{"id":5164,"date":"2010-02-01T13:00:27","date_gmt":"2010-02-01T11:00:27","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5164"},"modified":"2010-02-01T13:00:27","modified_gmt":"2010-02-01T11:00:27","slug":"05-01-13","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/05-01-13\/","title":{"rendered":"13 \u2013 Customs Relating to the Recital of Hallel"},"content":{"rendered":"

One must stand while reciting the Hallel<\/em>, because Hallel<\/em> is a testimony to God\u2019s glory, and witnesses must stand while testifying. After the fact, if one said Hallel<\/em> sitting or lying down, he has nonetheless fulfilled his obligation. Someone who is ill and cannot stand may say it sitting or lying down from the outset (Shulchan Aruch<\/em> 422:7, Mishna Berura<\/em> 28).<\/p>\n

One should not interrupt the recitation of Hallel<\/em>, even by just remaining silent. In the case of a pressing need, however, like preventing an insult, one may interrupt. One may also interrupt Hallel<\/em> in order to recite \u201choly responses\u201d [like Kedushah<\/em>, Kaddish<\/em>, and Barachu<\/em>]. One should say Hallel<\/em> in order, from beginning to end. One who said it out of order has not fulfilled his obligation and must go back to the place where he erred and read it in its proper sequence (Shulchan Aruch<\/em> 422:4-6). It is proper to read Hallel<\/em> slowly and pleasantly, and many congregations have a custom to sing portions of the verses.<\/p>\n

Our Sages ordained that Hallel<\/em> be said immediately after Shacharit <\/em>prayers After all, we mention the uniqueness of Rosh Chodesh<\/em> in the Silent Prayer, by saying Ya\u2019aleh VeYavo<\/em>. Therefore, it is appropriate to [immediately] continue praising God and thanking Him for sanctifying the Jewish people and the New Moons. Under extenuating circumstances, one may say it later in the day, because, according to the letter of the law, the entire day is suitable for the reading of Hallel<\/em>(Megillah<\/em> 20b).<\/p>\n

There are various customs surrounding the Hallel\u2019s recital, regarding<\/em> which verses are repeated twice, and which verses are said responsively, etc. All the customs are proper, and every community should continue following its custom (Sukkah<\/em> 38a-39a; Shulchan Aruch<\/em> 422:3).<\/p>\n

Customarily, the cantor reads four verses aloud (Tehillim,<\/em> 118:1-4): 1) \u05d4\u05d5\u05d3\u05d5 \u05dc\u05d4’ \u05db\u05d9 \u05d8\u05d5\u05d1 \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5 \u2013 Give thanks to the Lord for He is good, for His kindness endures forever.<\/em> 2) \u05d9\u05d0\u05de\u05e8 \u05e0\u05d0 \u05d9\u05e9\u05e8\u05d0\u05dc \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5 \u2013 Let Israel say now, \u201cFor His kindness endures forever.\u201d<\/em> 3) \u05d9\u05d0\u05de\u05e8\u05d5 \u05e0\u05d0 \u05d1\u05d9\u05ea \u05d0\u05d4\u05e8\u05df \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5 \u2013 Let the House of Aharon say now, \u201cFor His kindness endures forever.\u201d<\/em> 4) \u05d9\u05d0\u05de\u05e8\u05d5 \u05e0\u05d0 \u05d9\u05e8\u05d0\u05d9 \u05d4’ \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5 \u2013 Let those who fear the Lord say now, \u201cFor His kindness endures forever.\u201d<\/em> According to Ashkenazi custom, the congregation responds,\u05d4\u05d5\u05d3\u05d5 \u05dc\u05d4’ \u05db\u05d9 \u05d8\u05d5\u05d1 \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5 to each of these verses. According to the Sefardic custom, however, the congregation repeats each verse after the cantor[17]<\/a><\/sup>.<\/p>\n

Regarding the duplication of verses, it has become the accepted custom, in the last few generations, to repeat all the verses from \u05d0\u05d5\u05d3\u05da until the end of Hallel<\/em>(Tehillim,<\/em> 118:21-29). The reason we say these verses twice is that the beginning of the chapter repeats every idea twice, but from \u05d0\u05d5\u05d3\u05da on, the verses cease repeating themselves. We, however, continue the pattern of the Psalm and double up the rest of the verses. Furthermore, King David, his father Yishai, and his brothers composed these verses, as the Talmud relates (Pesachim<\/em> 119a). Thus, because of their importance, [Chazal<\/em>] wanted us to say them twice.<\/p>\n

We read the verse, \u05d0\u05e0\u05d0 \u05d4’ \u05d4\u05d5\u05e9\u05d9\u05e2\u05d4 \u05e0\u05d0, \u05d0\u05e0\u05d0 \u05d4’ \u05d4\u05e6\u05dc\u05d9\u05d7\u05d4 \u05e0\u05d0 \u2013 “Please, O Lord, save us; Please, O Lord, make us successful”<\/em>(Tehillim,<\/em> 118:25), in a special way, saying the first part twice, and then the second part twice[18]<\/a><\/sup>.<\/p>\n

\n
\n
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[17]<\/a>Rav Amram Gaon<\/em> mentions both customs in his siddur<\/em>, the first one as the Sefardic custom, and the second as the Ashkenazi practice. Tosafot<\/em> and the Ran<\/em> (Sukkah<\/em> 38b) also cite the Ashkenazi custom [as described above], as do the Tur<\/em> and Beit Yosef<\/em> 422:3. The congregation fulfills their obligation to say [the other three verses] by hearing the cantor chant them out loud. Therefore, they can simply answer \u05d4\u05d5\u05d3\u05d5 \u05dc\u05d4’ \u05db\u05d9 \u05d8\u05d5\u05d1 \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5. Many Acharonim<\/em> write that since there is reason for concern that some congregants may not hear the cantor properly, it is best for the congregation to say the verses along with the cantor, finish shortly before him, and then answer \u05d4\u05d5\u05d3\u05d5 \u05dc\u05d4’ \u05db\u05d9 \u05d8\u05d5\u05d1 \u05db\u05d9 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d5. This is the opinion of Magen Avraham<\/em> 422:8, Eliyah Rabbah<\/em> 13, Machatzit HaShekel<\/em> and Mishna Berura 20. See also Sefer Rosh Chodesh<\/em> 6:15.<\/p>\n<\/div>\n

\n

[18]<\/a> According to Sefardic tradition, the cantor, followed by the congregation, says the first part twice and then the second part twice. The Ashkenazi custom is that the cantor and the congregation say each verse responsively. This raises a question. The Talmud states in Megillah<\/em> 22a that one is forbidden to interrupt a verse in the middle, except for the purpose of teaching young children. Tosafot<\/em> (Sukkah<\/em> 38b) answer that two people composed this verse \u2013 David and his brother. The Kolbo <\/em>suggests that one is forbidden to split a verse in two only if it is from the Torah (Magen Avraham<\/em> 422:8). The Maharsham <\/em>explains in Da\u2019at Torah<\/em> that one is permitted to divide a verse if it is being used for prayer. See Sefer Rosh Chodesh<\/em> 6:18, n. 37.<\/p>\n

Ashkenazim<\/em> say the four verses beginning with the words \u05d0\u05d5\u05d3\u05da, \u05d0\u05d1\u05df \u05de\u05d0\u05e1\u05d5, \u05de\u05d0\u05ea \u05d4’, \u05d6\u05d4 \u05d4\u05d9\u05d5\u05dd twice. The custom of many Jews from North Africa is that the cantor says each verse once, after which the congregation responds likewise, and since \u201chearing is like answering,\u201d it is considered as if they said each verse twice.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

One must stand while reciting the Hallel, because Hallel is a testimony to God\u2019s glory, and witnesses must stand while testifying. After the fact, if one said Hallel sitting or lying down, he has nonetheless fulfilled his obligation. Someone who is ill and cannot stand may say it sitting or lying down from the outset […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-5164","post","type-post","status-publish","format-standard","hentry","category-05-01"],"yoast_head":"\n13 \u2013 Customs Relating to the Recital of Hallel - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/05-01-13\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"13 \u2013 Customs Relating to the Recital of Hallel - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"One must stand while reciting the Hallel, because Hallel is a testimony to God\u2019s glory, and witnesses must stand while testifying. 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