{"id":9211,"date":"2000-12-02T00:07:28","date_gmt":"2000-12-01T22:07:28","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=9211"},"modified":"2019-05-14T13:25:53","modified_gmt":"2019-05-14T10:25:53","slug":"12-02-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/12-02-07\/","title":{"rendered":"07. Hallel<\/em>"},"content":{"rendered":"

It is a mitzva to thank and praise God for the festivals He gave us; we therefore recite Hallel<\/em>. However, Hallel<\/em> is not said on every festival. There are three requirements which must be met for Hallel<\/em> to be said: 1) the day is referred to as a mo\u2019ed<\/em>; 2) there is a prohibition of melakha<\/em> on that day; 3) there were special sacrifices offered then during Temple times. Therefore, Hallel<\/em> is recited on all seven days of Sukkot \u2013 they are all referred to as mo\u2019ed<\/em>, there is a prohibition of melakha<\/em> then, and each day involved the sacrifice of a different number of bulls. Similarly, Hallel<\/em> is recited on Shemini Atzeret, the first day of Pesa\u1e25, and Shavu\u2019ot.<\/p>\n

In contrast, on \u1e24ol Ha-mo\u2019ed<\/em> of Pesa\u1e25 and the last day of Pesa\u1e25, Hallel<\/em> is not recited. Even though they are referred to as mo\u2019ed<\/em> and there is a prohibition of melakha<\/em> then, nevertheless since each day involved the same number of offerings as the first day, there is nothing new on which to recite Hallel<\/em> (Arakhin<\/em> 10a-b).<\/p>\n

Some suggest an additional reason for the omission of Hallel<\/em>. The Egyptians drowned on the seventh day of Pesa\u1e25, which is cause for a little grief. This is reflected in the midrash<\/em> which records God scolding the angels who wanted to sing His praises then: \u201cMy creations are drowning in the sea and you are singing praises?!\u201d True, the Jews of that generation certainly needed to rejoice and to sing God\u2019s praises for their salvation, but there is no mitzva for Jews to say Hallel<\/em> every year on the seventh day of Pesa\u1e25. Furthermore, since we do not say Hallel<\/em> on that Yom Tov, it is not proper to say it on the preceding days of \u1e24ol Ha-mo\u2019ed<\/em>, as they are of lesser sanctity. Therefore, the obligation to say Hallel<\/em> on Pesa\u1e25 is only on the first day (Shibolei Ha-leket<\/em> based on the Midrash; Beit Yosef<\/em>, O\u1e24 490:4; MB ad loc<\/em>. 7).<\/p>\n

Even though there is no mitzva to recite Hallel<\/em> on the last six days of Pesa\u1e25 or on Rosh \u1e24odesh, the custom is to recite it then. However, in order to make it clear that this recitation is a custom and not a law, two paragraphs of Hallel<\/em> are skipped. (The full Hallel<\/em> is comprised of chapters 113-118 of Tehilim. On the last six days of Pesa\u1e25 and Rosh \u1e24odesh, we skip chapters 115:1-11 and 116:1-11.)<\/p>\n

There is a disagreement among the Rishonim as to whether a berakha<\/em> is recited over Hallel<\/em> on the last six days of Pesa\u1e25 and Rosh \u1e24odesh. According to Rambam and Rashi the answer is no, since a berakha<\/em> should not be recited before fulfilling a custom. In contrast, Rabbeinu Tam, Rosh, and Ran maintain that a berakha<\/em> is recited on a custom as important as this one. In practice, Ashkenazim do recite the berakha<\/em>, even when praying alone. The custom of Sephardim living in Eretz Yisrael is not to recite the berakha<\/em>, and the custom of most North African communities is that the \u1e25azan<\/em> recites the beginning and concluding berakhot<\/em> (\u201clikro et ha-Hallel<\/em>\u201d and \u201cyehalelukha<\/em>\u201d) out loud for everyone in the synagogue, but those praying alone do not recite the berakhot<\/em>. Everyone should continue the custom of his ancestors.[7]<\/a><\/sup><\/p>\n

Hallel<\/em> is customarily recited after the completion of the Amida<\/em> of Sha\u1e25arit<\/em>. One should try to recite it with the congregation. If one comes late to synagogue and arrives when the congregation is reciting Hallel<\/em>, according to many he should recite Hallel<\/em> together with them, and then go back to Pesukei De-zimra<\/em> (MB 422:16). See Peninei Halakha<\/em>: Zemanim<\/em> 1:13 for customs concerning the recitation of Hallel<\/em>.<\/p>\n

\n
\n
\n[7]<\/a>. See Peninei Halakha: Zemanim<\/em> 1:12 n. 16, where we explain that even though Rosh \u1e24odesh has special sacrifices, since melakha<\/em> is permitted there is no obligation to recite Hallel<\/em>, and thus the status of Rosh \u1e24odesh is similar to that of the last six days of Pesa\u1e25. We explain there the positions of various Rishonim and A\u1e25aronim. I will also note here that on the days when the full Hallel<\/em> is recited, some say that it is a Torah obligation (Behag<\/em>; Yere\u2019im<\/em>; Smak<\/em>; Ramban). Others maintain that it is rabbinic (Rambam; Rashi; Sha\u2019agat Aryeh<\/em> \u00a769). Yet others are of the opinion that the obligation has the status of divrei kabbala<\/em>, which means it goes back to verses in the Prophets or Writings (Raavad; Kesef Mishneh<\/em> states that Rambam agrees). See Encyclopedia Talmudit<\/em>, s.v. \u201cHallel.\u201d<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

It is a mitzva to thank and praise God for the festivals He gave us; we therefore recite Hallel. However, Hallel is not said on every festival. There are three requirements which must be met for Hallel to be said: 1) the day is referred to as a mo\u2019ed; 2) there is a prohibition of […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[138],"tags":[],"class_list":["post-9211","post","type-post","status-publish","format-standard","hentry","category-12-02"],"yoast_head":"\n07. 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