Every community should continue following its own custom. This way, the congregants will satisfy the opinion of the many poskim who hold that one is required to say a blessing, and at the same time avoid the concern of making a blessing in vain. According to all opinions, one should try to say Hallel with a congregation. Hence, it is better to say it with a minyan before prayers than to say it alone afterwards.
This is the opinion of Rabbeinu Peretz , as cited in the Beit Yosef Many Acharonim quote this as well, as we stated above, and as the author of Sefer Rosh Chodesh writes chap.
According to the Kaf HaChaim , one should not change the order of the prayers. Support Peninei Halakha. Chapter Contents. Order Now. I suggest that you edit your profile and give yourself a name. I look forward to seeing you around.
Chodesh Tov! Add a comment. Active Oldest Votes. Improve this answer. Great answer. The Gemara looking for a reason to make Rosh Chodesh an equivalent of Moadim Holidays I dont want speak here on the difference between 7 of Pessach and others holidays.
She wanted to suggest the Hallel there is a mitzvah. But this attempt failed, since reading the Hallel of Rosh Chodesh is a minhag. So the reason of the minhag is not discussed. Like any library, Mi Yodeya offers tons of great information, but does not offer personalized, professional advice , and does not take the place of seeking such advice from your rabbi.
Featured on Meta. Now live: A fully responsive profile. Version labels for answers. Related 5. Hot Network Questions. Question feed. If one skipped a verse or paragraph in Hallel does he fulfill his obligation? Some Poskim [] rule that by the Hallel of Rosh Chodesh he fulfills his obligation. Hallel in the house of a mourner: []. The custom is to omit the saying of Hallel on Rosh Chodesh when praying in the house of a mourner. Chanukah : During Chanukah, Hallel is recited in the house of the Avel just as it is recited in Shul.
Davening for the Amud on Chanukah : [] The custom is that a mourner, within 30 days of other relatives and within 12 months of a parent, does not lead the Hallel prayer for the congregation. The meaning and effect of Hallel: []. The term Hallel means praise. This has one of two meanings. There is no contradiction between the two explanations, and rather it means that by us praising G-d we cause the great revelation of G-dliness below, which is the source of our joy.
Obligation or custom : The recital of Hallel on Rosh Chodesh is not required from the letter of the law. Why does one recite Hallel on Rosh Chodesh? This custom is derived from the last Psalm in Tehillim which mentions the word Hallelukah 12 times in correspondence to the 12 months. The last verse of Kol Haneshamah is repeated in correspondence to the 13 th month of a leap year. Why is there an abridged Hallel on Rosh Chodesh? Being that the recital of Hallel on Rosh Chodesh is only a custom, we therefore skip parts of it in order to emphasize its lack of obligation.
The sacrifice of Rosh Chodesh would atone for them. Now, since this is a day of atonement and forgiveness just like Rosh Hashanah and Yom Kippur, therefore we do not recite the complete Hallel, just like Hallel is not recited on Rosh Hashanah.
However, if he began to recite it then he is to complete it. The reason : As it is a Rabbinical time dependent Mitzvah. In explanation of the reason behind this some opinions say that a Zimun of three is considered a congregation which warrants a blessing to be said, and hence in order to say a blessing according to all one should least strive to have at least three people.
It is implied from the wording of the Michaber and Rama that according to this opinion every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation. Thus, when saying Hallel with the congregation everyone can say the blessing. See Glosses of Rav Raskin on Siddur footnote 8 that suggests that perhaps even according to this opinion only the Chazan is to say the blessing and not every individual.
The reason : This is initially required in order to recite the blessing even according to the first opinion [i. The reason and other opinions : It is implied from the wording of the Michaber and Rama that [according to the second opinion] every person may recite the blessing when Hallel is being recited with the Minyan and it is not necessary for the Chazan to be Yotzei the congregation.
However, in the Siddur Admur rules that only the Chazan is to say the blessing. See Glosses of Rav Raskin on Siddur footnote 8. Reminding the Chazan : Many are accustomed to remind the Chazan before Hallel to have the congregation in mind within his blessing. Ruling of Admur in Siddur and overview of Chabad custom : In the Siddur of Admur he does not write the law regarding an individual reciting Hallel and only writes regarding saying the blessing in a Minyan.
So was also heard to be the custom of the Tzemach Tzedek. Those Siddurim of Admur which state that a Yachid is not to say the blessing are inaccurate, as Admur never wrote these words and it was added by the publishers.
Thus one is not to break from the accepted custom of the Rama. Practically, the Chabad custom as stated in Hayom Yom is to say it. Nevertheless, the Sages decreed that one must delay blowing the Shofar until after sunrise being that not all people are expert in the definition of Alos and hence in order to be certain that it is day, one must wait until sunrise.
Perhaps the reason is because Hallel may only be recited after sunrise while one may Daven up until Shemoneh Esrei prior to sunrise. Opinion of Admur : Admur ibid rules that from Alos until Tzeis is the permitted time for reciting Hallel.
The source of Admur is from the Gemara Megillah 20b which states that until Tzeis Hakochavim it is considered day. This seems to imply that during Bein Hashmashos one may recite Hallel and blow Shofar even with a blessing! Practically, the Poskim rule one is to not recite a blessing past sunset. Likewise, in the Siddur Admur retracted his ruling regarding Tzitzis, and rules the blessing may not be recited after sunset.
The reason : The saying of Hallel during Pesukei Dezimra is not considered an interval being that it consists of Psalms of praise which blend into the Pesukei Dezimra prayers. The reason : As the blessing of before and after Hallel would be considered an interval between the blessings of Baruch Sheamar and Yishtabach which are already recited in Pesukei Dezimra.
Thus, only on Rosh Chodesh and the like in which some Poskim rule a blessing is never recited is one to make an interval and read it without a blessing.
The original Takana for reciting Hallel was for the leader of the congregation to recite Hallel aloud, and the congregation would listen quietly and answer Hallelukah after each stanza recited by the Chazan. This custom gradually changed throughout the years, as is testified by the Gemara ibid 38b, in which those that knew how to recite Hallel would recite it on their own while those that did not would hear it from the Chazan and recite Hallelukah.
Eventually, everyone became expert in the recital of Hallel and the custom of hearing Hallel from the Chazan and answering Hallelukah eventually became abolished. Other opinions : Some Poskim rule a child that has reached the age of Chinuch may read Hallel on behalf of another, being it is only a Rabbinical command. The reason : As the Hallel of Rosh Chodesh is a mere custom in which both men and children who have reached the age of Chinuch equally accepted upon themselves and hence there is no reason to differentiate between a man and a child.
Tov Lachasos, and other verses of the like. Therefore some places are accustomed to also repeat the latter verses starting from Odecha. Background :. The recital of verses after the Chazan is recorded in the Gemara Sukkah 39b.
The reason behind this repetition is to serve as a reminder of the original Takana of the Sages in the recital of Hallel. Originally the congregation would simply listen to the Hallel of the Chazan and recite the word Hallelukah after every stanza.
There were a total of Hallelukas said by the congregation. In remembrance of this custom it is accustomed even today to repeat the verse of Hodu after the Chazan. The congregation would listen and hence fulfill their obligation. Other opinions : The custom is to recite the stanzas of Hodu bit not of Ana. Other opinions: Some Poskim rule the above law only applies to days when the incomplete Hallel is recited due to the first reason cited above. Does this apply to all Hallel or only to Hallel of the night of the Seder?
However from the Iggur ibid it is implied that this law applies by all Hallel and not just the night of the Seder. Vetzrauch Iyun! Some have the custom of not reciting the names Zevadya due to the prohibition in reciting the name of angels.
Hence they say this word in their mind. Nevertheless, Admur writes specifically to say it, seemingly due to that it is also the name of a person in Tanach. The reason : As the recital of Hallel on these days is a Rabbinical obligation and hence receives a stricter status.
The reason : As on these days the recital of Hallel is only a Minhag and hence has a lesser stringency of Hefsek. It is a dispute amongst Rishonim and Poskim in whether an interval invalidates a Mitzvah other than Shemoneh Esrei.
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