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According to the Talmud one who recites Hallel every day is a heretic. Then, why is OK to recite similar tehillim (146-150) as part of pseukei d'zimra? How are these different from Hallel?

Is the Talmud saying that the Tehillim which make up Hallel should not be said every day or is the Talmud saying that the blessing beracha kriah hallel should not be said every day? I could understand the latter but it would be difficult to understand why the particular tehillim in Hallel cannot be said every day while the tehillim in Pseukei Dzimra in contrast can be said every day.

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The whole statement in the Talmud in context, Maseches Shabbos 118b, is:

א"ר יוסי יהא חלקי מגומרי הלל בכל יום איני והאמר מר הקורא הלל בכל יום הרי זה מחרף ומגדף כי קאמרינן בפסוקי דזמרא

Rabbi Yosi says "Let my portion be among those who complete Hallel every single day." This can't be, doesn't Master say "One who reads Hallel every day - this is a [heretic]" When we said [the first statement] it was referring to Pseukei d'Zimra.

Rashi says the issue is that Hallel was specifically enacted at a specific time, and by saying it all the time one is turning it into a song, not a prayer. Contrasting that with Pesukei DeZimra which was established to be said every day, it doesn't have this issue.

The Shiloh (towards the end of עניני תפילה וקריאה בספר תורה) brings Rashi, and also quotes Rabbeinu Yona who brings an opinion that the issue is saying the Bracha on Hallel, but Rabbeinu Yona rejects this by saying that the statement in the Talmud includes when a Bracha is not said and instead explains that Hallel is said so that no harm should befall the congregation by invoking the miracles of the Exodus. We say Hallel at times that remember when such events occurred. By saying it every day one is implying that Hashem does not perform daily miracles and one needs to invoke the miracles of the Exodus instead. Whereas Ashrei invokes the daily miracles and should be said every day - one who does is guaranteed a place in the world to come.

The Shiloh then quotes the Yerushalmi which says that Hallel references idols of silver and gold. By saying it every day it is like mocking Hashem that He cannot get rid of them.

The Shiloh then gives his own answer - Hallel is said at times when we remember the Exodus, and thus is appropriate when associated with the Exodus to commemorate the miracle (it is said on Rosh Chodesh because Rosh Chodesh establishes the day of the holidays). However, by saying it every day it would imply that there is something essential and defining about G-d in the miracles that he did with the Exodus, which violates the idea that G-d is פשוט תכלית הפשיטות - completely without form or definition.

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It doesn't dispel the question or change it drastically. The fact that the Talmud also asks the OP's question gives it all the more standing in fact. –  Double AA Jun 6 at 19:09
    
@DoubleAA The quote says that Pesukei Dezimra is different because Hallel is designed to be said in commemoration of miracles (like Chanukah) and for Yom Tov. Saying it every day demeans it. Pesukei Dezimpa was designed to be said every day. That is the point of the last sentence in the gemoro. –  sabbahillel Jun 6 at 20:49
    
To rephrase my question, is the Gemara saying that the tehillim which make up Hallel should not be said every day or is the Gemara saying that the blessing beracha kriah hallel should not be said every day? I could understand the latter but it would be difficult to understand why the particular tehillim in Hallel cannot be said every day while the tehillim in Pseukei Dzimra in contrast can be said every day. –  user5544 Jun 6 at 21:35
    
@sabbahillel Where do you see the Gemara saying that? –  Double AA Jun 6 at 21:45

Added to expand the point originally made by @Yishai

Note the discussion in Maseches Eruchin 10b of Hallel on Rosh Chodesh (leaving out part of the Tehillim that make up the full Hallel) also brings up this issue. The Talmud (Ta'anit 28b) records that Rav was visiting Bavel and he saw the people reciting Hallel on Rosh Chodesh. Rav wanted to stop the congregation from reciting Hallel, but when he saw that they skipped verses (the so called "half" Hallel), he said it was ok because he realized that they were only reciting Hallel as a custom.

We have similar questions brought up about saying Hallel (with or without a bracha (in tzibur or privately) on Yom Ha'atzmaut. However, the point is that Hallel is restricted to specific special occasions and should not be said at other times.

Based on the gemoro about Rosh Chodesh, we see that it is about saying that entire set of tehillim.

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Don't you only see that it shouldn't be said at lots of other times (ie. "every day")? –  Double AA Jun 8 at 14:20

Not familiar with the gemara, however, the brachas and specific formulation of the kepitlach make pezukei d'zimra very different from hallel.

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care to explain your dislike for this answer? perhaps you know something I don't that I can learn... –  Dude Jun 6 at 17:54
    
I don't see how this answers the question. What is the difference between PdZ and Hallel? –  Double AA Jun 6 at 19:09
    
This does not provide an answer to the question. To critique or request clarification from an author, leave a comment below their post. –  Bruce James Jun 6 at 20:05
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What I don't understand is why any of those distinctions are relevant? –  Double AA Jun 6 at 21:46
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@Dude, you seem to have simply reworded the question. –  Danny Schoemann Jun 7 at 19:19

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