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One of the reasons given for only saying half Hallel on Pesach (Shibolei Haleket I believe) is because we limit our joy at the destruction of the Egyptians as they are the handiwork of Hashem.

Why don’t we have a similar logic on Chanukah and limit our joy at the destruction of the Greeks and thereby only say half Hallel on Chanukah?

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    Note that we do say whole Hallel on the first day(s) of Pesach, despite the death of the Egyptian firstborns that took place on the night of the fifteenth of Nissan.
    – Joel K
    Dec 6, 2018 at 4:44
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    Maybe because that's not the main reason we say don't say full Hallel on every day of Pesach. It's just an extra Midrash.
    – Double AA ♦
    Dec 6, 2018 at 11:27
  • Despite it's popularity, I don't think such a reason exists. Can you show that it does? AFAICT, the referenced opinion just explains why the one day that gets a full Hallel for the whole holiday of Pesach is day 1 not day 7 when we may have expected it bc of the song of the sea and the completion of the redemption. It is not a reason to not say full Hallel every day.
    – Double AA ♦
    Dec 6, 2018 at 11:28
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    Did many Greeks die? They were expelled but I've never heard of any dying (I'm sure some did, it's just not very notable or important)
    – Double AA ♦
    Dec 6, 2018 at 12:00
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    וקבעו שמונת ימי חנוכה אלו להודות ולהלל how could we imagine not saying Hallel all eight days when that's the whole point of the holiday?
    – Double AA ♦
    Dec 6, 2018 at 12:13

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Aruch Hashulchan 683:

Chanukah is similar to Succas. Each day‘s sacrifices varied on Succas; each day’s candles are different one to the next. In that respect Hallel is also completed on Chanukah like Succas. As I wrote in 670:5, on account of the decrees, they couldn’t bring the Succas sacrifices, so Chanukah was established in place [at that time]. Therefore full Hallel is said just like on Succas.

בחנוכה גומרין את ההלל, משום דבכל יום נעשה בו נס בפך השמן. ועוד: דבכל יום חלוק בנרותיו, לפי המהדרין מן המהדרין, והוי כסוכות שחלוקים בקרבנות וגומרין את ההלל. ועוד: שהרי קורים בנשיאים, ובכל יום נשיא של יום זה חלוק משל חבירו. אם כן כל נשיא צריך לגמור ההלל על קרבנותיו (בית יוסף). ועוד: דכפי מה שכתבתי בסימן תרע, עשו שמונה ימי חנוכה תחת ימי הסוכות, שלא עשאו אז. וממילא דגומרין את ההלל כבחג הסוכות.

Beit Yosef 683:

Since each day’s amount of lights is different than the last, in that respect it is like Succas which has separate sacrifices each day [and has complete Hallel]. Also, since we read one of the princes each day, and each one needs to complete the Hallel for his sacrifice, it wouldn’t be right to have a different reading and not read the [whole] Hallel.

כל ח' ימי חנוכה גומרים את הלל בפ"ב דערכין (י:) מימרא דר' יוחנן משום ר"ש בן יהוצדק וכתוב בשבלי הלקט שהטעם משו' דחלוק בנרותיו כל יום חלוק משלפניו הרי הוא כחג שחלוק בקרבנותיו ועוד טעם אחר לפי שהנס נתחדש בכל יום ועוד שהרי קוראים בנשיאי' ובכל יום נשיא שלו חלוק משל חבירו אם כן כל נשיא צריך לגמור ההלל על קרבנותיו ואין ראוי לחדש קריאה בלא קריאת ההלל:

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    Fine, but none of this addresses the Egyptians-dying aspect.
    – msh210 ♦
    Dec 6, 2018 at 6:31
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    What if you don't follow the Mehadrin?
    – Double AA ♦
    Dec 6, 2018 at 11:32
  • Then I’ll have to reference your comment above @DoubleAA
    – Dr. Shmuel
    Dec 6, 2018 at 18:07

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