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11

I once wondered about this and found an answer at Ohr Somayach. They say that Hallel is said with joy and that our focus on judgement precludes this. They cite Rosh Hashanah 32b: אמרו מלאכי השרת לפני הקב"ה רבש"ע מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכפורים אמר להם אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו וישראל ...


11

It sounds like your minyan is misapplying the opinion of the Rambam. There are 4 opinions regarding reciting "Half Hallel". (Half Hallel is said on Rosh Chodesh (except Tishrei and Tevet) and the last 6 days of Pesach.) The disagreement is about Half Hallel; all agree to recite Whole Hallel with a bracha even with no minyan. Rambam: No Half Hallel is ...


7

Rabbi Eliezer Melamed rules in Peninei Halachah that one must say Halel. Hallel with a bracha He says elsewhere that Rabbi Shlomoh Goren (and Rabbi Gershoni, quoted in the footnote) ruled to say it with a blessing, and this is how Rabbi Tzvi Yehudah Kook acted. He also quotes Rabbi Meshulam Rata (Kol Mevaser 1:21) to say it with a blessing. Rabbi Sharki (...


7

The Talmud asks this question. The Yerushalmi (Sukkah 5:1) answers simply that Hallel is read all week on Sukkot due to the ongoing Mitzva of the Lulav (which is taken and waved during Hallel). The Bavli (Arachin 10) answers that since each day of Sukkot has its own unique Korban Musaf (the number of bulls changes each day, cf. Numbers 29) then in a certain ...


6

Chabad.org - Rabbi Baruch S. Davidson - quoting the Abarbanel in his Sefer Zevach Pesach says that the first part of Hallel talks about miracles that already occured. The Second part talks about miracles that will occur when Mashiach comes. In his commentary Zevach Pesach on the haggadah, the great Spanish scholar Don Isaac Abarbanel (1437–1508) ...


6

Hallel on Rosh Chodesh says that this is actually a minhag that has been acceptedby Bnai Yisrael to show that the date has kedusha even though it is not required because we are allowed to do melacha. There is a case in the talmud (from memory) in which an amora was going to stop the Baal Tefilah from saying Hallel until he saw that part of it was left out. ...


6

In Mishna Maseches Sukkah 3:11 it says that the after Beracha of Hallel is not obligatory like the first Beracha -so it's obvious that one would not say the after Beracha in the case of the question.


6

In general, If there is a halachic doubt as to whether to say a bracha it is better to answer Amen to someone else's bracha then to say it yourself. This way you avoid the possibility of making a bracha levatala. This is done Shavuos morning: someone who slept will be motzi those who stayed awake with birchos hatorah, elokai netzor and ha'maavir shaina. (...


6

The mainstream approach (as stated forcefully by Rambam his Sefer HaMitzvot as well as in his Mishneh Torah) is that Hallel is a rabbinic commandment. As such there is no mention of it in the Torah (Pentateuch). There is also no (explicit) mention in the rest of Tanach. What we do have is the Talmud in Arachin 10a which tells us on which days we are ...


6

Abudarham (here, left column) quotes such reasoning in the name of R. Asher of Lunel, but the nuance of his reasoning is not so much that the miracle is “hidden”, rather it’s when the miracle is ostensibly natural/ordinary one does not consider it a miracle (vis-a-vis the blessing “... a miracle was done for me...” and, by extension, Hallel). (Cf. R. Ovadiah ...


5

Yes, for Pesach Chol HaMoed, Sephardim recite the abridged version of Hallel and without any blessings. (cf. Yalkut Yosef 488:18)


5

I will try to answer the first question on whether Hallel was recited on Yom Nicanor, using classical and rabbinic evidence. There are no sources that record the recitation of Hallel in the celebration of Yom Nicanor. The strongest evidence to indicate that it was said occurs in the Second Book of Maccabees (ch.15), one of the texts historically closest to ...


5

Sefer Abudirham in its comments on the Haggada, explains that: כדי להדר בו את כוס שני שכוס ראשון מהדרי בקידוש וכוס שני מהדרי במקצת ההלל שההגדה אינה אלא ספור דברים בעלמא וכוס שלישי מהדרו בברכת המזון וכוס רביעי מהדרו בהשלמת הלל [Hallel is split] in order to glorify the second cup, for the first cup is glorified with Kiddush, the second cup is glorified ...


5

The source is Shulchan Oruch Orach Chayim 487 (4) בליל ראשון של פסח גומרים את ההלל בצבור בנעימה בברכה תחלה וסוף ובן בליל שני של שני ימים טובים של גליות On the first night of Pesach, we complete the Hallel with the community with a pleasant tune and a blessing at the beginning and end. The same is on the second night outside Israel. The Rema ...


5

R. H. Schachter rules, in a responsum found here, that this Hallel is only to be recited in a synagogue setting, as a way of publicizing the miracle of the Exodus. As such, even if ten men pray together at home and will then all be participating in the same Seder, they should not recite Hallel after Arvit. However, R. Asher Weiss (Minchat Asher, Leket Shi’...


4

Mishnah Berurah (Orahh Hayim, Siman 644, Se'if Qatan 4) states (my translation): וכן כל שמונת ימי החג ולא הוי דחול המועד פסח דמדלגין משום דבסוכות כל יום חשוב כיום טוב בפני עצמו, כיון שחלוק קרבנותיו מיום שלפניו And thus all eight days of the festival And therefore unlike Hol HaMo'ed Pesahh during which we skip [certain passages of Hallel]; because, during ...


4

You're probably thinking of the story of Rav's visit to Bavel, recorded on Taanit 28b, but you got the Rosh Chodesh part of it confused. While most people nowadays are used to thinking of Rosh Chodesh as the best example of a Hallel day, really Rosh Chodesh is not a Hallel day at all. Hallel is recited on the entire holidays of Sukkot and Chanukkah as well ...


3

Pseudo-Rama rules that way in OC 477:1: ויקדים עצמו שגם ההלל יקרא קודם חצות And he should [eat the Afikoman] early enough so that he reads Hallel as well before midnight.


3

In the words of Rambam (Hilkhot Megillah 3:6), we do not recite Hallel on Rosh HaShana (or on Yom Kippur) since they are times of repentance, fear, and terror; not times for excessive joy. אבל ראש השנה ויום הכיפורים, אין בהן הלל, לפי שהן ימי תשובה ויראה ופחד, לא ימי שמחה יתרה It should be noted that Rambam is dealing with Hallel on Rosh HaShana in terms ...


3

there seems to be a fundamental machlokes in how to understand what the gemara means when it says " reading the megilla is like saying hallel". the meiri understands it fulfills it, so if one is in a place with no megilla, they then should say hallel. however the Rambam ( megilla- chanuka perek 3 ) says " hallel wasnt instituted on purim because of megilla " ...


3

Per Shaalos U'teshuvos Maharsham 1:1 - paragraph 3 Tosefta Menachos Perek 6 - says that Tefila and Hallel are Meakev each other, that one is not Yotzei Tefila until you say Hallel. However at the end of the paragraph he says that based on the Perisha 122 the main prohibition of interruption is only on the Shaliach Tzibur. It seems to me that based on this ...


3

Rambam Hilchos Chanuka 3:5: ולמה מברכין על יום טוב שני, והם לא תיקנוהו אלא מפני הספק--כדי שלא יזלזלו בו. Why do we make a blessing on the second day of Yom Tov, as it was only established as a safek? In order that people do not come to disrespect the day If Yom Tov sheni was dealt with differently, in ways that treat it on a lower level due to it's being ...


3

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]. ...


3

I've seen some haggados that do this, including the famous Maxwell House haggadah. I don't have a source, but the way I understand it is that they're making some of the piyutim a part of the structure of Hallel, like Ashkenazim do in Shemoneh Esrei on certain days, including tefillas tal a few hours later. The unusual part is the piyutim are after the ...


3

Elyah Rabbah 422:12 quotes from Binyamin Ze'ev 361 who suggests that we skip these pieces specifically because the paragraphs of Lo Lanu and Hashem Zecharanu contain the same themes for the most part, and the paragraphs of Ahavti and Mah Ashiv contain some of the same themes.


2

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 - ...


2

Answer to Q1 from here: A. Some contend that, despite inferences to the contrary, Hallel on Seder night is not a mitzvah but only expresses our rejoicing (Shu’t Ri MiGash #44). B. Alternatively, although there is a mitzvah Seder night to praise Hashem, this praise could be spontaneous and unstructured which would not technically require ...


2

The answer above is very good and provide a very valuable introduction for the Sugiah in Gemoro. (Tosfoth Berachoth 14A is the main source "al Hadaf".) But I dare allow myself an additional response because the OP has not been treated[1].With the help of the Taamey Minhagim 436 I found the answer in the Tanya Rabbati[2] (right column,second paragraph, I ...


2

Very nice and complete answer here from Rabbi Ari N. Enkin In a nutshell The first reason is related to the Mussaf liturgy. According to nusach sefard and sefardi, the Mussaf Kedusha opens with the words “keter yitnu lecha” (“We crown you, our Lord…”) referring to the teaching that the Jewish people, along with the angels, crown God as King of the world. ...


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