Hallel הלל

The Sages said: The prophets among them established that Israel should recite it [Hallel] at every season, and upon every trouble that does not come upon them [a euphemism for the reverse], then when they are redeemed, they recite it upon their redemption.

Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak: An individual recites the complete Hallel on 18 days [throughout the year] – the eight days of Chag [Sukkot and Shemini Atzeret], eight days of Chanuka, the first festive day of Pesach, and the festival of Atzeret (Shavuot). And in the diaspora, 21 days – the nine days of Chag, eight days of Chanuka, the first two festive days of Pesach, and the two festive days of Atzeret.

Us, why do we say these [specific Tehillim in Hallel]? Because they include these five things: the exodus from Egypt, the splitting of the Red Sea, the giving of the Torah, the resurrection of the dead, and the birthpangs of Mashiach.

One for whom a bondsman or a woman or a minor recites [Hallel]–he repeats what they say after them…

They recite it for him – They practiced thus: one would read Hallel and discharge the obligation for the many. If [the reader] was a slave or woman or minor, since they are not obligated in the matter, they cannot discharge the obligation of those who are obligated. Therefore, he would repeat after him [or her, word for word] everything that he said.

(2) Hallel - ...It is further explained in Sukka 38 and in the halachic authorities that women are exempt from Hallel since it is a positive time-bound mitzva… Know that it is clear that, in any case, she [a woman] herself can recite Hallel and recite a beracha over it even though she is not obligated, as with all positive time-bound mitzvot where they [women] are meticulous and recite a beracha.

(5) ...Women are exempt from every Hallel because it is a positive, time-bound commandment.

This indicates that a woman is exempt from Hallel on Sukkot and Shavuot, because it is a [positive] time-bound mitzva. Yet regarding Hallel on Pesach nights, Pesachim 108a indicates that women are obligated in the four cups [of wine], and presumably the four cups were established specifically so we could say Hallel and the Hagadda over them. Hallel on Pesach is different because it is on the miracle, and they too [women] were part of that miracle, but here [on other festivals] it is not recited because of a miracle.

…So then [we should say it on] Rosh Chodesh, which is called a mo’ed? It was not sanctified with a [prohibition against] doing work, as it is written (Yeshayahu 30:29) “This song will be for you like a night that was sanctified as a festival.” A night sanctified as a festival [when work is prohibited] requires shira, and one not sanctified as a festival does not require shira.

Rav arrived in Bavel and saw that they recited Hallel on Rosh Chodesh. He thought he should stop them. When he saw that they skipped sections, he said, “This indicates that they are acting in accordance with the custom of their fathers.” It is taught: An individual should not begin [Hallel], but if he began, he finishes [it].

When he saw that they skipped sections, he said, ‘This indicates that they are acting in accordance with the custom of their fathers.’” This indicates that Rav thought that people did not recite [Hallel] at all. If so, our saying it is certainly just a custom and not an obligation as on the eighteen days. In any case, Rabbeinu Tam says that one must recite a beracha over it, as indicated by the fact that he [Rav] thought to stop them …For otherwise, the moment Rav saw that they did not recite a beracha before it, he would have instantly been able to understand that it was not [treated as obligation] but as custom…

Every matter which is a custom, even if it is a custom of the prophets, like taking the willow on Hoshana Rabba, and it goes without saying a custom of the sages, such as reciting Hallel on Rosh Chodesh and chol ha-mo’ed of Pesach, one does not recite a beracha over it.

They recite Hallel be-dilug, whether an individual or the community. There are those who say that the congregation recites a beracha over it…but the individual does not recite a beracha over it. There are those who say that even the congregation should not recite a beracha over it, neither at the beginning nor at the end, and this is Rambam’s view and thus we practice in the entire Land of Israel and its surroundings. Rema: There are those who say that even an individual recites a beracha over it. Thus we practice in these lands. In any case, a person should take care to recite it communally in order to recite a beracha over it with the congregation.

Every day of chol ha-mo’ed and the last two days of Yom Tov, Hallel is read be-dilug as on Rosh Chodesh.

(2) Magen Avraham indicates that this law [exempting women from Hallel] also applies on Rosh Chodesh. But, in my humble opinion, this is not clear. For this is relevant only on days on which we complete Hallel…It makes sense that for Hallel on Rosh Chodesh, when it is our custom to recite a beracha, a woman may also recite a beracha like men…. And in the siddur of Ya’avetz, he wrote that women should not recite a beracha over Hallel on Rosh Chodesh, but practice is not in accordance with his opinion.

One who had a bondsman or woman or minor reciting [Hallel] to him repeats after them what they say, and a curse should befall him.

A curse should come upon him because a bondsman and a woman also are not obligated in Hallel, for it is a positive time-bound commandment.

… Only on days when we complete Hallel, when men have a rabbinic obligation, are women unable to discharge [men’s obligations], even in a place where [women] are already accustomed to do this mitzva. For [women are reciting Hallel] only as a custom, and men as an obligation. But on days on which we do not complete the Hallel, when for men it is also just a matter of custom, if in a given place women also took on the custom of this mitzva, what is the difference between them [men and women]? Perhaps the Magen Avraham was referring to a place where women did not adopt this mitzva until now, so they have no obligation at all, even as a custom, and now the woman wishes to recite and discharge [a man’s obligation], and further study is required…

Rabbi Akiva expounded: when Israel came up from the sea, they set themselves to reciting song. How did they recite song? Like an adult who leads Hallel and they repeat after him the beginning of each section [of Tehillim]

Like an adult who leads Hallel: He recites it for the congregation to discharge their obligation.

From the minhag of Hallel. From what we see practiced nowadays in synagogues…We say all of Hallel along with the leader until “Hodu” and respond “Hodu” after him and go back to reciting [Hallel] with him until “Ana” and respond ”Ana hoshi’a na” and “Ana hatzlicha na” after him, as we do, and this is not like the recitation of the first ones [Tannaim], who would respond “halleluyah” after everything…And Rava said that from the current custom we learn what is the essence of reciting Hallel when they first enacted it… what the first ones [Tannaim] established to respond for those who are and are not expert [in reciting it].

To recite it in the community: If one comes to the synagogue close to the time of Hallel, he should recite Hallel first with the community and then pray.

Fulfillment of the mitzva of response is applicable only in a congregation—for the prayer leader recites, invites, and demands that the congregation respond…Indeed the individual is able to fulfill only the simple mitzva of reciting Hallel, and lacks the complete mitzva of Hallel that comes into being with the response of the congregation.

[“Halleluyah. Halleu avdei Hashem. Hallelu et shem Hashem.] Praise God. Give praise you servants of God. Praise the name of God.” From here the sages said that [responsive] Hallel needs no less than three people. To whom does he say “Hallelu/Praise” [in plural]? To two people. ]And the one who says it is one, so there are three.[

There are those who say that when an individual recites Hallel, he says it to two people so they will say the beginning of each [responsive] section with him, for then it is like many [people].. This practice was adopted with “Hodu” but not with ”Ana.”

Later halachic authorities wrote that there is no practical difference in this matter between Rosh Chodesh and days on which we complete the Hallel, and in all cases one should say it to two [people]…but they wrote that the essence of this matter is only lechat’chila [ideally], , and if there aren’t two people available, he need not chase after them.

What is [described] in midrash Tehillim, [a man] with his wife and a minor of educable age, can recite “Hodu” [on seder night].

“And Miriam led them [the women] responsively:” The verse tells us that just as Moshe said shira [song] for the men, so did Miriam say shira for the women.