My own sake, will I do it.

4. R' Elazar ben Azarya says:

   1. Hezekiah and his company recited it

   2. when Sennacherib stood against them (see II Kings 18–19).

   3. They said: Not to us

   4. and the Divine Spirit responded: For My own sake.

5. R' Akiva says:

   1. Hananiah, Mishael, and Azariah recited it

   2. when the wicked Nebuchadnezzar stood against them (see Daniel 3).

   3. They said: Not to us,

   4. and the Divine Spirit responded: For My own sake.

6. R' Yosei HaGelili says:

   1. Mordecai and Esther recited it

   2. when the wicked Haman stood against them.

   3. They said: Not to us,

   4. and the Divine Spirit responded: For My own sake (see the book of Esther).

The consensus Sages View on the Institution of Hallel: Prophetic Institution of Hallel for Use in Times of Trouble and Redemption

The Sages (חכמים) view on the institution of Hallel:

Hallel was not originally tied to any single historical event, instead, the Prophets established it as a general practice for the Jewish people to recite.³

וחכמים אומרים:

נביאים שביניהן תיקנו להם לישראל שיהו אומרים אותו

על כל פרק ופרק

ועל כל צרה וצרה, שלא תבא עליהם לישראל.

ולכשנגאלין, אומרים אותו על גאולתן.

And the Rabbis say that

hallel was not established for any specific event, but the Prophets among them instituted that the Jewish people should recite it

on every appropriate occasion,

and for every trouble,

may it not come upon the Jewish people.

When they are redeemed, they recite it over their redemption.

Appendix 1 - Linguistic Debates Over the Word "Halleluya" and Related Theophoric Words (Pesachim 117a)

Pesachim.117a.1-5 ; Pesachim.117a.21-23

Intro

Word boundaries and the the divine name "Yah" in Halleluya and related words

The passage centers on the question of word boundaries in Hebrew. The rabbis debate whether words like Halleluya or Yedidya are a single word or a compound of the word “hallel“ and the theophoric suffix Yah.⁴

See Wikipedia, “Jah”, with slight adjustments:

Yah (Hebrew: יָהּ‎, Yāh) is a short form of the tetragrammaton יהוה (YHWH), the personal name of God: Yahweh, which the ancient Israelites used [...]

This short form of the name occurs 50 times in the text of the Hebrew Bible, of which 24 form part of the phrase "Hallelujah" [...]

While pronouncing the tetragrammaton is forbidden for Jews, articulating "Yah" is allowed, but is usually confined to prayer and study [...]

The name of the national god of the kingdoms of Israel (Samaria) and Judah is written in the Hebrew Bible as יהוה (YHWH), which modern scholars often render as Yahweh.

The short form Yah, appears in Exodus 15:2 and 17:16, Psalm 89:9, [...] Song of Songs 8:6, as well as in the phrase Hallelujah.

The name of Yahweh is also incorporated into several theophoric names, however, in almost all cases the Hebrew name itself uses -yāhū, not -yāh.⁵

This does not preclude the translation of several -yāhū names without the added ū, such as Elijah (Eliyahu) or Hezekiah (Hizkiyahu), or the existence of several Hebrew names which do use the -yāh form, such as Jedidjah, Malchijah, and Adonijah.

Empirical Philology: The observations of Rav and Rav Ḥisda of Psalms manuscripts in the beit midrash of R’ Ḥiyya and Rav Ḥanin bar Rav (respectively)

The observations of Rav and Rav Ḥisda of Psalms manuscripts in the beit midrash of R’ Ḥiyya and Rav Ḥanin bar Rav (respectively) is empirical evidence.

The Function of “Halleluya” in Psalms

“Halleluya” (הללויה) is a compound term: הללו־יה, “praise Yah.” It is both an imperative plural verb and a divine name—a liturgical exclamation with both verbal and nominal elements. Its presence at the seams of psalms complicates categorization:

• As a conclusion, it serves as a climactic praise.

• As an introduction, it sets the tone for a psalm of rejoicing or exhortation.

“Halleluya” as a Formulaic and Structural Marker

The verses cited by Rav Ḥanin bar Rava and the “Scriptural experts”⁶ often contain syntactic closure: poetic or prophetic parallelism, perfect cadence, and sometimes theological summation. For example:

• תהלת ה׳ ידבר פי... ends with “לעולם ועד,” a phrase that typically concludes units.

• The subsequent Halleluya, therefore, fits cleanly as an incipit, aligning with ancient Near Eastern and biblical patterns of opening with praise.

Halleluya, Kesya, Yedidya, and Merḥavya: One Word or Two?

Rav Ḥisda in the name of R' Yoḥanan states that "Halleluya," "Kesya" (כסיה, Exodus 17:16), and "Yedidya" (יְדִידְיָה, II Samuel 12:25) are all single words (i.e. the theophoric element “ya” is not a separate word, rather it's a suffix).

Rav states that "Kesya" and "Merḥavya" (מֵרְחָב־יָה, Psalms 118:5) are each one word.

Rabba, however, maintains that only "Merḥavya" is a single word; the others are separate.

Rav is also cited as asserting that "Yedidya" should be split: "Yedid" is mundane, while "Ya" is sacred.⁷

Rav adds empirical support from a Book of Psalms in his uncle (חביבא) R' Ḥiyya’s beit midrash, which had word “Hallelu” at the end of one line (גיסא - “side") and “Ya” at the beginning of the next (suggesting that it’s two words).

אמר רב חסדא, אמר רבי יוחנן:

1. ״הללויה״

2. ו״כסיה״

3. ו״ידידיה״ —

אחת הן.

רב אמר:

1. ״כסיה״

2. ו״מרחביה״ —

אחת הן.

רבה אמר:

״מרחביה״ בלבד

[...]

אמר רב:

״ידידיה״ נחלק לשנים,

לפיכך:

• ידיד — חול,

• יה — קודש.

[...]

אמר רב:

חזינא תילי דבי חביבא

דכתיב בהו:

• ״הללו״ — בחד גיסא,

• ו״יה״ — בחד גיסא.

[...]

The mishna states that we will say before Him: Halleluya. The Gemara discusses the meaning of this term.

Rav Ḥisda said that R' Yoḥanan said:

1. The word halleluya

2. and the word kesya (Exodus 17:16)

3. and the name Yedidya (II Samuel 12:25)

are each regarded as a single word, not an amalgamation of two smaller words, i.e., Hallelu-ya.

Rav said that

1. kesya

2. and merḥavya (Psalms 118:5)

are single words.

Rabba said:

Only merḥavya is a single word; the others are two words.

[...]

Rav said:

Yedidya is divided into two separate names.

Therefore:

• yedid — is a mundane word,

• whereas ya — is a sacred name, which must be treated respectfully like the other sacred names of God.

[...]

Rav said:

I saw a book of Psalms in the study hall of my uncle, R' Ḥiyya,

in which was written:

• the word hallelu — on one side, at the end of a line,

• and ya — was written on one side, at the beginning of the next line.

[...]

The Meaning of "Halleluya"

R' Yehoshua ben Levi interprets "Halleluya" as "praise Him with many praises" (interpreting the suffix -ya as a superlative rather than a reference to God's name).

אמר רבי יהושע בן לוי:

מאי ״הללויה״?

הללוהו בהלולים הרבה.

[...]

R' Yehoshua ben Levi said:

What is the meaning of the word Halleluya?

It means praise Him [halleluhu] with many praises [hillulim]. According to this opinion, the ya at the end of the word is a superlative, not a divine name.

[...]

The Placement of "Halleluya" in Psalms and Its Significance: Dispute Over Chapter and Section Boundaries

The Talmud cites a debate as to whether the interjection Halleluya marks the end of one psalm⁸ or the beginning of the next:

Rav Ḥisda argues it marks the end, while Rabba bar Huna claims it marks the beginning.

Rav Ḥisda found a Book of Psalms (תילי) in Rav Ḥanin bar Rav's study hall with the words Halleluya placed ambiguously in between chapters, implying uncertainty (מספקא).

אמר רב חסדא: ״הללויה״ — סוף פירקא.

רבה בר רב הונא אמר: ״הללויה״ — ריש פירקא.

אמר רב חסדא:

חזינא להו לתילי דבי רב חנין בר רב

דכתיב בהו ״הללויה״ באמצע פירקא.

אלמא מספקא ליה.

The Gemara continues to discuss the term Halleluya. Rav Ḥisda said: The Halleluya stated in the final verse in several Psalms signifies the end of a chapter.

Rabba bar Rav Huna said: Halleluya marks the start of a new chapter, the beginning of the next psalm.

Rav Ḥisda said:

I saw a book of Psalms in the study hall of Rav Ḥanin bar Rav,

in which it is written Halleluya in the middle of the chapter, i.e., between the chapters, neither at the start of one psalm nor at the end of the next.

Apparently, Rav Ḥanin bar Rav was uncertain where the word belonged.

List of Five Verses Where 'Halleluya' Marks the Start of a New Psalm

Rav Ḥanin bar Rava states that all agree in the following three cases, where a Psalm ends and is followed by the word Halleluya, that Halleluya belongs to the beginning of the next Psalm, not the end of the previous one:

1. Psalms 145 ends with “My mouth shall speak the praise of YHWH…” and the Halleluya that follows introduces Psalm 146.

2. Psalms 112 ends with a description of the wicked perishing, and the next psalm (113) begins with Halleluya.

3. Psalms 135:2 is followed by a Halleluya in verse 3, which marks the start of a new section.

“Biblicists” (קראי) add further cases (of cases where everyone agrees that the Halleluya begins a new chapter rather than ending the previous one):

1. Psalms 110 ends with “He will drink of the brook in the way…” and the Halleluya that follows opens Psalm 111.

2. Psalms 111 ends with “His praise endures forever,” and again, the Halleluya that follows introduces Psalm 112.

אמר רב חנין בר רבא:

הכל מודים ב

1. ״תהלת ה׳ ידבר פי, ויברך כל בשר שם קדשו לעולם ועד (הללויה)״,

   1. ״הללויה״ דבתריה — ריש פירקא.

2. ״רשע יראה וכעס, שניו יחרק ונמס, תאות רשעים תאבד״,

   1. ״הללויה״ דבתריה — ריש פירקא.

3. ו״שעומדים בבית ה׳״,

   1. ״הללויה״ דבתריה — ריש פירקא.

קראי מוסיפין אף את אלו:

1. ״מנחל בדרך ישתה, על כן ירים ראש״,

   1. ״הללויה״ דבתריה — ריש פירקא.

2. ״ראשית חכמה יראת ה׳, שכל טוב לכל עושיהם״,

   1. ״הללויה״ דבתריה — ריש פירקא.

Rav Ḥanin bar Rava said:

Everyone concedes with regard to the verse:

1. “My mouth shall speak the praise of YHWH; and let all flesh bless His holy name forever and ever” (Psalms 145:21),

   1. that the Halleluya that follows, the opening word of the subsequent psalm, marks the start of the next chapter, not the conclusion of the previous one.

2. Likewise, with regard to the verse: “The wicked shall see and be vexed; he shall gnash with his teeth, and melt away; the desire of the wicked shall perish” (Psalms 112:10),

   1. the Halleluya that follows it, is the start of the next chapter.

3. And similarly, with regard to: “You who stand in the house of YHWH” (Psalms 135:2)

   1. the Halleluya that follows it, in verse 3, signifies the start of the next chapter.

Those Sages who were expert in the verses of the Bible add these too:

1. “He will drink of the brook in the way; therefore will he lift up the head” (Psalms 110:7);

   1. the Halleluya that follows it, the first word of the subsequent psalm, is the start of the next chapter.

2. With regard to the verse: “The fear of YHWH is the beginning of wisdom; a good understanding have all they who practice them; His praise endures forever” (Psalms 111:10),

   1. the Halleluya that follows it, marks the start of the next chapter.

Appendix 2 - The “Biblicist” (Kara): Bible Experts in the Talmud

See Jastrow:

קרא m[asculine] (preced[ing] [= H[ebrew] מקרא, “Biblical verse”]) a Biblical scholar, Bible teacher.

Kidd[ushin] 49a אבל אמר לה ק׳ אנא וכ׳ but if he said to her, (thou art betrothed unto me under the condition that) I am a Biblical scholar, she is not betrothed unless he can read the Pentateuch, Prophets and Hagiographa correctly (understandingly), [contrast] to קרינא.

Ber[akhot] 30b, a. e. ר׳ חנינא ק׳ R. Ḥanina, the Bible teacher.

—Pl[ural] (H[ebrew] form) קראים; (ch.) קראי.

Pesik[ta] Shubah, p. 165b ק׳ טובים וכ׳ good Bible teachers, good preachers, like Levi etc.; Yalk. Hos. 533.

A[vodah]. Zar[ah] 40a מתלתא ק׳ שמיע לי (Ar. קיראי) I have it from three authorities (as reliable as the Scriptures, Rashi).

—[see] קרייא.

—[Meg[illah] 24b in Mish[nah] דרך הקראים, a censorial change for המינות, as in Mish. ed. IV, 8, a. Ms. M., v. Rabb. D. S. a. l.

—In later literature קראים Karaites, a Jewish sect recognizing the Bible as sole authority.

Betrothal on condition of Bible or Mishnah literacy and study (Kiddushin 49a)

Kiddushin.49a.11-13

The Talmud discusses betrothal on condition of Bible or Mishnah literacy and study.

A baraita is cited that states that if a man proposes betrothal "on the condition (על מנת) that I am a ‘karyana’,⁹ then once he reads three Bible verses in synagogue, the betrothal is valid.

R' Yehuda disagrees: mere reading isn't enough—he must also translate.¹⁰

תנו רבנן:

״על מנת שאני קריינא״,

כיון שקרא שלשה פסוקים בבית הכנסת –

הרי זו מקודשת.

רבי יהודה אומר: עד שיקרא ויתרגם

[…]

The Sages taught:

If one said to a woman: Be betrothed to me on the condition that I am literate with regard to the Torah,

once he has read three verses in the synagogue

she is betrothed.

R’ Yehuda says that she is not betrothed until he reads and translates the verses.

[…]

The Talmud qualifies the above:

The condition the betrother stated is specifically that he is a “karyana” (קריינא - not “kara” - קרא).

If he said “kara”, the definition is more stringent: he must show that he can read the entire Bible¹¹ “with precision (דיוקא)”.

והני מילי דאמר לה: ״קריינא״,

אבל אמר לה: ״קרא אנא״ –

עד דקרי אורייתא נביאי וכתובי בדיוקא.

And this statement applies only if he said to her: I am literate,

but if he said to her: I am a reader, this indicates that he is an expert in the reading of the Torah,

and she is not betrothed unless he knows how to read the Torah, the Prophets, and the Writings with precision.

The Talmud cites an amoraic debate regarding if he says, "On the condition that I am ‘shoneh’ " (a learner):

Ḥizkiyya says this refers to as a halacha scholar,¹² while R' Yoḥanan defines it as a Bible scholar.¹³

״על מנת שאני שונה״,

חזקיה אמר: הלכות,

ורבי יוחנן אמר: תורה.

The Gemara discusses a similar case: If one said to a woman: Be betrothed to me on the condition that I study [shoneh],

Ḥizkiyya says it means that he studies halakhot,

and R’ Yoḥanan says it means that he studies Torah, i.e., the written Torah.

R’ Ḥanina the Biblicist (Berakhot 30b)

R’ Ḥanina “the Biblicist“ (קרא) stated that the halakha follows R' Yehuda in the name of R' Elazar ben Azarya.¹⁴

R’ Yannai sharply dismissed this view, telling R' Ḥanina to "leave (פוק) [and] read your verses (קראיך) outside (ברא)", as the halakha in fact does not follow them.

Berakhot.30b.2

יתיב רבי חנינא קרא קמיה דרבי ינאי,

ויתיב וקאמר:

הלכה כרבי יהודה שאמר משום רבי אלעזר בן עזריה.

אמר ליה:

פוק קרא קראיך לברא,

דאין הלכה כרבי יהודה שאמר משום רבי אלעזר בן עזריה.

R’ Ḥanina Kara, the Bible expert, sat before R’ Yannai,

and he sat and he said:

The halakha is in accordance with the opinion of R’ Yehuda who said it in the name of R’ Elazar ben Azarya.

R’ Yannai said to him:

Go and read your verses outside, as that halakha is not accepted by the Sages in the study hall, and it belongs outside,

as the halakha is not in accordance with the opinion of R’ Yehuda who said it in the name of Rabbi Elazar ben Azarya.

The Three Biblicists: Rav, Shmuel, and R' Yoḥanan (Avodah Zarah 40a)

Avodah_Zarah.40a.9

Rav Ḥinnana bar Idi made a halachic statement before Rav Adda bar Ahava.¹⁵

When asked by Rav Adda bar Ahava for the source of this ruling (“from where do you know this?“), Rav Ḥinnana replies that he received it from three “Biblicists”:¹⁶ Rav, Shmuel, and R' Yoḥanan.

יתיב רב חיננא בר אידי קמיה דרב אדא בר אהבה,

ויתיב וקאמר:

[…]

אמר ליה: מנא לך הא?

מתלתא קראי שמיע לי:

1. מרב

2. ושמואל

3. ורבי יוחנן.

Rav Ḥinnana bar Idi sat before Rav Adda bar Ahava,

and he sat and said:

[…]

Rav Adda bar Ahava said to him: From where do you know this?

Rav Ḥinnana bar Idi responded: I heard this from three Biblicists:

1. From Rav

2. and Shmuel

3. and R’ Yoḥanan.

1. All the occurrences are after a biblical historical defeat of an enemy, referred to as “עמדו עליהן” - literally: “stood up against them”.

The literary formula for all six opinions in this list is as follows:

רבי [פלוני] אומר:

קבוצה] אמרוהו],

בשעה שעמד עליהם [אויב]

הם אמרו: ״לא לנו ה׳ לא לנו״,

משיבה רוח הקודש ואמרה להן: ״למעני למעני אעשה״.

R' [X name] says:

[Y biblical historical group] recited it (אמרוהו)

when (בשעה) [Z enemy] stood against them (עמד עליהם)

They said: “Not to us, God, not to us, but to Your name give glory” (Psalms 115:1).

The Holy Spirit responded and said to them: “For My own sake, for My own sake, will I do it” (Isaiah 48:11).

See the next section where “The Sages (consensus)” opinion is repeated word-for-word the same as in an earlier section.

2. After the drowning of the Egyptians. This opinion is the same as that of R' Yosei citing his son Elazar earlier in the sugya, see Part 1 of this series, section “Who First Recited Hallel? Attribution to Moses and the Sea Crossing; Attribution to King David; Historical Passover sacrifice, lulav-waving, and Micah’s Idol as Counter-Arguments“:

הלל זה מי אמרו?

רבי יוסי אומר:

אלעזר בני אומר:

משה וישראל אמרוהו,

בשעה שעלו מן הים.

who recited this hallel?

R' Yosei says:

My son Elazar says that

Moses and the Jewish people recited it

when they ascended from the sea.

3. This opinion was cited word-for-word in an earlier section of the sugya, see Part 1 of the series, section “Origins and Function of Hallel: Prophetic Institution of Hallel for Use in Times of Trouble and Redemption“.

4. YH - a name of God, related to the Tetragrammaton - YHWH. See the proceeding. And compare my piece “Jehoiakim's Arrogance: Rejecting the Warnings of Lamentations and Burning Its Names of God (Lamentations 1:1-5; Moed Katan 26a)“, in section “Appendix - The Nine Sacred Names of God That Must Not Be Erased and the Ten Divine Descriptives Permitted to Erase (Shevuot 35a)“, where names of God (Adonai and Yah and/or the Tetragrammaton) are referred to by their first two Hebrew letters:

יש שמות שנמחקין, ויש שמות שאין נמחקין –

אלו הן שמות שאין נמחקין:

כגון

[…]

״אלף דלת״

ו״יוד הי״

[…]

There are names of God that may be erased and there are names of God that may not be erased due to their inherent sanctity.

These are names that may not be erased:

For example:

[…]

alef dalet [=ADNY = Adonai],

yod heh [=YH / YHWH]

[…]

5. See Wikipedia, “Theophory in the Bible”, section “Yah theophory”. And see also my “Godly Nomenclature: Theophoric Names in the Hebrew Bible“, based on that entry.

6. קראי - Kara’i.

See my Appendix on this word: “Appendix 2 - “Reader” (Kara): Bible literacy in the Talmud“.

7. There's an halakhic distinction between secular and divine names; Yah is divine, see my previous piece on this, in an Appendix, cited in a previous footnote.

8. פירקא - “chapter”.

9. קריינא - literally: “a reader”, i.e. literate, tested via his reading a few Bible verses.

10. יתרגם - “yetargem”.

“Translate” (=Targum) in the Talmud typically refers specifically to the received Aramaic translation of the Bible.

See Wikipedia, “Targum“, section “Two major targumim“:

The two most important targumim for liturgical purposes are:

• Targum Onkelos on the Torah

• Targum Jonathan on the Nevi'im

These two targumim are mentioned in the Babylonian Talmud as targum dilan ("our Targum"), giving them official status.

11. אורייתא נביאי וכתובי - “Torah, Prophets, and Writings“, i.e. Tanakh.

See Wikipedia, “Hebrew Bible“, section “Tanakh“, with slight adjusments:

Tanakh is an acronym, made from the first Hebrew letter of each of the Masoretic Text's three traditional divisions: Torah (literally 'Instruction' or 'Law'), Nevi'im (Prophets), and Ketuvim (Writings)—hence TaNaKh.

The three-part division reflected in the acronym Tanakh is well attested in the [Talmudic] literature.

During that period, however, [the term] Tanakh was not used. Instead, the [term] was Mikra (מקרא, meaning “reading” or “that which is read”), because the biblical texts were read publicly (E.B. or because they were read from a book/scroll, as opposed to from memory).

The acronym 'Tanakh' is first recorded in the medieval era.

12. הלכות - “halakhot“ - this is indeed the more typical referent of “shoneh”, as opposed to Bible.

13. תורה - specifically the Pentateuch.

14. The specific details of the halacha being referred to aren’t relevant for our purposes here.

15. The specific details of the halacha being referred to aren’t relevant for our purposes here.

16. קראי.

Ed. Steinsaltz incorrectly translates this word here as “verses”.