This M.Y. answer explains why many shuls recite Hallel during the first two nights of Pesach. It seems that most of the opinions state that one should say a bracha in shul.

It seems that there is always a requirement to say a bracha before Hallel. Th exception is the Hallel said during the Seder, and the linked answer sattes a reason why the bracha is omitted.

So this makes me wonder about Chazon Ish's opinion not to say the bracha in shul. Is it because he is "imitating" the same rule that the bracha is omitted at the Seder Hallel, or is there something else to his reasoning?

  • see judaism.stackexchange.com/q/70725/759 and consider revising your question in light of the information there. For various opinions about how many blessings to say on Hallel at the Seder see Tur OC 473
    – Double AA
    Mar 27, 2018 at 14:07
  • @DoubleAA Thanks for that link. Very informative. I've edited my question. Inform me is it is unclear, still. It's possible that something in Tur may answer this. If so, please place as your answer.
    – DanF
    Mar 27, 2018 at 14:27
  • related judaism.stackexchange.com/a/70370/759
    – Double AA
    Mar 28, 2018 at 20:09
  • Sefardim don't recite a brocho on hallel on Rosh Chodesh. Brocho is recited on hallel when hallel is a mitzvah, or for Ashkenazim even on a minhag Mar 29, 2018 at 0:04
  • @NaftaliTzvi You've put a bit of a spin in your comment. "Brocho is recited on hallel when hallel is a mitzvah." What qualifies Hallel is being a mitzvah? I would think Sipur Yetzi'at Mitzrayim is a mitzvah. The Seder includes that mitzvah. Wouldn't the Hallel in the Hagadah be attached to that mitzvah, also, and, therefore, require a bracha?
    – DanF
    Mar 29, 2018 at 2:10

1 Answer 1


Just saw this Ran (Pesachim 26, dapei Harif). He discusses the opinions regarding the bracha on Hallel at the Seder itself.

1) Make a bracha, either at the meal or in shul, whatever comes first. Saying it in Shul seems to be a "Good Thing", but not obligatory (based on Meseches Soferim).

2) He quotes Rav Hai Gaon as not reuiring a bracha, because "This is not kerias Hallel, but a shirah", as we say in the Haggada Lefichach... "and thus we must praise etc."

(Ed. I assume he means that it doesn't need a bracha because the shira is part of the Haggada "experience", which itself, for some reason, doesn't get a bracha.)

This would then support either not saying it at all in shul, as we haven't said the Haggada, and certainly not saying a bracha.

That said, the continuation of the Ran seems to indicate a different reason for not saying a bracha at the Seder, which conforms better to Meseches Soferim, as well as a Yerushalmi he brings. He writes that since people who say a bracha in shul wouldn't say one at home, Chazal "made things equal" and removed the requirement for a bracha.

This approach clearly assumes that shul does get a bracha, (and Seder should but doesn't) but doesn't fit with Rav Hai's reasoning of shira.

The Tur, AFAIK, implies that since the bracha on Hallel at the seder is a dispute, it's good to say it in shul with a bracha, which fits with the Ran himself.

So, in summary, the original opinion of Rav Hai not to say a bracha at the seder would also account for not saying a bracha anywhere else. If the Chazon Ish was worried about that, that may be why ruled against saying a bracha. The reading of Hallel is then simply in deference to the Meseches Sofrim passage which implied that it's a "Good Thing" to say it in shul.

  • +1 for this source. Just before Yom Tov, a Chassidc friend gave me a 3-page analysis of the debate between O.C. and Rama regarding the sources of their differences and it overlaps some of what you mentioned. I think the source is online. When I have a chance, I'll post a summary, here. It was a rather complex article.
    – DanF
    Apr 2, 2018 at 2:40

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